Cluster 0221 — BG-6.10
BG-6.10
Sanskrit: योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥१०॥
Literal English: The yogī should yoke himself constantly — the self — situated in seclusion, alone, with chitta-and-self restrained, free from longing, free from possession-grasping.
मराठी (आधुनिक): योग्याने नित्य आत्म्याला जोडावे, एकांतात बसून, एकटा, चित्त-आत्मा संयमित ठेवून, अपेक्षा-नसलेला, परिग्रह-नसलेला.
Cluster orientation — the long prelude
Chapter 6 of the Bhagavad Gītā is the dhyāna-yoga chapter; BG-6.10 marks the opening of operational dhyāna-yoga proper, after the doctrinal-foundation laid in BG-6.1-9 (samnyāsa-yoga identity, ārurukṣu-yogārūḍha phase-distinction, muni-detachment, ātmā-as-friend-or-enemy, samabuddhi-condition). The Sanskrit verse itself is compact — six adjectives describing how the yogī yokes himself. But Jñāneśvar's 58 ovis (6.105-6.162) treat BG-6.10 as a prelude-cluster, deferring the actual operational unfolding (seat-preparation, posture, gaze, breath) to clusters 0222-0225+ (BG-6.11 onwards).
The 58 ovis split cleanly into five discourse-modes:
-
6.105-107 — transitional gloss. The samabuddhi territory of BG-6.9 (cluster 0220) is carried forward as the advaita-day (
अद्वैतदिवस), and Jñāneśvar names BG-6.10's adjectives asनिष्पन्नाचीं लक्षणें— marks of the already-accomplished, not prescriptions for the climber. This is the cluster's interpretive-key: BG-6.10-15 is to be read as a map-of-the-summit, not a climbing-manual. (Cluster 0214's ārurukṣu-yogārūḍha phase-distinction is silently invoked.) -
6.108-131 — the bhakti-prema-protection ecstatic-aside. Jñāneśvar interrupts to praise Kṛṣṇa, then pivots to a doctrinal worry: full open-naming of advaita-brahmavidyā risks
दुजया नामाचा आभासु(the second-name-illusion) collapsing — and with it the bhakti-prema relationship. The Marathi tradition's deepest tension is named bluntly:असमाई गोठी जीवीं । ते कवणेंसि चावळावी । जरी ऐक्य जाहलें— the non-containable matter within the jīva — with whom shall it be said, if aikya is already accomplished? The solution: a deliberateसपातळ आड लावणें(subtle-veil) is kept in place so the bhakta's mind remains separately available for the bhakti-relationship to be savored. Then a long Arjuna-praise sequence builds: Arjuna asमैत्रियेचा कुवासा(dwelling-of-friendship),सख्याची पीठिका(foundational platform of friendship),बहुदेव दैवांच एकायतनु(the single shrine of three-world fortunes),भक्तिबीजासि सुक्षेत्र(good-field for the bhakti-seed). -
6.132-135 — the śrotā-listener interjection. The listeners marvel at the Marathi vernacular's beauty —
मऱ्हाटी बोलिजे तरी ऐशी । वाणें उमटताहे आकाशीं । साहित्य रंगाचे(such Marathi being spoken, that colors of literature arise in the sky). This is a meta-poetic moment of Jñāneśvar's text becoming self-aware about its medium — defending the Marathi vernacular against Sanskrit-supremacy. -
6.136-138 — Nivṛttināth citation + narrative resumption. The poet's guru is named explicitly — a rare in-text moment — and the audience is called to
अवधान(attention) so the text can resume. -
6.139-162 — the petition, the agreement, and the lineage-installation. Arjuna petitions:
देवा इयें संतचिन्हें आंगीं । न ठकती माझ्या(Lord, these saint-marks do not fit on my body); thenजी तुम्ही चित्त देयाल । तरी ब्रह्म मियां होईजेल— if you give attention, I shall become Brahman. Kṛṣṇa laughs and agrees:हो कां । करूं म्हणती(so be it — let us do it). Jñāneśvar reflects on why the agreement was instant (Arjuna'sसोऽहंभाव महुरे । मोडोनि आला— the so'ham-bhāva has already blossomed by the springtime-of-vairāgya). Then Kṛṣṇa opens his actual teaching with the Nātha-siddha lineage-installation:अर्जुना हा अवधारीं । पंथराजु— Arjuna, behold this, the king of paths. The path is then described —महेशु आझुनी(Maheśa, still its traveler),पैल योगवृंदे वहिलीं । आडवीं आकाशीं निघालीं(yonder yoga-flocks have departed across the sky),अनुभवाच्या पाउलीं । धोरणु पडिला(the road has been beaten by the footsteps of experience). The cluster closes withयेणें मार्गें जया ठाया जाइजे । तो गांवो आपणचि होईजे— the place toward which one travels on this path, one becomes that very village — the Nātha-siddha-Advaita pith-vākya. Arjuna, impatient, asks when then? and names himself drowning in theआर्ति-समुद्र(sea of yearning); Kṛṣṇa rebukes gently — such unrestrained talking — promising the actual operational unfolding will come of its own accord. That unfolding begins at the next cluster (0222, BG-6.11).
Worth marking:
- The (6.152-154 + 6.160) block is the chapter-6 Nātha-siddha lineage-installation — pantha-rāja, Maheśa-as-ādi-guru, yoga-vṛnda-as-khecarī-flocks, anubhava-as-pramāṇa-footsteps, destination-becomes-the-traveler-tat-tvam-asi. This block underwrites the subsequent operational instructions (BG-6.11-15, clusters 0222-0226) as Nātha rāja-yoga rather than as generic-yoga-prescription. The user-brief's flag about high Nāth-yogic relevance in adhyāya 6 is here textually-grounded — at the lineage-claim moment, not at the (downstream) posture-verse moment.
- The user-brief mentioned BG-6.13 (the samam kāya-śiro-grīvam posture-verse) — this is not cluster 0221 but cluster 0224 (per Sakhare numbering, three clusters downstream). The brief's NĀTH-relevance intuition was correct; the cluster identification was off-by-three. Cluster 0221 carries the lineage-installation that licenses BG-6.13's posture-instruction as Nātha rāja-yoga.
- The (6.108-131) bhakti-prema-protection doctrine is Jñāneśvar's preservation of the dvaita-residue against the advaita-merger-risk that BG-6.10's yuñjīta satatam could otherwise be read as collapsing. This is the same logic as Tukaram 2917's no-bheda-sahaja-vinōda, viparīta-only-in-naming and 2867's ṭhevilē-Anantē equanimity-without-collapse.
Ovi 6.105
Original (Marathi): पुढती अस्तवेना ऐसें । जया पाहलें अद्वैतदिवसें । मग आपणपांचि आपणु असे । अखंडित ॥१०५॥
Voice: jnaneshvar-teacher (the narrator's gloss-voice carrying the samabuddhi-territory of BG-6.9 forward into the BG-6.10 frame)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| पुढती | next-time, again |
| अस्तवेना | does not set (negative — does not arise-again-and-set-again) |
| ऐसें | such |
| जया | for whom |
| पाहलें | dawned (perfective of paha- — to dawn) |
| अद्वैतदिवसें | by the advaita-day (instrumental — by the day of non-duality) |
| मग | then |
| आपणपांचि | within oneself (locative-emphatic) |
| आपणु | the self |
| असे | dwells, is |
| अखंडित | unbroken, undivided |
Literal translation
English: Such — for whom the advaita-day has dawned that no further setting-and-rising occurs — then within himself, the self dwells, unbroken.
मराठी (आधुनिक): ज्याला अद्वैताचा दिवस उगवला आहे — जो पुन्हा अस्ताला जात नाही — तो मग स्वतःमध्येच स्वतःत अखंडित राहतो.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The advaita-divasa — the day of non-duality that has dawned and will not set again, in contrast to the ordinary day-night cycle of dvaita-perception | The realization-condition in which the seer-seen-seeing triputi has collapsed irreversibly; not a state subject to return-to-dvaita; the no-second-rising names the irreversibility | The phase-transition moment in chemistry where a substance has crossed its critical point and will not spontaneously return to the prior phase under normal conditions; the dawn-without-setting names the one-way-door character of certain realizations |
Metaphor-family: advaita-day. The image-family contrasts the realized condition's non-recurrent-dawning with the ordinary unrealized condition's day-and-night oscillation. Jñāneśvar's standard image for terminal realization.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The advaita-divasa register is doctrinal-Advaita Vedānta vocabulary — the no-second-rising condition is the standard sthitaprajña/jīvanmukta description. The Nātha-yoga layer will open later in the cluster around the pantha-rāja lineage-installation (6.152-154).
Cross-references
- Internal: 6.101 (developed-further — cluster 0220's samabuddhi-naming carried forward as the advaita-day).
- Tukaram parallel: None directly at this ovi (the advaita-day image is a jñāna-tradition register; Tukaram's bhakti-key formulation of the same condition is 2917's no-bheda-sahaja-vinōda but the image-family differs).
- Source citation: Bhagavad Gītā 6.9 (echo of the samabuddhi condition being carried into the BG-6.10 frame).
Modern application
- When you have spent decades cycling through insight-then-regression-then-insight-again in your spiritual practice and have begun to suspect the cycle itself is the structure of the work — and 6.105 names the other condition: the dawn that does not set. Most days are not that. But certain realizations, once truly landed, do not require re-arrival.
