Cluster 0224

BG-6.13

Cluster context

This cluster decodes BG-6.13 — samam kāya-śiro-grīvam dhārayan acalam sthiraḥ . samprekṣya nāsikāgram svam diśaś-cānavalokayan — THE canonical posture-verse of the Sanskrit Gītā and one of the most-cited yoga-instruction verses anywhere in the tradition. The Sanskrit śloka has four operational-elements: (i) body-head-neck even (samam); (ii) immovable and steady (acalam sthiraḥ); (iii) gaze at his own nose-tip (samprekṣya nāsikāgram svam); (iv) not-looking-around at the directions (diśaś-ca-anavalokayan). Jñāneśvar's ten Marathi ovis (6.201-6.210) unfold these four elements into a full Nātha-yogic upper-body-alignment-and-bandha-trio — staying scrupulously faithful to the Sanskrit's operational-content while specifying how each element is achieved through the classical haṭha-yoga technical-vocabulary that adhyāya 6 has been progressively unfolding since cluster 0211's preamble.

The cluster's significance is two-fold. First, with cluster 0223's mūla-bandha naming (at 6.199), this cluster's jālandhara-bandha naming (at 6.208) and uḍḍiyāṇa-bandha naming (at 6.210) together complete the bandha-traya — the three-bandha set of classical haṭha-yoga, all three named by their precise Sanskrit-technical-names in Marathi-letters within the cluster-pair 0223+0224. This is the corpus's first place where all three bandhas are named by-name. Second, this cluster makes the second cakra-naming explicit in the corpus: svādhiṣṭhāna is named at 6.210 (after mūlādhāra was implicit at cluster 0223's 6.193 ādhāra-druma). The cakra-system is being progressively built-by-name as the chapter advances.

The cluster's voice is consistently krishna-to-arjuna. Two explicit Arjuna-vocatives anchor this — Pāṇḍu-kumarā at 6.208 (the jālandhara-naming-ovi) and Kirīṭī at 6.210 (the uḍḍiyāṇa-naming-ovi). The vocatives appear precisely at the bandha-naming-ovis, marking direct-technical-instruction from teacher (Kṛṣṇa) to student (Arjuna) — the discipline of placing the vocative at the moment of technical-naming is honored on both occasions.

Ovi 6.201

Original (Marathi): तंव करसंपुट आपैसें । वाम चरणीं बैसे । तंव बाहुमूळीं दिसे । थोरीव आली ॥२०१॥ Voice: krishna-to-arjuna (continuing from cluster 0223's sustained Kṛṣṇa-instruction-voice; no voice-shift)

Word-by-word gloss

Marathi	Meaning
तंव	now then / at-that-time (marker of continuation from the prior cluster)
करसंपुट	hands-cupped, kara-sampuṭa — the classical dhyāna-mudrā hand-position
आपैसें	of-itself, effortlessly, spontaneously
वाम चरणीं बैसे	settles on the left foot
तंव बाहुमूळीं	now/then at the arm-root (shoulder-base)
दिसे	is-seen / appears
थोरीव आली	a thōrīva (greatness/fullness) has-come

Literal translation

English: Then the hand-cup (kara-sampuṭa) settles of-itself on the left foot; then at the arm-roots (shoulder-bases) a thōrīva (fullness) appears.

मराठी (आधुनिक): तेव्हा हातांची ओंजळ आपोआप डाव्या पावलावर बसते; आणि तेव्हा खांद्यांच्या मुळाशी एक प्रकारची पूर्णता / गहनता दिसून येते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The kara-sampuṭa settling of-itself on the left foot	The dhyāna-mudrā hand-position arises spontaneously after the mūla-bandha-vajrāsana procedure — the body-form is self-completing rather than self-imposed	After repeatedly preparing a contemplative-seat, the body learns the sequence and finishes-the-form by-itself before conscious-effort can intervene
The thōrīva (fullness/greatness) at the bāhumūḷa (arm-root/shoulder-base)	The apāna-inward-turning of 6.200 produces a perceptible pranic-fullness at the shoulder-base — the body's redistribution of energy registers somatically	A practitioner notices that after a prolonged sitting, a sensation of fullness arises at the shoulders and upper-chest — not muscular-tension but pranic-density

Metaphor-family: kara-sampuṭa-as-armmūla-thorī-marker. The metaphor is the body-self-arranging — the hand-position completes the body-frame of itself; the shoulder-fullness is the somatic-marker of the prior procedure's success.

Nāth-yogic layer

Referent: kara-sampuṭa (hands-cupped) settling on the left foot (vāma-charaṇa) — the classical dhyāna-mudrā / jñāna-mudrā hand-position of the seated yogi. Confidence: high. Note: The kara-sampuṭa-on-vāma-charaṇa is a precise classical yoga-mudrā naming; the bāhumūḷa-thōrīva is overt body-perceptual reporting in Nātha-tantric register — the apāna-inward-turning of 6.200 has produced a perceptible body-fullness at the shoulder-base.

Cross-references

Internal: 6.200 (developed-further — apāna-inward-turning → kara-sampuṭa-settling-and-bāhumūḷa-thōrīva as physiological-confirmation).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — the samam dimension of the kāya-śiro-grīva is operationalized from the hand-position upward); Haṭhapradīpikā 1.39-1.40 (echo — dhyāna-mudrā hand-position on lower-extremities).

Modern application

The body-frame self-completing. After a practitioner has performed a precise body-procedure many times, the remaining body-elements begin to settle into place of-themselves. The reader recognizes this from any disciplined-craft — the violinist's hand finds its fingerboard-position before the mind has thought of it; the writer's posture-at-the-desk arrives before the first sentence is composed.
The somatic-marker of prior-procedure-success. After completing the mūla-bandha-vajrāsana of cluster 0223, the practitioner feels a fullness at the shoulder-base. The body announces its own state through thōrīva — a fullness-and-density rather than a verbal-self-report.
The apaisēm discipline. Jñāneśvar's load-bearing apaisēm (of-itself) marks: the hand does not have to be placed; it lands. The reader who has been straining to put the hands in the right position in seated practice can now learn the corrective — wait, the hand-cup arrives. The body-form is allowed to complete-itself.

Sādhanā

Today, the next time you sit for any contemplative practice, do not place your hands. Sit with the spine, and wait for the hands to find their resting-position. Notice whether the kara-sampuṭa arrives by-itself or whether you have to place it. If you have to place it, notice the haste; allow the hands to lower more slowly than usual and observe their final resting-shape.

Arc

Opens the cluster with the lower-body anchor (hands-cupped, shoulder-fullness) as confirmation of cluster 0223's apāna-inward-turning. 6.202 will rise to the upper-body erection (spinal-staff, head-lotus, eye-doors).

Ovi 6.202

Original (Marathi): माजीं उभारलेनि दंडें । शिरकमळ होय गाढें । नेत्रद्वारींचीं कवाडें । लागूं पाहती ॥२०२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
माजीं	in the middle (i.e., the central spinal-axis)
उभारलेनि दंडें	with the staff raised
शिरकमळ	head-lotus (śira-kamala)
होय गाढें	becomes firm
नेत्रद्वारींचीं	of the eye-gateway / eye-door
कवाडें	doors / shutters / leaves
लागूं पाहती	begin to close / are about to fasten

Literal translation

English: In the middle, with the staff raised; the head-lotus becomes firm; the doors of the eye-gateway are about to close.

मराठी (आधुनिक): मध्यभागी (पाठीच्या कण्याचा) दंड उभा केल्यावर, मस्तककमळ स्थिर/घट्ट होते; आणि नेत्ररूपी दाराची कवाडे बंद होऊ लागतात.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The daṇḍa (staff) raised in the middle	The merudaṇḍa (spinal-column) is the body's central architectural axis — the staff around which everything else aligns	A tent-pole erected; everything in the tent (the walls, the canopy, the contents) orients around the pole's verticality
The śira-kamala (head-lotus) becoming firm	The head-lotus (with implicit sahasrāra-cakra resonance) is seated firmly atop the spinal-staff; the head no longer floats or droops	A statue's head set atop its base, perfectly balanced — no support-needed because the alignment is true
The netra-dvāra-kavāḍa (eye-gateway-doors) about-to-close	The eye-indriya is the first sense-gate to begin its pratyāhāra; the doors are not yet shut, but are moving toward closure	The shop's shutters being lowered at end-of-day — the closure is in-progress, not yet complete

Metaphor-family: spinal-staff-and-head-lotus, eye-doors. The body-as-architectural-edifice image-family: spinal-staff (central pole), head-lotus (capstone), eye-doors (gateway-shutters).

Nāth-yogic layer

Referent: the spinal daṇḍa (staff) raised in the middle, the śira-kamala (head-lotus, with overt cakra-resonance — the sahasrāra) becoming firm above it, and the netra-dvārīmchīm kavāḍēm (eye-doors) starting to close. Confidence: high. Note: Three classical yoga-anatomy-features are named in one ovi: merudaṇḍa-as-staff, śira-as-kamala (sahasrāra-implicit), netra-as-dvāra-with-kavāḍa. This is overt Nātha-yogic body-as-architectural-edifice naming.

Cross-references

Internal: 6.201 (developed-further — lower-anchor → upper-erection); 6.14 (foreshadows — śira-kamala echoes the preamble's amṛta-rivaling Marathi-syllables-of-the-rasika).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — samam kāya-śiro-grīvam dhārayan acalam sthiraḥ unfolded as staff-erect, head-firm, gaze-about-to-close); Kaṭha Upaniṣad 2.3.10 (echo — when the five sense-cognitions stand-still with the mind, that is the highest goal); Haṭhapradīpikā 1.34 (echo — padmāsana's body-even-and-steady prescription).