- When you have experienced a long-held grievance dissolving in a moment and discovered, weeks later, that it has not returned — there has been no second-rising. The grievance-territory has been advaita-dawn-ed in one local region of your psyche.
- When you read a meditation-manual that reads as climbing-instructions and recognize, retrospectively, that some of your meditation-experiences fit the description of the summit-condition rather than the climb — and the manual's framing was misleading because it lumped two ontologically-different states under one method-name.
Sādhanā
In the next 24 hours, identify one realization in your life that has not regressed. (Not a habit, not a discipline — a seeing that, once seen, stopped being possible to un-see.) Write it down. Notice how rare such advaita-dawn-ed territories are in your life-history — and how qualitatively different they are from the things that require daily-practice maintenance.
Arc
6.105 carries the BG-6.9 samabuddhi-condition forward as the advaita-day-condition presumed by BG-6.10's yogī-yuñjīta-satatam-ātmānam. The next two ovis (6.106-107) will name BG-6.10's adjectives as marks of this already-realized condition, not as climbing-instructions.
Ovi 6.106
Original (Marathi): ऐसिया दृष्टी जो विवेकी । पार्था तो एकाकी । सहजें अपरिग्रही जो तिहीं लोकीं । तोचि म्हणौनि ॥१०६॥
Voice: jnaneshvar-teacher (the vocative
पार्थाis a Jñāneśvar's-own-rhetorical-summons-of-Arjuna within the commentary, marking the teaching-voice that bridges the Sanskrit śloka to the audience)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐसिया | such |
| दृष्टी | by sight, by vision (instrumental) |
| जो | who |
| विवेकी | the discriminator, the discerner |
| पार्था | O Pārtha (vocative, here Jñāneśvar's rhetorical summons) |
| तो | he |
| एकाकी | alone |
| सहजें | spontaneously, naturally |
| अपरिग्रही | without grasping/possession (aparigrahī) |
| जो | who |
| तिहीं लोकीं | in the three worlds |
| तोचि | he alone |
| म्हणौनि | therefore (closer: and thus is named) |
Literal translation
English: The one who is a discerner with such vision — O Pārtha, he is the alone one; he is the naturally-non-grasping one in the three worlds; he it is whom we are calling so.
मराठी (आधुनिक): अशा दृष्टीने जो विवेकी आहे, हे पार्था, तोच एकाकी आहे; तोच तिन्ही लोकांत सहजच अपरिग्रही आहे — तोच असे म्हटला जातो.
Metaphor-unfold
No extended metaphor in this ovi. The reading is doctrinal-direct: BG-6.10's adjectives (ekākī, aparigrahaḥ) are landed as descriptions of the already-discerning one rather than as practices-to-be-undertaken. The single weight-bearing word is सहजें (sahajem, naturally/spontaneously) — these are not imposed, they arise of themselves from the advaita-dṛṣṭi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The sahaja register has Nātha-tantric resonances elsewhere (sahaja-samādhi, sahaja-yoga) but here the word is used in its general Marathi adverbial sense (naturally) without the technical-tantric load.
Cross-references
- Internal: 6.105 (developed-further — the advaita-dṛṣṭi of 6.105 is the such-vision of 6.106); 6.107 (developed-further — 6.107 will explicitly name these as niṣpannāchīm lakṣaṇē, marks-of-the-already-accomplished).
- Tukaram parallel: None.
- Source citation: Bhagavad Gītā 6.10 (direct-paraphrase of the verse's adjectival phrases ekākī and aparigrahaḥ).
Modern application
- When you notice that a person you respect is, without performing-renunciation, naturally non-grasping — they receive what comes, they don't accumulate, they don't perform the renunciate-identity — and 6.106 names this: the sahaja-aparigraha condition belongs to the already-discerning, not to the trying-to-renounce.
- When you have tried forced solitude (a retreat, a silent month) and discovered that solitude-as-discipline is exhausting, while a friend who is content alone simply lives that way without effort — 6.106 names the difference: sahajem ekākī (naturally alone) versus ekākī-by-discipline.
- When you read BG-6.10 as a to-do list and 6.106 corrects the reading: the verse is a who is the yogī recognition-list, not a what must I do program.
Sādhanā
Today, identify one item in your life that you have been trying to achieve as a virtue — a state of detachment, of solitude-comfort, of non-grasping. Ask: in what corner of my life is this already sahaja — naturally so, without effort? Even one such corner is enough. Notice the difference in quality between the effort-version and the natural-version.
Arc
6.106 names BG-6.10's adjectives as descriptions of the already-discerning; 6.107 will name them explicitly as niṣpannāchīm lakṣaṇē and pivot the cluster toward Kṛṣṇa's reason-for-naming them.
Ovi 6.107
Original (Marathi): ऐसियें असाधारणें । निष्पन्नाचीं लक्षणें । आपुलेनि बहुवसपणें । श्रीकृष्ण बोले ॥१०७॥
Voice: jnaneshvar-teacher (Jñāneśvar's narrator-frame — Śrīkṛṣṇa speaks them — with the explicit attribution-phrase
श्रीकृष्ण बोले)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐसियें | such |
| असाधारणें | extraordinary, non-ordinary |
| निष्पन्नाचीं | of-the-already-accomplished (genitive) |
| लक्षणें | marks, signs, characteristics |
| आपुलेनि | his own |
| बहुवसपणें | by-the-fullness-of, by-the-much-ness |
| श्रीकृष्ण | Śrīkṛṣṇa |
| बोले | speaks |
Literal translation
English: Such — extraordinary — marks-of-the-already-accomplished, Śrīkṛṣṇa speaks them out of his own overflowing-fullness.
मराठी (आधुनिक): अशी असाधारण निष्पन्नाची लक्षणे, आपल्या बहुवसपणाने (पूर्णतेने) श्रीकृष्ण सांगतात.
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent. The niṣpanna register is doctrinal-Vedānta vocabulary, though Nātha-tantric usage also includes niṣpanna-krama (the perfection-phase). Here the word is in its philosophical-Vedānta sense (already-accomplished) without the tantric-technical load.
Cross-references
- Internal: 6.54 (developed-further — cluster 0214's BG-6.3 ārurukṣu-yogārūḍha phase-distinction is interpretively applied here: BG-6.10's lakṣaṇas are yogārūḍha-descriptions, not ārurukṣu-instructions); 6.106 (developed-further — the descriptive-reading of 6.106 grounded here in the interpretive-key); 6.108 (foreshadows — the bahuvasapaṇa of Kṛṣṇa's speaking opens immediately into the ecstatic-aside praising Kṛṣṇa's fullness).
- Tukaram parallel: None.
- Source citation: Bhagavad Gītā 6.10 (echo of the verse as a whole, framed as Kṛṣṇa-uvāca content).
Modern application
- When you have been reading the qualities of the enlightened person lists (the sthitaprajña-list, the niṣpanna-list, BG-6.10's list) and trying to acquire them one by one — and 6.107 corrects the frame: these lists are recognition-criteria, not acquisition-targets. The aspirant's task is not to become each item by effort but to let the items appear as the realization lands.
- When a meditation-teacher describes a state you have not experienced and you take it as an instruction-for-effort, and 6.107 says: notice whether the teacher is describing-what-they-see (niṣpanna-mark) or prescribing-what-you-must-do (sādhana-instruction). The discourse-frame matters more than the words.
- When you encounter the qualities of the well-trained executive in a leadership-book and notice that the acquisition-by-effort approach has failed — and 6.107's interpretive-key applies even outside the spiritual register: marks-of-mastery and routes-to-mastery are different categories.
Sādhanā
Reread one passage from a spiritual or psychological text that lists qualities of the realized/mature person. As you read, ask of each item: is this being presented to me as a mark-of-recognition, or as an instruction-for-effort? Notice how often the two framings are conflated by the author and by you — and notice how the reading changes when you receive each item only in its true-frame.
Arc
6.107 closes the cluster's transitional gloss (6.105-107). The interpretive-key is now installed: BG-6.10's adjectives are marks-of-the-already-accomplished, spoken by Kṛṣṇa out of his own fullness. The next ovi (6.108) opens the long ecstatic-aside praising that fullness.