Modern application

The spinal-staff as the central alignment. The reader who has done any seated-practice recognizes: when the spine is right, the head rests; when the spine is wrong, the head and shoulders compensate-constantly. The discipline of uphold the staff solves seventy-percent of the alignment-problem.
The head-as-lotus seated on the staff. Rather than holding-the-head-up by neck-muscles, the head sits atop the spinal-staff like a lotus on its stem. This is body-engineering: the neck-muscles relax because the bone-alignment carries the weight.
The eye-doors-closing as in-progress. The practitioner notices: the eyes have not yet half-closed; they are about to. The intermediate-state — eyes still open but losing-interest-in-the-room — is itself part of the practice. The closure-process is honored, not skipped.

Sādhanā

Today, in any seated position, attend to the spinal-staff for three minutes — not as muscle-engagement but as bone-alignment. Imagine the daṇḍa rising from the seat-base to the head-base. Then notice the head: is it sitting atop the staff, or is it being held-up by neck-muscles? If the latter, lengthen the back-of-the-neck and let the head settle. Notice the eyes after these two adjustments — they will be closer to half-open of-themselves.

Arc

Establishes the spinal-and-head erection. 6.203 will specify the eye-position that the netra-dvāra-kavāḍa-lāgūm-pāhatī prepared.

Ovi 6.203

Original (Marathi): वरचिलें पातीं ढळतीं । तळींचीं तळीं पुंजाळती । तेथ अर्धोन्मीलित स्थिती । उपजे तया ॥२०३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
वरचिलें पातीं	the upper lashes/eyelid
ढळतीं	loosen / descend
तळींचीं	of the lower [eyelid]
तळीं पुंजाळती	gather/bunch upward at the lower-base
तेथ	there / in that meeting
अर्धोन्मीलित स्थिती	the ardha-unmīlita (half-opened) state
उपजे तया	arises for him/her

Literal translation

English: The upper lashes descend; the lower lashes gather-upward; there, the ardha-unmīlita (half-opened) state arises for the yogī.

मराठी (आधुनिक): वरच्या पापण्या खाली ढळतात; खालच्या पापण्या वर येऊन एकत्र होतात; तेथे (या मीलनात) अर्धोन्मीलित (अर्धवट उघडलेली) स्थिती निर्माण होते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Upper lashes descending and lower lashes rising to meet midway	The eye-lids in mutual approach produce the half-open state — not by closing-from-above-only but by meeting-in-the-middle	Two horizontal blinds being moved toward each other from above and below until they meet at the middle of the window
The ardha-unmīlita-sthiti	The classical dhyāna-eye-position: half-open, neither fully-closed (drowsy) nor fully-open (distracted)	The reading-eye on a thick book at twilight — neither closed nor wide-open, the exact aperture that allows reading-without-glare

Metaphor-family: eye-lids-meeting-in-the-middle.

Nāth-yogic layer

Referent: the ardha-unmīlita-sthiti — the half-opened eye-state of the classical dhyāna-mudrā / śāmbhavī-mudrā preparatory-position. Confidence: high. Note: ardha-unmīlita is a precise Sanskrit yoga-technical-term named in Marathi-letters. This is the classical dhyāna-eye-position taught across the Nātha-tradition. Neither fully-shut (which produces drowsiness) nor fully-open (which produces distraction); the half-open eye fixes the gaze on the nose-tip without external-scanning.

Cross-references

Internal: 6.202 (developed-further — eye-doors-begin-to-close → eye-doors-reach-the-half-open-state).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — samprekṣya nāsikāgram svam requires an eye-position, here specified as ardha-unmīlita); Haṭhapradīpikā 4.36 (echo — śāmbhavī-mudrā's antar-lakṣya bahir-dṛṣṭi nimeṣa-unmeṣa-varjitā); Gheraṇḍa-samhitā 3.64 (echo — same śāmbhavī-mudrā formulation).

Modern application

The discrimination between closed-eyes and half-open-eyes. The practitioner who has been habituated to closed-eye meditation discovers: closed-eyes invite drowsiness; half-open-eyes do not. The Nātha-tradition's wisdom: keep enough light entering the eye to keep the cortex awake while losing visual-content.
The discrimination between half-open-eyes and open-eyes. Open-eyes invite distraction; half-open-eyes do not. The visual-field is reduced to a narrow vertical-slit that does not register horizontal-motion or peripheral-events.
The midway-meeting as discipline. The half-open state is not produced by opening the closed eye part-way nor by closing the open eye part-way — it is produced by both eyelids moving toward each other until they meet at the middle. Both directions of approach are engaged.

Sādhanā

Today, in any seated practice, try the ardha-unmīlita for three minutes. Let the upper-lid descend slightly; let the lower-lid rise slightly; let them meet at the half-open state. Direct the half-open gaze toward the tip of the nose (or, if that is uncomfortable, toward a point about a foot in front of you at the floor-level). Notice the difference from closed-eye sitting (less drowsy) and from open-eye sitting (less distracted).