Ovi 6.108
Original (Marathi): जो ज्ञानियांचा बापु । देखणेयांचे दिठीचा दीपु । जया दादुलयाचा संकल्पु । विश्व रची ॥१०८॥
Voice: ecstatic-aside (the pivot from doctrinal-teaching to praise-outburst, marked by the third-person reverential
जो … जो … जया— he who … he who … by whose — without addressee)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जो | he who |
| ज्ञानियांचा | of-jñānis (genitive) |
| बापु | father |
| देखणेयांचे | of-the-seers (genitive) |
| दिठीचा | of-the-eye (genitive) |
| दीपु | the lamp |
| जया | by-whose |
| दादुलयाचा | of-the-great-one (dādulā — Marathi-honorific) |
| संकल्पु | the samkalpa (resolve, will) |
| विश्व | the world, the universe |
| रची | fashions, composes, makes |
Literal translation
English: He who is the father of jñānīs; the lamp of the eye of seers; by whose great-one's samkalpa the world is fashioned —
मराठी (आधुनिक): जो ज्ञान्यांचा बाप आहे, द्रष्ट्यांच्या डोळ्याचा दिवा आहे, ज्या दादूल्याच्या संकल्पाने विश्व रचले जाते —
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The lamp of the eye of seers — the inner-light by which seeing-itself becomes possible; the precondition of the seer's seeing | The cause-of-knowing in the realized knower; not the object known but the light by which knowing arises; the that-by-which of jñāna | The illumination-source in a microscope without which the slide-specimen would not be visible — the seeing-enabler rather than the seen; or the lab-protocol's light-source (the thing seers depend on but rarely thematize) |
| The fashioner-of-the-world-by-samkalpa | Kṛṣṇa as cosmic-ideation-cause; the samkalpa-creates-world doctrine | The vision-document that, when held by a sufficiently-resourced agent, generates the institution it describes; samkalpa as cosmogonic ideation |
Metaphor-families: light-of-eye, father-of-knowers, samkalpa-as-cosmogony.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The praise-register is doctrinal-Vedānta with bhakti-affection-vocabulary (dādulā — great-one / darling). The samkalpa-creates-world doctrine has Nātha-tantric resonances (Śiva's icchā-śakti fashions the universe) but the ovi's frame is general-Vedāntic.
Cross-references
- Internal: None within the close text (this is the opening of an ecstatic-aside; the praise-chain continues through 6.111).
- Tukaram parallel: None directly at this ovi (Kṛṣṇa-praise is pan-bhakti vocabulary; Tukaram's specific praise-formulas differ in register).
- Source citation: None (the praise-vocabulary is original to Jñāneśvar's idiom, not citationally-derived).
Modern application
- When you encounter someone who is themselves the precondition for others' clarity — a mentor whose presence-itself allows the student's understanding to emerge — and 6.108 names the relation: lamp of the eye of seers. The mentor is not the content; they are the light-source.
- When you recognize, retrospectively, that your most important realizations were not produced by your effort but were given through a particular person's presence — and the credit-assignment problem the West has with such recognitions becomes legible: the bhakti-frame has a precise vocabulary for this (jñāniyāñchā bāpu — father-of-jñānīs — the source-of-the-knowers).
- When you start to compose something (a project, a piece of work) and notice that the samkalpa-act itself sets in motion a cascade of materializations — and 6.108's samkalpu viśva rachī (samkalpa fashions the world) names the experience at a cosmogonic scale.
Sādhanā
Today, identify one person in your life whose role for you is lamp-of-the-eye — the one whose presence makes your seeing possible — distinct from any content they have provided. Spend two minutes silently acknowledging that role (in your own framing — gratitude, recognition, devotion — whatever fits). Notice the difference between thanking them for what they said and recognizing that they are the light-source by which your seeing arose.
Arc
6.108 opens the ecstatic-aside; 6.109-111 will continue praising Kṛṣṇa with the praṇava-marketplace, sun-moon-as-merchants, and sky-becomes-small images.
Ovi 6.109
Original (Marathi): प्रणवाचिये पेठे । जाहलें शब्दब्रह्म माजिठे । तें जयाचिया यशा धाकुटें । वेढूं न पुरे ॥१०९॥
Voice: ecstatic-aside (the praise-chain continues, marked by the rhetorical demonstrative
जयाचिया)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| प्रणवाचिये | of-praṇava (genitive — OM as the foundational utterance) |
| पेठे | in-the-marketplace (locative) |
| जाहलें | has-become |
| शब्दब्रह्म | śabda-brahman (the word-as-absolute) |
| माजिठे | the dye, the pigment (a vibrant-color-paste) |
| तें | that |
| जयाचिया | of-whose |
| यशा | glory (dative) |
| धाकुटें | small, junior |
| वेढूं | to-wrap-around |
| न पुरे | does-not-suffice |
Literal translation
English: In the marketplace of praṇava, śabda-brahman has become the dye-pigment; even that, being small, does not suffice to wrap around his glory.
मराठी (आधुनिक): प्रणवाच्या पेठेत शब्दब्रह्म माजीठ (रंग) बनला आहे; तरीही तो त्याच्या यशापुढे लहान आहे, त्याला वेढण्यासाठी पुरत नाही.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The peṭha (marketplace) — the trading-square of a town where dyes/pigments are sold; here praṇava (OM) is named as the peṭha and śabda-brahman is the māziṭha (dye-pigment) traded there | Praṇava is the foundational source-context within which all utterance arises; śabda-brahman is the most-vibrant outcome of that source; both together are too small to compass Kṛṣṇa's glory | The semantic-substrate / the vocabulary-and-grammar within which all expressible-meanings are formed — and even the most-vivid of those meanings is too small to compass the actual reality. The limit-of-language image |
Metaphor-family: praṇava-marketplace, śabda-brahman-as-pigment.
Nāth-yogic layer
Present:true. Referent: praṇava-as-foundational-market-of-utterance. Confidence: medium.
Note: The praṇava as the peṭha (market-foundation) within which all śabda-brahman arises is foundational Nātha-yoga vocabulary: praṇava is the ādi-bīja, the source from which the hamsa-mantra, the cakra-resonances, and the kuṇḍalinī-uccāraṇa-stream unfold. Confidence:medium because praṇava is also pan-Vedānta vocabulary (Māṇḍūkya Upaniṣad 1: ओमित्येतदक्षरमिदं सर्वम्); the peṭha (market-foundation) image is more Nātha-tantric than Upaniṣadic in register — the praṇava is treated as a trading-floor rather than as an axiom, a productive-source-context rather than a static-truth.
Cross-references
- Internal: None.
- Tukaram parallel: None directly.
- Source citation: Māṇḍūkya Upaniṣad 1 (echo — ओमित्येतदक्षरमिदं सर्वम्; the praṇava-as-foundation-of-śabda is the doctrinal-warrant for 6.109's market-of-praṇava image; Jñāneśvar inverts the warrant — even śabda-brahman, the dye-product of the praṇava-market, is too small to wrap around Kṛṣṇa's yaśa).
Modern application
- When you are trying to express something in language and notice that the language itself has limits — and 6.109 names the structural-fact: even the most-vibrant linguistic-output is a pigment in a marketplace, smaller than the reality it tries to wrap. The limit-of-language is built into language's structure.
- When you read a brilliant theological/philosophical text and find it still inadequate to the experience it points to — 6.109 names why: śabda-brahman itself is small-against-yaśa. The most-precise text is still a fragment.
- When you encounter someone who cannot say what they have realized — and the inability is not a deficiency but an accurate registration of the vēḍhūm na pure (cannot-wrap-around) limit.
Sādhanā
Today, choose one experience you have had that you have never been able to articulate adequately. Try to articulate it again — and instead of treating the inadequacy as failure, treat it as evidence: this experience is in the territory 6.109 names. Note one line: the reason this is hard to say is structural, not a failure of vocabulary.
Arc
6.109 continues the Kṛṣṇa-praise chain; 6.110 will deploy the sun-moon-as-merchants image to continue the marketplace-vocabulary.
Ovi 6.110
Original (Marathi): जयाचेनि आंगिकें तेजें । आवो रविशशीचिये वणिजे । म्हणौनि जग हें वेशजे । वीण असे तया ॥११०॥
Voice: ecstatic-aside
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जयाचेनि | by-whose |
| आंगिकें | bodily, of-the-body |
| तेजें | by-radiance (instrumental) |
| आवो | indeed, look |
| रविशशीचिये | of-sun-and-moon (genitive) |
| वणिजे | by-the-merchant-trade (instrumental) |
| म्हणौनि | therefore |
| जग | world |
| हें | this |
| वेशजे | clothing |
| वीण | without |
| असे | is |
| तया | for-him |
Literal translation
English: By whose bodily-radiance — look! — the sun's and moon's merchant-trade is conducted. Therefore for him, this world is clothing without him — i.e., the world is his garment.
मराठी (आधुनिक): ज्याच्या अंगाच्या तेजाने सूर्य-चंद्रांचा वाणिज्य चालतो; म्हणून हे जग त्याच्यासाठी वेशासारखे आहे — वेगळे नाही.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Sun and moon as merchants — trading light, conducting the day-night commerce — but only by Kṛṣṇa's bodily-radiance as their stock | The luminaries derive their function from Kṛṣṇa's āngika-teja (bodily-radiance); they are not autonomous-sources but agents-of-distribution; the world is then his garment | The agents in a market who appear autonomous but in fact depend on a foundational currency-issuer for their entire activity; the apparent-autonomy of sun-and-moon as cosmic-illuminators against their actual-dependence on a deeper radiance-source |
Metaphor-family: sun-moon-as-merchants, world-as-Kṛṣṇa's-garment.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The praise-register is pan-bhakti-Vedānta cosmography; the jagat-as-Kṛṣṇa's-garment image is classical Vaiṣṇava-bhakti without specifically-Nātha load.
Cross-references
- Internal: None.
- Tukaram parallel: None directly.
- Source citation: None at the ovi-level.
Modern application
- When you encounter the cosmographic-claim that all light derives from a single source (in physics: the early universe's photon-soup; in theology: divine-radiance) and 6.110 deploys the bhakti-form of the claim — sun and moon as merchants trading borrowed-light.
- When you try to think the world-as-his-garment image and find that it does not collapse the world into him but distinguishes them while binding them — the garment is his and not him. This is the bhakti-tradition's dvaita-residue-within-non-dualism solution.
- When you read creation-stories and find them either reductive (the world is only the deity) or dualistic (the world is over against the deity) — and 6.110's garment image holds the middle: distinguished, dependent, his.
Sādhanā
This evening, look at the sun (or, at night, the moon) for thirty seconds and run 6.110's frame: this is a merchant trading borrowed-light. Notice whether the frame changes anything about how the luminary appears. Whether or not it does, the experiment-itself is the day's sādhanā.
Arc
6.110's world-as-garment image leads into 6.111's sky-becomes-small hyperbole — both are praise-images of Kṛṣṇa's exceeding scale.
Ovi 6.111
Original (Marathi): हां गा नामचि एक जयाचें । पाहतां गगनही दिसे टांचें । गुण एकैक काय तयाचे । आकळशील तूं ॥१११॥
Voice: ecstatic-aside (the rhetorical-emphatic
हां गा— hey there! — marks the speaker's intensified poetic-address)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| हां गा | hey there! (intensifier) |
| नामचि | the name itself, the name alone |
| एक | one |
| जयाचें | of-whose |
| पाहतां | upon-looking |
| गगनही | even-the-sky |
| दिसे | appears |
| टांचें | small, shrunken |
| गुण | qualities |
| एकैक | one-by-one |
| काय | what (rhetorical) |
| तयाचे | of-his |
| आकळशील | will-you-grasp |
| तूं | you |
Literal translation
English: Hey there! — by looking at his name alone, even the sky appears shrunken; what then of his qualities one-by-one — will you grasp them?
मराठी (आधुनिक): अरे! त्याच्या एका नावाकडे पाहिले तरी आकाशही लहान वाटते; मग त्याचे एकेक गुण तू कसे आकलन करशील?
Metaphor-unfold
No extended metaphor in this ovi (the sky-becomes-shrunken-by-the-name image is more a rhetorical-hyperbole than an unfolding-metaphor).
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: None.
- Tukaram parallel: None directly (Tukaram's Nāma abhangs — 2448, 2855 — celebrate the Name's power; but the sky-becomes-small hyperbole is specifically Jñāneśvar's idiom).
- Source citation: None at the ovi-level.
Modern application
- When you have tried to capture a person or reality through enumerable-attribute-lists and discovered the lists fail — and 6.111 names why: even the name is bigger than the inventory of qualities can hold.
- When you encounter the contemplative-tradition's name-recitation practices (japa) and wonder why the name alone is treated as sufficient — and 6.111's hyperbole names the operative reason: the name carries what the enumerated-qualities cannot.
- When you receive a one-word message from someone you love and the single-word does more than a long-explanation — and 6.111's logic operates secularly too: the name of a loved one's voice carries more than a multi-clause description.
Sādhanā
Today, choose one name — of a person, a place, a quality you revere — and say it once, slowly. Notice what comes with the single-word that would not come with a definition. 6.111's claim is that the name-itself is operative; the experiment of saying it slowly is the day's sādhanā.
Arc
6.111 closes the four-ovi ecstatic-aside (6.108-111); 6.112 will pivot the cluster from praising Kṛṣṇa to naming the rhetorical-purpose of the aside (it was a pretext to describe someone else — Arjuna).
Ovi 6.112
Original (Marathi): म्हणौनि असो हें वानणें । सांगों नेणों कवणाचीं लक्षणें । दावावीं मिषें येणें । कां बोलिलों तें ॥११२॥
Voice: commentary-on-self (Jñāneśvar reflects on his own act of composition — why I said what I said — using the meta-discursive
कां बोलिलों तें(why I said it))
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore |
| असो | let-it-be |
| हें | this |
| वानणें | praising |
| सांगों | shall-we-say |
| नेणों | we-do-not-know-how |
| कवणाचीं | of-someone |
| लक्षणें | marks |
| दावावीं | should-be-shown |
| मिषें | by-pretext (instrumental) |
| येणें | by-this |
| कां | why, for-what |
| बोलिलों | spoke |
| तें | that |
Literal translation
English: Therefore let this praising be — we do not know how-to-say it — the marks-of-someone-else were to be shown, by this pretext was why I spoke.
मराठी (आधुनिक): म्हणून ही स्तुती राहू दे — आम्ही नीट सांगू शकत नाही — दुसर्या कोणाची लक्षणे (अर्जुनाची) दाखवायची होती, या मिषाने मी हे बोललो.
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 6.108-111 (developed-further — the four-ovi praise-aside is here named as a pretext); 6.125-131 (foreshadows — the actual someone else is Arjuna, praised at length in those ovis).
- Tukaram parallel: None.
- Source citation: None.
Modern application
- When you have caught yourself spending praise on one thing as a way to point at another (praising a teacher to indirectly honor the lineage; praising the work-of-a-colleague to honor a value) and 6.112 names the rhetorical-move openly: I spoke by pretext.
- When a writer or speaker pivots mid-passage and says but actually, what I was trying to point at was — and 6.112 is the canonical instance of that pivot, used as a rhetorical-form.
- When you recognize that admiration-language is sometimes load-bearing-for-something-else — a way of saying X by saying Y — and 6.112's transparency-about-the-move is a model of meta-discursive honesty.
Sādhanā
Today, when you find yourself praising someone, ask quietly: is this praise its own end, or is it a pretext for pointing at something else? Sometimes praise is itself; sometimes it is mişa (pretext). Notice the difference; honor whichever it is.
Arc
6.112 names the rhetorical-purpose; 6.113 will deploy the doctrinal-worry that opens the bhakti-prema-protection sequence.
Ovi 6.113
Original (Marathi): ऐकें द्वैताचा ठावोचि फेडी । ते ब्रह्मविद्या कीजेल उघडी । तरी अर्जुना पढिये हे गोडी । नासेल हन ॥११३॥
Voice: jnaneshvar-teacher (the imperative
ऐकें(listen) addresses the audience; the topic is Kṛṣṇa's pedagogical worry but spoken in Jñāneśvar's commentary-voice)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐकें | listen |
| द्वैताचा | of-duality (genitive) |
| ठावोचि | the-very-place |
| फेडी | erases, undoes |
| ते | that |
| ब्रह्मविद्या | brahma-vidyā |
| कीजेल | would-be-done |
| उघडी | open, openly |
| तरी | then |
| अर्जुना | Arjuna's |
| पढिये | dear, beloved (Marathi paḍhiyā — dear-to) |
| हे | this |
| गोडी | sweetness, taste |
| नासेल | would-be-destroyed |
| हन | indeed |
Literal translation
English: Listen — if brahma-vidyā were done openly, it would erase the very place of duality; then, Arjuna's dear sweetness would indeed be destroyed.
मराठी (आधुनिक): ऐक — जर ब्रह्मविद्या उघडपणे केली गेली तर ती द्वैताचा ठावच पुसून टाकेल; मग अर्जुनाला प्रिय असलेली ही गोडी नष्ट होईल.
Metaphor-unfold
No extended metaphor in this ovi (the sweetness-destroyed image is intuitively-direct, not unfolded as a separate scheme).
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The brahma-vidyā vs bhakti-prema-relation tension is a doctrinal-bhakti consideration, not specifically Nātha-yogic.
Cross-references
- Internal: 6.114 (developed-further — the sapātaḷa āḍa lāvaṇē (subtle-veil) doctrine answers this worry); 6.115-120 (developed-further — the full unfolding of the merger-risk and its protection).
- Tukaram parallel:
- abhang 2917 (
thematic-resonance-on-bhakti-needing-the-residual-bheda— the canonical no-bheda-sahaja-vinōda; you-speak-with-my-mouth; I-in-you-with-sukha; viparīta-only-in-naming names the same problem from the realized-side; the bheda persists only at the naming-level. Jñāneśvar 6.113 names it from the teaching-side: full-naming of advaita would destroy the prema; therefore the teaching keeps the sapātaḷa āḍa in place. See project memory: Tukaram canonical non-dual identification.) - Source citation: None at the ovi-level (the worry is doctrinally-original).
Modern application
- When you are in a deep loving-relationship and someone introduces a non-dualist philosophical-frame that threatens the love by treating it as illusion-to-be-transcended — and 6.113 articulates the love's-side of the worry: full-collapse of duality would destroy the gōḍī (sweetness). The bhakti-tradition has a precise doctrine for the legitimacy of preserving the relation.
- When you have a therapeutic relationship that depends on the residual-separateness of therapist-and-client — and a school-of-therapy claims this separateness is itself the problem to dissolve — 6.113's worry applies: some relations require the residue.
- When you encounter the meditation-tradition's claim that the self must be dissolved and you recognize that the relationships you most value depend on the residue-of-self that the claim asks you to surrender — 6.113 names the trade-off honestly: full open-naming of advaita would erase the very place of duality where the sweetness lives.
Sādhanā
Today, identify one relationship (with a person, a practice, a work) whose sweetness depends on a residue-of-distinction. Notice the distinction — and don't argue it away. The recognition itself is 6.113's sādhanā: the gōḍī is honored by being seen to require the āḍa (the small veil).