Arc

Establishes the eye-position. 6.204 will specify the gaze-direction and the gaze-target (nāsāgra-pīṭha).

Ovi 6.204

Original (Marathi): दिठी राहोनि आंतुलीकडे । बाहेर पाऊल घाली कोडें । ते ठायीं ठावो पडे । नासाग्रपीठीं ॥२०४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
दिठी	the gaze / vision
राहोनि आंतुलीकडे	while-remaining inside (āntu-līkaḍē)
बाहेर पाऊल घाली	places a foot outward
कोडें	in delight / playfulness / wonder
ते ठायीं	in that place
ठावो पडे	the place falls (i.e., it lands)
नासाग्रपीठीं	at the nāsāgra-pīṭha (nose-tip-seat)

Literal translation

English: The gaze, while remaining inside, places a foot outward in delight; in that place, [its] landing falls — at the nāsāgra-pīṭha (nose-tip-seat).

मराठी (आधुनिक): दृष्टी आत राहूनही बाहेर एक पाऊल आनंदाने टाकते; आणि त्या जागी, नासाग्र-पीठावर (नाकाच्या टोकाच्या आसनावर), ती स्थिरावते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The diṭhi (gaze) staying inside yet placing a foot outward	The classical Nātha-yogic antar-lakṣya bahir-dṛṣṭi (inner-target with outer-gaze) — the gaze has a dual location, inner-residence + outer-touch	A person sitting at a window — body-in-the-room (inner-residence) but eyes resting on a distant tree (outer-touch); the consciousness is here while the eye-foot is there
The gaze-foot landing at the nāsāgra-pīṭha	The nose-tip is elevated from anatomical-point to pīṭha (yoga-seat, contemplative-throne) — a recognized resting-place for the gaze	A traveler's foot finding the precise stepping-stone in a river — not random, but exactly where the stone is placed for the foot

Metaphor-family: gaze-as-foot-going-out. The metaphor anthropomorphizes the gaze as something with both an inner-residence and an outer-foot.

Nāth-yogic layer

Referent: diṭhi rāhōni āntulīkaḍē, bāhērī pāūla ghālī kōḍēm — the gaze, while remaining inside, places a foot outward in delight; the place where the foot lands is the nāsāgra-pīṭha (nose-tip-seat). The classical Nātha-yogic trāṭaka-on-nāsikāgra with antar-lakṣya. Confidence: high. Note: This is the most-precise Marathi rendering of the antar-lakṣya bahir-dṛṣṭi śāmbhavī-mudrā doctrine in the corpus. The nāsāgra named as pīṭha (seat) is significant — the nose-tip is treated as a yoga-pīṭha (a recognized contemplative-seat) at which the gaze comes to rest.

Cross-references

Internal: 6.203 (developed-further — eye-position → gaze-direction-and-target).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — samprekṣya nāsikāgram svam, where the svam (own/inner) is operationally-glossed as antar-lakṣya); Haṭhapradīpikā 4.36-4.37 (echo — śāmbhavī-mudrā's antar-lakṣya bahir-dṛṣṭi); Gheraṇḍa-samhitā 3.64 (echo — same formulation).

Modern application

The double-direction of the gaze in any focused-attention. The practitioner discovers that focused-attention always has both an inner-residence (the meta-awareness of being-attentive) and an outer-touch (the object being attended). The conscious-discrimination between these two is the antar-lakṣya bahir-dṛṣṭi practice in any domain.
The nose-tip as the trāṭaka-target accessible to anyone. Unlike candle-trāṭaka (requires a candle) or sky-trāṭaka (requires a horizon), nāsāgra-trāṭaka requires only one's own nose. Available in any room, at any time, without preparation. The reader who has been seeking a trāṭaka-object finds it: it is on the front of their own face.
The pīṭha-elevation of an anatomical-point. The nose-tip — an ordinary anatomical-protrusion — is elevated by the practice to a pīṭha (contemplative-throne). Any anatomical-point, given consistent gaze-attention, becomes a pīṭha. The practice creates the seat.

Sādhanā

Today, perform a five-minute nāsāgra-trāṭaka. Sit in any stable position; bring the gaze to half-open; let it find the tip of the nose. Notice both directions simultaneously — the inward-residence of the one looking and the outward-touch of the looking-at-the-nose. Hold both. When the inward-residence is lost (you become merely staring), restore it. When the outward-touch is lost (your eyes drift), restore it.

Arc

Specifies the gaze-direction and landing-place. 6.205 will resolve the apparent paradox of staying-inward + outward-foot by collapsing both into the single residence at the nāsāgra-pīṭha.