Arc
6.113 names the worry; 6.114 will name the doctrine that resolves it — the sapātaḷa āḍa lāvaṇē (subtle-veil) deliberately kept in place.
Ovi 6.114
Original (Marathi): म्हणौनि तें तैसे बोलणें । नव्हे सपातळ आड लावणें । केलें मनचि वेगळवाणें । भोगावया ॥११४॥
Voice: jnaneshvar-teacher
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore |
| तें | that |
| तैसे | such |
| बोलणें | speaking |
| नव्हे | is-not |
| सपातळ | subtle |
| आड | veil, screen |
| लावणें | placing |
| केलें | was-made |
| मनचि | the-mind-itself |
| वेगळवाणें | separately-available |
| भोगावया | for-savoring |
Literal translation
English: Therefore that speaking is not done — a subtle veil is placed; the mind itself is made separately-available for the savoring.
मराठी (आधुनिक): म्हणून तसे बोलणे केले जात नाही; एक सूक्ष्म आड (पडदा) ठेवला आहे; मन वेगळेपणाने भोग घेण्यासाठी ठेवले आहे.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The sapātaḷa āḍa — a subtle veil, a thin partition deliberately placed | The pedagogical-restraint by which the bhakta's mind is kept separately-available — the non-dual realization is not foreclosed but its open-naming is held back so the relational savoring (bhōgāvayā) can continue; the veil is not deception but pedagogical-protection of the prema | The trauma-therapist's deliberate non-disclosure of certain interpretations to a client who would lose the working-relationship if confronted with them too early; the veil-as-pedagogical-mercy that preserves the relational ground for the work itself |
Metaphor-family: subtle-veil. This image-family appears across the bhakti-tradition (the māyā-as-līlā-veil doctrine in Vaiṣṇava theology). 6.114's specifically pedagogical deployment of the veil — the teacher places it deliberately for the student's prema-preservation — is a Jñāneśvar refinement.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The subtle-veil doctrine is bhakti-pedagogical-theology, not Nātha-tantric.
Cross-references
- Internal: 6.113 (developed-further — the worry is here resolved by the veil-doctrine); 6.115-120 (developed-further — the doctrine's working-out across the bhakti-prema-protection sequence).
- Tukaram parallel: None directly at this ovi (Tukaram's bhakti-doctrine does not deploy the sapātaḷa āḍa image precisely; the closest parallel is Tukaram 2917's viparīta-only-in-naming which functions structurally as a similar residue-of-distinction).
- Source citation: None.
Modern application
- When you have intuited that a deeper-knowing about a relationship would change the relationship and chosen not to pursue the knowing for the relationship's sake — and 6.114 dignifies the choice: the āḍa is placed for the bhōga (savoring) to continue.
- When a teacher withholds an interpretation from you and you later discover the interpretation and recognize why the withholding was correct — 6.114 names the pedagogical-form: the veil was for your prema-preservation.
- When you encounter a contemplative-text that speaks openly of non-dual realization and find your own bhakti-practice eroded by the reading — 6.114 names what you have lost: the separately-available mind that was the precondition for the savoring.
Sādhanā
Today, when you encounter a direct teaching that threatens to dissolve a relational-savoring you currently inhabit, run 6.114's frame: is this teaching at the right moment for me, or is the veil still pedagogically-correct? The discernment itself is the practice. No general answer — only the specific case at hand.
Arc
6.114 names the doctrine of the deliberately-placed veil; 6.115 will sharpen the worry by naming the so'ham-realizer whose advaita-gaze itself would damage the bhakta's prema if turned on it.
Ovi 6.115
Original (Marathi): जया सोऽहंभाव अटकु । मोक्षसुखालागोनि रंकु । तयाचिये दिठीचा झणें कळंकु । लागेल तुझिया प्रेमा ॥११५॥
Voice: jnaneshvar-teacher (the second-person
तुझिया प्रेमा— your prema — is the audience-address, but in context references Arjuna's prema as Kṛṣṇa's hypothetical-worry-about-it)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जया | for-whom |
| सोऽहंभाव | so'ham-bhāva (I-am-That realization) |
| अटकु | fixed, stuck |
| मोक्षसुखालागोनि | for-mokṣa-sukha (dative — toward-the-pleasure-of-liberation) |
| रंकु | a-pauper (one-treating-it-as-poverty) |
| तयाचिये | of-such-a-one's |
| दिठीचा | of-the-gaze |
| झणें | suddenly (a Marathi adverb intensifying kaḷamku) |
| कळंकु | stain, mark, blemish |
| लागेल | would-attach |
| तुझिया | your |
| प्रेमा | prema (dative — to-your-prema) |
Literal translation
English: For whom the so'ham-bhāva is fixed — who treats mokṣa-sukha as poverty — the stain of his gaze would suddenly attach to your prema.
मराठी (आधुनिक): ज्याला सोऽहंभाव दृढ झाला आहे, ज्याला मोक्षसुखही गरिबी वाटते — त्याच्या दृष्टीचा कलंक तुझ्या प्रेमाला अचानक लागू शकेल.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The kaḷamku — a stain, a mark, a blemish; the contamination-by-gaze | The so'ham-realizer's gaze, which treats even mokṣa-sukha as impoverishment-relative-to-the-realization, contaminates by transvaluing: in his gaze, your prema becomes itself a lower-thing; the contamination is not of his ill-will but of his very seeing | The senior-mathematician who looks at your beautiful elementary proof with an of course this is obvious gaze that does not destroy the proof but destroys your relation-to-it; the contamination-by-the-other's-elevated-frame |
Metaphor-family: so'ham-as-stain. The image-family is the bhakti-tradition's specific worry about jñāna-supremacy-eroding-bhakti; not a standard image elsewhere but Jñāneśvar's idiomatic articulation.
Nāth-yogic layer
Present:true. Referent: so'ham-bhāva as the completion of the hamsa-mantra-loop. Confidence: medium.
Note: The so'ham (I-am-That) is the conclusive form of the hamsa-ajapā-japa — the natural mantra of the breath in Nātha-yoga (hamsa-inhale, so'ham-exhale, the syllables-reversing-into-each-other). The aṭaka (stuckness/fixedness) is the hamsa-mantra-loop's terminal lock — when the so'ham-recognition becomes the default-frame. Jñāneśvar warns the bhakta-listener that even the kaḷamka (stain/mark) of such a realizer's gaze risks contaminating the bhakti-relationship's prema. This is the Nātha-siddha layer used in contrast — the yogi's so'ham-attainment is acknowledged but the bhakti-relationship is here valued above it. Confidence:medium because so'ham is foundational across Vedānta-Nātha-Pātañjala; the specific aṭaka (stuckness/fixedness) usage suggests the ajapā-japa terminus rather than philosophical-Vedānta self-identification.
Cross-references
- Internal: 6.116 (developed-further — the counter-rhetorical what if the same thing happens to Arjuna?); 6.149 (parallel-image — the so'ham-blossoming-by-vairāgya-spring as the positive deployment of the same vocabulary, applied to Arjuna).
- Tukaram parallel: None directly.
- Source citation: None at the ovi-level (the so'ham vocabulary is foundational across the Marathi-yogic tradition; Jñāneśvar uses it idiomatically here without explicit citation).
Modern application
- When you have shared a precious-particular experience (a relationship, a creative joy, a devotional-moment) with someone whose frame is much wider — and the wider-frame recontextualizes your experience in a way that diminishes your relation-to-it — and 6.115 names the dynamic: the kaḷamku of the wider-gaze attaches to your prema.
- When you are in a bhakti-practice (a daily devotional, a love for a deity, a relational-faith) and you read a non-dualist text that outranks bhakti as a lower path — and you find the reading has stained your daily-practice — 6.115 is your text. The contamination is structural, not the reader's fault.
- When you protect a particular relationship or practice from the gaze of a more-elevated frame and have wondered whether the protection is intellectual-cowardice — 6.115 says no: the protection is pedagogical-discernment. Some preciousnesses survive only when not seen by the so'ham-gaze.
Sādhanā
Today, identify one preciousness in your life whose value depends on not being seen from a higher-frame. Don't argue that it should-be-able-to-survive the higher-frame; just notice that, empirically, it does not. The recognition is the day's sādhanā.
Arc
6.115 names the contamination-risk; 6.116 will press the counter-rhetorical — what if Arjuna himself becomes the so'ham-realizer? — opening the next move.
Ovis 6.116-120 — the bhakti-prema-protection chain
These five ovis develop the doctrine compactly. To preserve the cluster's readability against its 58-ovi total, the per-ovi blocks here are compressed (literal-and-arc only; the doctrinal-load is carried in the structured-fields above):
Ovi 6.116
Original (Marathi): विपाये अहंभावो ययाचा जाईल । मी तेंचि हा जरी होईल । तरी मग काय कीजेल । एकलेया ॥११६॥
Voice: jnaneshvar-teacher
Literal: If by chance his aham-bhāva were to depart — if he were to become I-myself — then what would be done, alone?
The counter-rhetorical: if Arjuna's aham-bhāva collapses into Kṛṣṇa, the very ground of the bhakti-relation dissolves. The what-would-be-done-alone names the bhakti-tradition's deepest fear of merger.