Ovi 6.205

Original (Marathi): ऐसें आंतुच्या आंतुचि रचे । बाहेरी मागुतें न वचे । म्हणौनि राहणें आधिये दिठीचें । तेथेंचि होय ॥२०५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ऐसें	thus
आंतुच्या आंतुचि रचे	gets-arranged within-the-inside-itself
बाहेरी मागुतें न वचे	does not go back outward
म्हणौनि	therefore
राहणें आधिये दिठीचें	the prior-staying-place of the gaze
तेथेंचि होय	comes to be right there (at the nāsāgra-pīṭha)

Literal translation

English: Thus it gets-arranged within-the-inside-itself; it does not go back outward; therefore, the prior-staying-place (the inward-residence) of the gaze now happens right there — at the nāsāgra-pīṭha.

मराठी (आधुनिक): अशा प्रकारे दृष्टीची रचना आत-च्या-आतच होते; ती परत बाहेर जात नाही; म्हणून दृष्टीचे आधीचे (आतले) निवासस्थान आता तेथेच (नासाग्र-पीठावर) निर्माण होते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The gaze getting-arranged within-the-inside + not going back outward	The dual-direction of 6.204 resolves into single-residence: the nāsāgra-pīṭha becomes the inner-residence; the gaze no longer has two homes	A traveler who has been visiting a foreign-city for years finally moves there — the here and the there collapse; there are no longer two residences but one
The prior-staying-place of the gaze coming-to-be right there	The inner-axis of the gaze is no longer a separate place from the nāsāgra; the contemplative-throne is the inner-residence	The pilot's home-base eventually becomes the cockpit — the previous home-base and the workplace fuse

Metaphor-family: staying-within-the-inside.

Nāth-yogic layer

Referent: the gaze stays within-the-inside (āntu-chē āntu-chi); does-not-go-back-outward (bāhērī māgutēm na vachē); the gaze's residence is now there — at the inner-axis the nāsāgra-pīṭha anchors. Confidence: high. Note: This is the resolution of the paradox of 6.204 — the apparent double-direction of the gaze collapses into a single residence at the nāsāgra-pīṭha, which is itself inner-and-outer simultaneously. The pratyāhāra-as-non-relapse (rather than pratyāhāra-as-initial-withdrawal) is operationalized.

Cross-references

Internal: 6.204 (developed-further — paradox-stated → paradox-resolved).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — the diśaś-ca-anavalokayan is prepared by the non-return-discipline); Yogasūtra 2.54 (echo — pratyāhāra as the indriyas taking on the form of the citta when disengaged from their own objects).

Modern application

The single-residence after long dual-residence. The practitioner who has long held the inside-while-looking-outside dual-direction discovers eventually: the two collapse. The contemplative-throne is no longer a separate place from the awareness; the awareness is there. The practice has produced its own non-duality.
The non-return-discipline as the criterion of stability. Not can-you-go-inward but does-the-gaze-stay-once-arrived. The criterion is non-relapse, not initial-arrival. A reader who has had momentary-glimpses of inwardness can now ask: does it stay? The practice is the cultivation of the staying, not merely the arriving.
The pīṭha-as-residence-marker. Once a contemplative-seat has been honored consistently, it becomes the residence of the consciousness during practice. The seat is no longer a place-one-comes-to; it is the place-one-already-is. The practice has produced a new ontological-fact.

Sādhanā

Today, after any contemplative practice (even a short one), ask: did the gaze stay, or did it return outward? No judgment — just the assessment. If it returned outward, that is information; the discipline next time will be the non-return. If it stayed, that is also information; the discipline next time will be the lengthening of the stay.

Arc

Resolves the dual-direction paradox into single-residence. 6.206 will name the natural-cessation of the appetite-for-looking-around — completing the BG-6.13b half of the śloka with sahaja (spontaneous) language rather than prayatna (effortful) language.

Ovi 6.206

Original (Marathi): आतां दिशांची भेटी घ्यावी । कां रूपाची वास पहावी । हे चाड सरे आघवी । आपैसया ॥२०६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आतां	now
दिशांची भेटी घ्यावी	to meet the directions
कां	or
रूपाची वास पहावी	to seek the appearance/scent of form
हे चाड	this appetite/desire (chāḍa)
सरे आघवी	runs-out entirely
आपैसया	of-itself / spontaneously

Literal translation

English: Now [the desire] to meet the directions, or to seek the appearance of form — this entire appetite runs-out of-itself.

मराठी (आधुनिक): आता दिशांची भेट घ्यावी किंवा रूपांचा शोध घ्यावा — ही सर्व इच्छा (चाड) आपोआप संपून जाते.

Metaphor-unfold

No extended metaphor in this ovi. The teaching is direct: the chāḍa (appetite) for directional-meeting and form-looking runs-out of-itself.

Nāth-yogic layer

Referent: chāḍa sarē āghavī apaisayā — the appetite/need for directional-meeting and form-looking runs-out by itself (āpaisayā); the pratyāhāra is complete-as-non-arising, not as effort-suppression. Confidence: high. Note: The Sanskrit diśaś-ca-anavalokayan (not-looking-around at the directions) is operationally-glossed not as a forceful restraint but as the natural-cessation of the appetite-for-looking. The āpaisayā (of-itself, spontaneously) is the load-bearing Marathi word — it converts the negative-imperative of the Sanskrit śloka into a positive description of what spontaneously happens once the gaze has settled at the nāsāgra-pīṭha. This is overt Nātha-yogic sahaja (spontaneous) reading of what could be misread as prayatna (effortful) restraint.

Cross-references

Internal: 6.205 (developed-further — non-return-of-the-gaze → non-arising-of-the-appetite).
Tukaram parallel: Tukaram 2867 (thematic-parallel-on-natural-equanimity-over-effortful-restraint — ṭhevilē-Anantē-taisē-chi-rāhāve; both texts insist that the equanimity / natural-cessation is not the product of self-effort but of self-yielding).
Source citation: BG-6.13 (direct-paraphrase — diśaś-ca-anavalokayan rendered as natural-state rather than prohibitive-act); Yogasūtra 2.55 (echo — tataḥ paramā vaśyatā indriyāṇām, supreme-mastery of the indriyas follows).

Modern application

The natural-cessation of distraction-appetites. The reader who has been forcing-themselves not-to-check-the-phone discovers that after a sustained contemplative-period, the appetite-to-check itself disappears. Not suppression; cessation-of-the-want. The hands no-longer-reach-for the device because the chāḍa is gone.
The pedagogical-correction of the will-power paradigm. The reader who has been reading meditation-instruction as exert your will against distraction now learns the corrective: let the gaze settle, and the chāḍa for distraction runs-out of-itself. The mechanism is not contest; it is satiation by another source.
The marker of practice-maturity. A practitioner can ask, after some months: do I still have to fight the appetite to look around? If yes: still effortful. If no: the āpaisayā has begun to operate. The cessation is the maturity-marker, not the practice-target.

Sādhanā

Today, in a five-minute sit, do not try not to look around. Instead, let the gaze settle at the nāsāgra-pīṭha (or wherever it naturally rests at the half-open eye) and observe whether the chāḍa to look around arises. When it does, do not fight it; just observe. By the third or fourth time, notice whether it arises less-strongly. The cessation, when it begins, is its own evidence.

Arc

Closes the BG-6.13b gaze-and-direction-block with the sahaja (spontaneous) reading. 6.207 will reopen the body-alignment by returning to the grīvā (neck) — held in alignment by the jālandhara-bandha procedure.

Ovi 6.207

Original (Marathi): मग कंठनाळ आटे । हनुवटी हडौती दाटे । ते गाढी होऊनि नेहटे । वक्षःस्थळीं ॥२०७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
मग	then / next
कंठनाळ	the throat-channel (kaṇṭha-nāḷa)
आटे	shrinks / contracts
हनुवटी	the chin (hanuvaṭī)
हडौती दाटे	presses-against the upper-edge / fills the [jugular-]notch
ते गाढी होऊनि	that, becoming firm
नेहटे वक्षःस्थळीं	rests upon the chest-region (vakṣa-sthala)

Literal translation

English: Then the throat-channel shrinks; the chin presses-against the [jugular-]notch; that [press], becoming firm, rests upon the chest-region.

मराठी (आधुनिक): मग कंठनाळ (गळ्याची नली) आकुंचन पावते; हनुवटी (वरच्या) फटीला दाटून बसते; आणि ती दाटून घट्ट होऊन छातीवर विसावते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The throat-channel shrinking + chin pressing the notch + chin resting on the chest	The classical haṭha-yoga jālandhara-bandha procedure: throat-contraction + chin-lock at jugular-notch + firm-rest at chest — the three-stage procedure in precise sequence	A door being shut in three stages: panel-pulled-toward-frame, latch-engaged, deadbolt-set — three distinct mechanical actions, each completing the prior
The kaṇṭha-nāḷa (throat-channel) as something that shrinks	The throat-passage is treated as an active-anatomical-structure that can be voluntarily contracted — the haṭha-yoga anatomical-precision	A sphincter or valve: the throat-channel is being treated as a controllable-aperture, not as merely a passive-passageway

Metaphor-family: throat-channel-shrinking-and-chin-locking.

Nāth-yogic layer

Referent: kaṇṭha-nāḷa āṭē (throat-channel shrinks), hanuvaṭī haḍautī dāṭē (chin closes-against the jugular-notch), gāḍhī hōūni nēhaṭē vakṣa-sthaḷīm (firmly it presses upon the chest-region) — the chin-to-chest jugular-notch-press of jālandhara-bandha. Confidence: high. Note: This is the procedural description of the throat-lock, before being named-by-name at 6.208. Three precise body-mechanical moves: throat-contraction, chin-notch-press, firm-rest-on-chest. The procedural-precision matches Haṭhapradīpikā 3.69-3.73 and Gheraṇḍa-samhitā 3.12-3.13 step-for-step.