Ovi 6.117
Original (Marathi): दिठीची पाहतां निविजें । कां तोंड भरोनि बोलिजे । नातरी दाटूनि खेंव दीजे । ऐसें कवण आहे ? ॥११७॥
Voice: jnaneshvar-teacher
Literal: Who is there — to be gazed-at-cooling, or to be spoken-to-mouth-full, or to be pressed-into-embrace? The three modes of bhakti-relation (cooling-gaze, full-mouthed-speech, pressed-embrace) named as requiring the bheda to exist.
Ovi 6.118
Original (Marathi): आपुलिया मना बरवी । असमाई गोठी जीवीं । ते कवणेंसि चावळावी । जरी ऐक्य जाहलें ॥११८॥
Voice: jnaneshvar-teacher
Literal: The non-containable matter (asamāī gōṭhī) within the jīva — the inner-mind's beautiful-overflow — with whom shall it be said, if aikya (unity) has been accomplished? The bhakti-tradition's deepest question named bluntly: the overflow-that-needs-an-other would have no recipient if non-dual merger were complete.
Ovi 6.119
Original (Marathi): इया काकुळती जनार्दनें । अन्योपदेशाचेनि हाताशनें । बोलामाजि मन मनें । आलिंगूं सरलें ॥११९॥
Voice: jnaneshvar-teacher
Literal: In this pitiful-state Janārdana — by the device of instructing-the-other — within the speech itself, mind embracing mind, came to be done. The doctrinal claim: the BG-6.10 instruction is Kṛṣṇa-mind-embracing-Arjuna-mind under cover of teaching. The anyopadeśāchēni hātāśaṇē (by the gesture/handhold of instructing-another) names the rhetorical-mechanism by which the dvaita is preserved while the embrace occurs.
Ovi 6.120
Original (Marathi): हें परिसतां जरी कानडें । तरी जाण पां पार्थ उघडें । कृष्णसुखाचेंचि रूपडें । वोतलें गा ॥१२०॥
Voice: jnaneshvar-teacher
Literal: If hearing this seems strange (kānaḍē — odd, foreign), know openly: Pārtha is the very form (rūpaḍē) into which Kṛṣṇa-sukha has been poured (votalē). Arjuna is named as Kṛṣṇa-sukha-poured-into-a-vessel — the bhakta as the form of the deity's own pleasure.
Arc of 6.116-120: The five ovis develop the bhakti-prema-protection doctrine, naming Arjuna as the very form of Kṛṣṇa's sukha. The next sequence (6.121-131) will praise Arjuna at length as the foundational platform of Kṛṣṇa's affection.
Ovis 6.121-131 — the Arjuna-praise sequence
These eleven ovis form an extended Arjuna-praise block. Each is summarized briefly:
- 6.121 — Like a barren-woman (vānjhōṭī) bearing a single child at the end of her fertile years, around whom the tripuṭi of mōha dances — the disproportionate-attachment image applied to Kṛṣṇa's love for Arjuna. Voice: ecstatic-aside.
- 6.122 — Such has become Śrī-Ananta — even if I do not say this, looking at his extraordinary attachment here, this is what is seen. Voice: ecstatic-aside.
- 6.123 — Look — what a marvel: where is the upadeśa, where is the war-zone? But in front, the feast (bhōja) of the beloved-relationship is dancing. Voice: ecstatic-aside.
- 6.124 — The canonical four-fold paradox of bhakti-prema: Fondness-that-shames (āvaḍī āṇi lājavī), addiction-that-tires (vyasana āṇi śiṇavī), madness-that-does-not-deceive (pisem āṇi na bhulavī) — is that the same? The distinctive bhakti-prema named against ordinary love-states. Voice: ecstatic-aside.
- 6.125 — The bhāvārtha is this — Arjuna is the dwelling-of-friendship (maitriyēchā kuvāsā); or the mirror (darpaṇu) of the well-decorated mind of sukha. Voice: jnaneshvar-teacher.
- 6.126 — Thus the bāpa (great-one) Arjuna is puṇya-pavitra (merit-pure), the good-field (sukṣetra) for the bhakti-seed; for that reason, the vessel of Kṛṣṇa's grace. Voice: jnaneshvar-teacher.
- 6.127 — Indeed — the foundational platform (pīṭhikā) of the friendship beneath ātma-nivedana is Pārtha; he is the mātṛkā (the alphabet-source / the foundational mother-syllabary) there. Voice: jnaneshvar-teacher.
- 6.128 — The gosāvī (master) is not praised in his own presence; the servant's quality is taken-up; such is Arjuna — naturally beloved-by-Hari. Voice: jnaneshvar-teacher.
- 6.129 — Behold — when one worships with full love, what does the pativratā not receive that the husband does not? Arjuna is praised as the bhakta-pativratā. Voice: jnaneshvar-teacher.
- 6.130 — So especially Arjuna should be praised — this has pleased my heart — for he has become the single shrine (ekāyatanu) of the three-worlds' fortunes. Voice: jnaneshvar-teacher.
- 6.131 — By the burden of his love, even the formless takes form easily (amūrtu-hī mūrti āvagē); even the already-full (pūrṇa) takes on his states (avasthā jayāchī). Voice: jnaneshvar-teacher.
Arc of 6.121-131: The Arjuna-praise sequence installs Arjuna as the foundational platform (pīṭhikā, mātṛkā, sukṣetra) on which the BG-6.10 onward teaching will land. The praise is not merely rhetorical-decoration but doctrinal-grounding: the eligibility-for-the-teaching is the bhakta's prema-as-vessel.
Ovis 6.132-138 — the śrotā-aside, Nivṛtti-citation, and narrative resumption
- 6.132 — Then the śrotā (listener-audience) says: what is this fortune of your speech-power? Has it not defeated even nāda itself? Voice: commentary-on-self.
- 6.133 — Look — is this not a marvel of the deśī (vernacular)? If Marathi is spoken thus, colors of literature rise in the sky. Voice: commentary-on-self. The canonical Marathi-vernacular-dignity moment.
- 6.134 — Such is the unmesha-moonlight (unmēkha-chāndiṇē) — and the bhāvārtha falls like hail; the śloka-artha kumudini (night-lotus of the verse's meaning) blooms by itself. Voice: commentary-on-self.
- 6.135 — The disinterested are brought-into-interest (chāḍachi nichāḍām karī); such elevation comes by the rasa, and the inner-heart unblocks; a swaying-celebration (ḍōlu) arises. Voice: commentary-on-self.
- 6.136 — Nivṛttidāsa (Jñāneśvar referring to himself by his guru's name) recognized this; then said: give attention (avadhāna). A marvel has dawned in the Pāṇḍava family by Kṛṣṇa-day. Voice: nivrittinath-citation. The rare explicit Nivṛtti-as-discourse-supervisor moment.
- 6.137 — Born of Devakī's womb, raised by Yaśodā with effort — finally became of-use to the Pāṇḍavas. Voice: nivrittinath-citation. (Devakī-Yaśodā Bhāgavata narrative-frame.)
- 6.138 — Therefore there was no need for many-days of waiting or for finding the right-moment; this absorption (sōsu) did not afflict Arjuna's good-fortune-state. Voice: jnaneshvar-teacher.
Arc of 6.132-138: The śrotā-interjection (6.132-135) is a meta-poetic moment about the Marathi vernacular's literary capacity; the Nivṛtti-mention (6.136) and Bhāgavata-frame-resumption (6.137-138) re-anchor the discourse for the petition-and-agreement sequence that follows.
Ovis 6.139-150 — the petition, the agreement, the consideration
This is the cluster's narrative-pivot. Detailed per-ovi:
Ovi 6.139
Original (Marathi): हें असो कथा सांगें वेगीं । मग अर्जुन म्हणे सलगी । देवा इयें संतचिन्हें आंगीं । न ठकती माझ्या ॥१३९॥
Voice: krishna-to-arjuna (the direct-speech of Arjuna is reported within Jñāneśvar's narration; assigned to krishna-to-arjuna because the propositional-voice IS the dialogue, even though the addressee here is Kṛṣṇa from Arjuna's side)
Literal: Enough — let the story be told quickly. Then Arjuna says, with affection-of-familiarity (salagī): Lord, these saint-marks do not fit on my body. Stage-thread: dhyana-yoga-progression position 1.
Ovi 6.140
Original (Marathi): एऱ्हवीं या लक्षणांचिया निजसारा । मी अपाडें कीर अपुरा । परि तुमचेनि बोलें अवधारा । थोरावें जरी ॥१४०॥
Voice: krishna-to-arjuna (Arjuna's continued direct-speech)
Literal: Otherwise, against the inner-essence (nijasāra) of these marks, I am certainly inadequate and incomplete (apāḍē kīra apurā); but if by your word you would attend (avadhārā), I might be elevated (thōrāvēm). Stage-thread: position 2.
Ovi 6.141
Original (Marathi): जी तुम्ही चित्त देयाल । तरी ब्रह्म मियां होईजेल । काय जहालें अभ्यासिजेल । सांगाल जें ॥१४१॥
Voice: krishna-to-arjuna (Arjuna's pivotal petition)
Literal: Lord — if you give attention (chitta-deyāla), then I shall become Brahman; what is to-be-practiced — that which you will say — what has-become of the doing? Stage-thread: position 3. The cluster's narrative-pivot petition.
Ovi 6.142
Original (Marathi): हां हो नेणों कवणाची काहाणी । आइकोनि श्लाघिजत असों अंतःकरणीं । ऐसी जहालेपणाची शिरयाणी । कायसी देवा ॥१४२॥
Voice: krishna-to-arjuna
Literal: Hey indeed — we do not even know whose story we are hearing — yet by hearing we are inwardly extolled (ślāghi-jat); what kind of becoming-as-mere-listener (jahāle-paṇa-chī śiryāṇī — the residual-becoming-state) is this, Lord? Stage-thread: position 4.
Ovi 6.143
Original (Marathi): हें आंगें म्यां होईजो का । येतुलें गोसावी आपुलेपणें कीजो कां । तंव हांसोनि श्रीकृष्ण हो कां । करूं म्हणती ॥१४३॥
Voice: krishna-to-arjuna (Arjuna's petition closes, Kṛṣṇa's response opens)
Literal: Let me become-this in body — this much, Lord, do by your own-relation. Then, laughing, Śrīkṛṣṇa says: so be it — let us do it. Stage-thread: position 5. The cluster's pivot — Kṛṣṇa's laughing agreement (
हो कां । करूं म्हणती).
Ovi 6.144
Original (Marathi): देखा संतोषु एक न जोडे । तंवचि सुखाचें सैंघ सांकडें । मग जोडलिया कवणीकडे । अपुरें असे ? ॥१४४॥
Voice: jnaneshvar-teacher
Literal: Look — until that single santōṣa is not found, all-sukha is narrow-distress; once found, what side is incomplete? The doctrinal observation that deva-prasāda is undivided.
Ovi 6.145
Original (Marathi): तैसा सर्वेश्वरु बळिया सेवकें । म्हणौनि ब्रह्मही होय तो कौतुकें । परि कैसा भारें आतला पिकें । दैवाचेनि ॥१४५॥
Voice: jnaneshvar-teacher
Literal: Such is the sarveśvara — by the strength of his servant; therefore Brahman also becomes-as-sport (kautukēm); but see — how he is bent-down (ātalā) by the load of the bhakta's good-fortune-grain (pikēm).
Ovi 6.146
Original (Marathi): जो जन्मसहस्रांचियासाठीं । इंद्रादिकांही महागु भेटी । तो आधीनु केतुला किरीटी । जे बोलुही न साहे ॥१४६॥
Voice: jnaneshvar-teacher
Literal: He whose meeting is expensive (mahāgu) for Indra-and-others across a thousand births — he is so subordinate to Kirīṭī (Arjuna) that he cannot even bear to-not-agree.
Ovi 6.147
Original (Marathi): मग ऐका जें पांडवें । म्हणितलें म्यां ब्रह्म होआवें । तें अशेषही देवें । अवधारिलें ॥१४७॥
Voice: jnaneshvar-teacher
Literal: Then hear — what the Pāṇḍava said (m'yām brahma hōāvē — I shall become Brahman) — all of that the Deva considered/heeded (avadhārilē). Stage-thread: position 6.
Ovi 6.148
Original (Marathi): तेथ ऐसेंचि एक विचारिलें । जे या ब्रह्मत्वाचे डोहळे जाहले । परि उदरा वैराग्य आहे आलें । बुद्धीचिया ॥१४८॥
Voice: jnaneshvar-teacher
Literal: There this much was considered: the cravings-of-pregnancy (ḍōhaḷē) for this brahmatva have arisen — but vairāgya has come to the womb of the buddhi. Stage-thread: position 7. The pregnancy-image: Arjuna's brahmatva-craving has vairāgya as its womb-condition.
Ovi 6.149
Original (Marathi): एऱ्हवीं दिवस तरी अपुरे । परी वैराग्यवसंताचेनि भरें । जे सोऽहंभाव महुरे । मोडोनि आला ॥१४९॥
Voice: jnaneshvar-teacher
Literal: Otherwise, the days are few; but by the fullness of vairāgya-spring (vairāgya-vasanta-chēni bharēm), the so'ham-bhāva has come into bloom and broken-open (māhura-mōḍōni-āla). Nāth-yogic significance: the so'ham-blossoming-by-vairāgya-spring is one of the cluster's high-confidence Nātha-yoga moments — the hamsa-mantra-terminal-realization requires vairāgya-soil.
Ovi 6.150
Original (Marathi): म्हणौनि प्राप्तिफळीं फळतां । यासि वेळु न लगेल आतां । होय विरक्तु ऐसा अनंता । भरंवसा जाहला ॥१५०॥
Voice: jnaneshvar-teacher
Literal: Therefore, in the prāpti-fruit's fruiting, this one will not need time now; the firm-conviction (bharamvasā) has come to Ananta that Arjuna is virakta thus. Stage-thread: position 8.
Arc of 6.139-150: The dhyana-yoga-progression thread's positions 1-8 unfold: Arjuna's petition (1-2), the pivotal if-you-give-attention-I-shall-become-Brahman (3), the residual-listener-uneasiness (4), Kṛṣṇa's laughing agreement (5), Kṛṣṇa's consideration (6), the vairāgya-womb pregnancy-image (7), Kṛṣṇa's firm-conviction (8). The thread will continue into 0222+ as Kṛṣṇa actually delivers the dhyāna-yoga method.
Ovis 6.151-162 — Kṛṣṇa's actual teaching-opening: the Nātha-siddha lineage-installation
These twelve ovis carry the cluster's most-load-bearing Nātha-yoga content. Detailed per-ovi:
Ovi 6.151
Original (Marathi): म्हणे जें जें हा अधिष्ठील । तें आरंभींच यया फळेल । म्हणौनि सांगितला न वचेल । अभ्यासु वायां ॥१५१॥
Voice: jnaneshvar-teacher
Literal: He says — whatever this one takes-up (adhiṣṭhīl), it will fruit at the very start; therefore the abhyāsa to be told will not go vain.
Ovi 6.152
Original (Marathi): ऐसें विवरोनियां श्रीहरी । म्हणितलें तिये अवसरीं । अर्जुना हा अवधारीं । पंथराजु ॥१५२॥
Voice: krishna-to-arjuna (Kṛṣṇa's first teaching-sentence in the cluster, anchored in the direct vocative
अर्जुनाand imperativeअवधारीं— Arjuna, behold-with-attention)Literal: Having so unfolded, Śrīhari said at that moment: Arjuna, behold this — the king of paths (pantharāju).**
The Nātha-siddha lineage-installation begins here. Pantharāju (pantha-rāja, king-of-paths) is the Nāth lineage's foundational self-naming, distinguished from minor paths.
Ovi 6.153
Original (Marathi): तेथ प्रवृत्तितरूच्या बुडीं । दिसती निवृत्तिफळाचिया कोडी । जिये मार्गींचा कापडी । महेशु आझुनी ॥१५३॥
Voice: krishna-to-arjuna
Literal: There, at the base of the pravṛtti-tree, crores of nivṛtti-fruits are seen; on this path Maheśa (Śiva) is the path-cloth-wearing-pilgrim — still (āzhunī) now.
The Nāth ādi-guru claim: Maheśa-Śiva is the Nāth lineage's foundational guru; āzhunī (still) names him as an active continuing-traveler — the lineage's living ādi-guru. Kāpaḍī (path-cloth-wearing-pilgrim) is the Nātha-siddha self-image. The pravṛtti-tree-with-nivṛtti-fruits paradox names the chapter-5/6 doctrine: action-with-detachment is the tree whose fruits are the nivṛtti-realizations.
Ovi 6.154
Original (Marathi): पैल योगवृंदे वहिलीं । आडवीं आकाशीं निघालीं । कीं तेथ अनुभवाच्या पाउलीं । धोरणु पडिला ॥१५४॥
Voice: krishna-to-arjuna
Literal: Yonder, yoga-flocks (yoga-vṛndē) have departed (vahilīm — gone-forward, accomplished) — across (āḍavīm — slant-wise) into the sky; for there, by the footsteps of experience (anubhavāchyā pāulīm), the road has been beaten (dhōraṇu paḍilā).
The khecarī-gati image + the anubhava-as-pramāṇa lineage-doctrine. The yoga-vṛnda-ākāśe-niḍhālīm is the Nātha-siddha cosmography of khecarī-gati (sky-going); the anubhavāchyā pāulīm dhōraṇu paḍilā names experience as the road-beaten — the lineage's epistemological signature.
Ovi 6.155
Original (Marathi): तिहीं आत्मबोधाचेनि उजुकारें । धांव घेतली एकसरें । कीं येर सकळ मार्ग निदसुरे । सांडूनियां ॥१५५॥
Voice: krishna-to-arjuna
Literal: They by the directness of ātma-bodha (ātma-bōdhāchēni ujukārē) took one continuous run (eka-sarē); abandoning all other paths as drowsy/slow (niḍasure).
The Nāth rāja-yoga directness-claim against the indirect/slow paths.
Ovi 6.156
Original (Marathi): पाठीं महर्षी येणें आले । साधकांचे सिद्ध जाहाले । आत्मविद थोरावले । येणेंचि पंथें ॥१५६॥
Voice: krishna-to-arjuna
Literal: Behind, maharṣis came on this path; sādhakas became siddhas; ātma-vidāḥ became elevated — by this very path.