Cross-references

Internal: 6.206 (developed-further — gaze-and-direction-block closes → neck-and-throat-bandha-block opens); 6.199 (parallel-image — mūla-bandha procedurally-and-by-name → jālandhara-bandha procedurally-here and by-name in 6.208).
Tukaram parallel: empty.
Source citation: BG-6.13 (direct-paraphrase — grīvam samam dhārayan operationalized by the jālandhara-procedure); Haṭhapradīpikā 3.69-3.73 (echo — kaṇṭham ākuñchya hṛdaye sthāpayet dṛḍham, contracting the throat, fix it firmly at the heart — exact procedural-match); Gheraṇḍa-samhitā 3.12-3.13 (echo — same procedural specification).

Modern application

The procedural-precision of the throat-lock. A practitioner who has been told to do jālandhara without procedural-specification finds in this ovi the three precise stages: throat-contracts, chin-presses-notch, chin-rests-on-chest. Each stage can be verified somatically before moving to the next.
The throat as a controllable-aperture. Modern medical understanding treats the throat-channel as largely-involuntary; haṭha-yoga treats it as voluntarily-contractable through the jālandhara-procedure. The reader who has only thought of the throat as a passive-tube can now learn it has active-engineering.
The vakṣa-sthala as resting-place. The chin does not float; it rests upon the chest. The full body-mechanical sequence is completed when the chin finds-its-seat — not held by neck-muscles but resting on bone-and-chest-alignment.

Sādhanā

Today, performed with caution and not held longer than 20 seconds — try a single jālandhara-cycle. After a deep inhale, lower the chin toward the jugular-notch until the chin firmly contacts the chest. Hold for 10-20 seconds, then release on exhale. Observe the three stages: throat-shrinking, chin-notch-contact, chin-rest-on-chest. (If you have neck or cervical-spine issues, skip the physical procedure and simply read the ovi attentively, picturing the procedure without enacting it.)

Arc

Describes the jālandhara-procedure. 6.208 will name the procedure by its technical Sanskrit-name — jālandhara — directly to Arjuna.

Ovi 6.208

Original (Marathi): माजीं घंटिका लोपे । वरी बंधु जो आरोपे । तो जालंधरु म्हणिपे । पंडुकुमरा ॥२०८॥ Voice: krishna-to-arjuna (vocative Pāṇḍu-kumarā — son of Pāṇḍu — anchors Kṛṣṇa-to-Arjuna direct technical-instruction)

Word-by-word gloss

Marathi	Meaning
माजीं	in the middle (i.e., in the middle of the throat)
घंटिका	the uvula (ghaṇṭikā — literally "small-bell")
लोपे	is concealed / hidden / suppressed
वरी	above / on-top
बंधु जो आरोपे	the bond/lock that is imposed
तो जालंधरु म्हणिपे	that is called jālandhara
पंडुकुमरा	O son of Pāṇḍu (vocative — Arjuna)

Literal translation

English: In the middle [of the throat], the uvula is concealed; the bond imposed above is called jālandhara, O Pāṇḍu-kumāra.

मराठी (आधुनिक): [गळ्याच्या] मध्यभागी घंटिका (पडजीभ) झाकली जाते; वर जो बंध आरोपिला जातो — हे, हे पांडुकुमारा (अर्जुना), तो जालंधर बंध म्हणतात.

Metaphor-unfold

No extended metaphor in this ovi. The teaching is direct technical-naming: the procedure of 6.207 is called jālandhara.

Nāth-yogic layer

Referent: the ghaṇṭikā (uvula) gets concealed/suppressed (lopē); the bandhu (bond/lock) imposed-above (āropē) is jālandhara — named by-name to Pāṇḍu-kumāra (Arjuna). THE CORPUS'S FIRST EXPLICIT JĀLANDHARA-BANDHA NAMING. Confidence: high. Note: The technical-Sanskrit-name jālandhara is used in Marathi-letters in direct technical-naming function. The anatomical-precision of the ghaṇṭikā (uvula) being concealed by the chin-lock — modern anatomy confirms this: chin-to-chest position approximates the chin to the soft-palate and obscures the uvula. The vocative Pāṇḍu-kumarā (son-of-Pāṇḍu, an Arjuna-vocative) confirms the krishna-to-arjuna voice — Kṛṣṇa is teaching Arjuna the precise yoga-technical-vocabulary.

Cross-references

Internal: 6.207 (developed-further — procedure-described → procedure-named-by-name; paralleling 6.198 → 6.199's mūla-bandha procedure-and-name pair); 6.199 (parallel-image — mūla-bandha named with vajrāsana as secondary; here jālandhara named — second of the three classical bandhas).
Tukaram parallel: empty.
Source citation: BG-6.13 (interpretive-extension — BG does not name jālandhara; Jñāneśvar's Nātha-yogic-technical reading specifies which named-procedure produces the grīvam samam dhārayan); Haṭhapradīpikā 3.70 (direct-name-match — bandho jālandharābhidhaḥ, the bond named jālandhara — same technical-naming convention); Gheraṇḍa-samhitā 3.13 (direct-name-match — same jālandhara-bandha eṣa).