Ovi 6.157
Original (Marathi): हा मार्गु जैं देखिजे । तैं तहान भूक विसरिजे । रात्रिदिवसु नेणिजे । वाटे इये ॥१५७॥
Voice: krishna-to-arjuna
Literal: This path — when seen — then thirst-hunger are forgotten, day-night are not-known — on this road.
Ovi 6.158
Original (Marathi): चालतां पाऊल जेथ पडे । तेथ अपवर्गाची खाणी उघडे । आव्हांटलिया तरी जोडे । स्वर्गसुख ॥१५८॥
Voice: krishna-to-arjuna
Literal: Walking — where the foot falls — there the mine of apavarga (mokṣa) opens; even if one strays (āvhāṇṭaliyā), svarga-sukha is obtained. The no-yoga-effort-wasted doctrine, foreshadowing BG-6.40-43.
Ovi 6.159
Original (Marathi): निगिजे पूर्वींलिया मोहरा । कीं येइजे पश्चिमेचिया घरा । निश्चळपणें धनुर्धरा । चालणें एथिंचें ॥१५९॥
Voice: krishna-to-arjuna
Literal: Whether one departs from the eastern face or arrives at the western house — Dhanurdhara (Arjuna), the walking on this path is by stillness (niśchaḷapaṇē). The method-claim: internal-non-movement IS the walking.
Ovi 6.160
Original (Marathi): येणें मार्गें जया ठाया जाइजे । तो गांवो आपणचि होईजे । हें सांगों काय सहजें । जाणसी तूं ॥१६०॥
Voice: krishna-to-arjuna
Literal: By this path — the place toward which one travels — one becomes that village itself; what to say? — you know it of yourself. The cluster's Nātha-siddha-Advaita pith-vākya: the destination becomes the traveler. The Marathi-bhakti-yoga form of the Chāndogya's tat tvam asi.
Ovi 6.161
Original (Marathi): तेथ पार्थें म्हणितलें देवा । तरी तेंचि मग केव्हां । कां आर्तिसमुद्रौनि न काढावा । बुडतु जी मी ॥१६१॥
Voice: krishna-to-arjuna (Arjuna's direct speech reported within the narrative)
Literal: Then Pārtha said: Lord — then when? Why do you not pull me from the ārti-samudra (ocean of yearning), drowning, Lord — me?
Ovi 6.162
Original (Marathi): तंव श्रीकृष्ण म्हणती ऐसें । हें उत्सृंखळ बोलणें कायसें । आम्हीं सांगतसों आपैसें । वरि पुशिलें तुवां ॥१६२॥
Voice: krishna-to-arjuna (Kṛṣṇa's direct speech reported within the narrative; the cluster's closing line, deferring the unfolding to 0222)
Literal: Then Śrīkṛṣṇa says — what is this unrestrained talking (utsṛnkhala bōlaṇē)? We are saying it of our own accord (āpaisēm); above-it you have asked. The cluster closes with the operational dhyāna-yoga unfolding deferred to the next cluster (0222).
Arc of 6.151-162: Krishna's actual teaching-opening installs the Nātha-siddha lineage-claim (pantha-rāja, Maheśa-as-ādi-guru, yoga-vṛnda-as-khecarī-flocks, anubhava-as-pramāṇa, ātma-bodha-uju-kāra), then the destination-becomes-the-traveler tat-tvam-asi pith, then Arjuna's impatient ārti-samudra petition rebuked-gently by Kṛṣṇa. The actual operational unfolding (seat, posture, gaze, breath) begins at cluster 0222 under the lineage-charter installed here.
Cluster summary
Core teaching: BG-6.10 (yogī yuñjīta satatam ātmānam rahasi sthitaḥ ekākī yata-citta-ātmā nirāśīr aparigrahaḥ) opens the chapter-6 operational dhyāna-yoga proper, but its Marathi unfolding by Jñāneśvar is a 58-ovi prelude-cluster rather than the operational instruction. The verse's adjectives are named as niṣpannāchīm lakṣaṇē — marks-of-the-already-accomplished, not climbing-rules; the cluster then unfolds in five discourse-modes: (a) transitional gloss closing the chapter-5/6.9 territory (6.105-107); (b) an extended ecstatic-aside on Kṛṣṇa-praise that pivots into the bhakti-prema-protection doctrine, with the sapātaḷa āḍa lāvaṇē (subtle-veil deliberately placed) preserving the dvaita-residue against the advaita-merger-risk (6.108-131); (c) a śrotā-listener interjection on the Marathi vernacular's literary dignity (6.132-135); (d) Nivṛttināth citation and narrative resumption (6.136-138); (e) Arjuna's pivotal petition if you give attention, I shall become Brahman and Kṛṣṇa's laughing agreement, followed by Kṛṣṇa's actual teaching-opening with the Nātha-siddha lineage-installation — pantha-rāja (king-of-paths), Maheśa-still-the-traveler (the Nāth ādi-guru), yoga-vṛnda-as-khecarī-flocks (the lineage's cosmography), anubhava-as-pramāṇa-footsteps (the lineage's epistemology), and the destination-becomes-the-traveler tat-tvam-asi pith-vākya — closing with Arjuna's impatient I am drowning in the ocean of yearning rebuked-gently by Kṛṣṇa (6.139-162). The cluster's interpretive-load: BG-6.10's yoking the self in seclusion is set up as the royal road of the Nātha-siddhas whose path collapses traveler-into-destination, walkable only by one whose vairāgya has reached the so'ham-blossoming threshold — and that is Arjuna's now-realized condition.
Theme tags: bg-6.10, dhyana-yoga-prelude, nispanna-lakshanas-not-climbing-rules, bhakti-prema-vs-advaita-merger-tension, pantha-raja-nath-siddha-lineage, mahesha-azhuni-shiva-still-traveler, kapadi-pilgrim-image, yoga-vrnda-sky-going-khecari, anubhava-pauli-experience-footsteps, destination-becomes-the-traveler, tat-tvam-asi-marathi-formulation, arjuna-petition-to-be-made-brahman, krishna-laughing-agreement-ho-kaa-karoom, chitta-deyaal-disciple-receives-guru-attention, so-ham-blossoming-by-vairaagya-spring, sapatala-aada-subtle-veil-of-bheda, shrota-aside-marathi-vernacular-dignity, nivritti-explicit-mention, barren-woman-bears-late-child-image, chapter-6-doctrinal-prelude.
Contains extended metaphor: Yes — multiple; the most load-bearing: advaita-divasa (6.105); praṇava-as-marketplace + śabda-brahman-as-pigment (6.109); sun-moon-as-merchants + world-as-Kṛṣṇa's-garment (6.110); sapātaḷa āḍa (subtle-veil) (6.114); so'ham-as-stain (6.115); barren-woman-bearing-late-child (6.121-122); the four-fold paradox of bhakti-prema (6.124); Arjuna-as-mātṛkā (6.127); pativratā-praised-above-husband (6.129); pravṛtti-tree-with-nivṛtti-fruits (6.153); yoga-vṛnda-as-sky-going-khecarī-flocks (6.154); destination-becomes-the-traveler (6.160); ārti-samudra (6.161).
Chapter arc position: Cluster 0221 is the long prelude-cluster of chapter 6's dhyāna-yoga proper. Where 0212-0214 (BG-6.1-6.3) installed the doctrinal-foundation and 0215-0220 (BG-6.4-6.9) installed the muni-detachment / ātmā-friend-or-enemy / samabuddhi sequence, cluster 0221 stands at the chapter's pivot: BG-6.10 begins the operational dhyāna-yoga but its 58 ovis are largely a prelude — closing the prior territory, delivering the bhakti-prema-protection ecstatic-aside, narrating Arjuna's brahma-bhāva petition and Kṛṣṇa's agreement, and opening Kṛṣṇa's teaching with the pantha-rāja Nātha-siddha lineage-claim. The actual operational unfolding (seat-preparation, gaze-discipline, prāṇa-apāna-samīkaraṇa) is deferred to 0222-0226+ (BG-6.11 seat-preparation; BG-6.12 mental-fixing; BG-6.13 the samam kāya-śiro-grīvam posture-instruction; BG-6.14-15 manas-prāṇa-equilibration). 0221 thereby installs the Nātha-siddha lineage's claim on the chapter-6 territory before the operational instructions begin.
Connects to next śloka: Cluster 0222 (BG-6.11) — śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ; nāty-ucchritam nātinīcam chailājina-kuśottaram — begins the operational dhyāna-yoga proper that 0221 has been opening up to. 6.162's closing Kṛṣṇa-will-say-of-his-own-accord (āpaisē) is the rhetorical pivot. From 0222 onward the chapter delivers (a) the seat (BG-6.11), (b) the seat's psychological-conditions (BG-6.12), (c) the famous posture-instruction samam kāya-śiro-grīvam dhārayan acalam sthiraḥ — nāsikāgra-gaze (BG-6.13, cluster 0224), (d) the manas-prāṇa-equilibration (BG-6.14-15). Cluster 0221's pantha-rāja lineage-claim and Arjuna's make-me-Brahman petition together form the charter under which the subsequent operational instructions can be received as Nātha-siddha rāja-yoga rather than as generic-yoga-prescription. The (0221 → 0222-0226) sequence is lineage-installation → operational-method-unfolding.