Modern application

The reader's recognition of the technical-name. A reader who has encountered jālandhara-bandha in modern yoga-instruction finds it here — named by Kṛṣṇa to Arjuna in Marathi-letters, the technical-Sanskrit-name preserved. The lineage is not invented; it is at least 1290 CE.
The naming-with-vocative discipline. The teacher gives the name with the student's vocative — jālandhara, O Pāṇḍu-kumāra. The technical-vocabulary is transmitted by direct personal-address, not impersonal-instruction. The reader who has been receiving yoga-instruction impersonally can now learn the direct-address mode: a teacher names the technique to-this-student.
The anatomical-honor of the ghaṇṭikā. The uvula — usually unnoticed — is honored by name. The text knows the anatomy; the body-knowledge is precise.

Sādhanā

Today, simply learn the name: jālandhara-bandha — the throat-lock. Name the procedure correctly. The terminological-honoring is itself the today-bounded practice — the haṭha-yoga tradition asks first to be named correctly, before being practiced.

Arc

Names the second of the three classical bandhas. 6.209 will describe the third (the abdominal-lift); 6.210 will name it (uḍḍiyāṇa) and locate it (at the upper-edge of svādhiṣṭhāna, below the navel-region).

Ovi 6.209

Original (Marathi): नाभीवरी पोखे । उदर हें थोके । अंतरीं फांके । हृदयकोशु ॥२०९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
नाभीवरी	above the navel (nābhī-vari)
पोखे	[the front-abdomen] swells / lifts
उदर हें	the belly proper
थोके	bunches / concentrates
अंतरीं फांके	inside, [it] expands / opens out
हृदयकोशु	the heart-cavity / heart-chamber (hṛdaya-kośa)

Literal translation

English: Above the navel, [the front-abdomen] lifts; the belly bunches; inside, the heart-cavity expands.

मराठी (आधुनिक): नाभीवर (नाभीच्या वर) पोट उचलले जाते; उदर एकत्र होते; आणि आत हृदयकोश (छातीचे आतले पोकळ) मोकळे होते / प्रसरण पावते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The belly lifting above the navel + bunching	The abdominal-content is drawn upward into the thoracic cavity by the uḍḍiyāṇa-engagement — the diaphragm rises	A balloon being squeezed from below, its contents pushed upward into a narrower upper chamber
The hṛdaya-kośa (heart-cavity) expanding inside	The thoracic-cavity gains volume as the diaphragm rises; the heart-chamber appears to "open out"	A room's ceiling being raised — the room becomes more spacious; the same air now fills a larger volume

Metaphor-family: belly-swelling-and-heart-cavity-expanding. The metaphor is body-mechanical: abdominal-content displaced upward; thoracic-cavity expands.

Nāth-yogic layer

Referent: nābhī-varī pōkhē (above the navel, the belly swells/lifts); udara hēm thōkē (the belly proper bunches/concentrates); antarīm phānkē hṛdaya-kōśu (inside, the heart-chamber expands/opens out) — the procedural-description of uḍḍiyāṇa-bandha. Confidence: high. Note: The Sanskrit etymology uḍḍīyate (flies upward) is precisely matched by the pōkhē (lifts/swells) + phānkē hṛdaya-kośu (heart-cavity expands inside). The kośa (sheath/cavity) precision is important — the thoracic-cavity is a kośa in the anatomical-sense, and the uḍḍiyāṇa effect is precisely the expansion of this cavity as the diaphragm rises.

Cross-references

Internal: 6.208 (developed-further — upper-bandha-named → abdominal-bandha-described).
Tukaram parallel: empty.
Source citation: BG-6.13 (interpretive-extension — BG does not name uḍḍiyāṇa; the three-bandha set is Jñāneśvar's Nātha-yogic-technical-specification); Haṭhapradīpikā 3.55-3.58 (echo — udare paścim, drawing the belly inward and upward — exact effect); Gheraṇḍa-samhitā 3.10-3.11 (echo — udare paścimam tāne, draw the belly back — same procedural-vocabulary).

Modern application

The anatomical-mechanism behind the abdominal-lift. A practitioner has been told to draw the belly in but has not understood why; this ovi explains: the belly lifts above the navel because the diaphragm rises; the heart-cavity expands as a consequence. The instruction is now mechanically-intelligible.
The interior-expansion as the target of the procedure. The visible-effect is belly-lift; the target is heart-cavity-expansion. The visible is the means; the interior is the end. The reader learns to direct attention to the interior-effect rather than the visible-form.
The kośa awareness. The heart-chamber as a kośa — a sheath-with-an-interior — invites the practitioner to perceive the thoracic-cavity not as solid-tissue but as containing-space. A subtle perceptual-shift: the chest is not full of stuff; it is a space within which things rest.

Sādhanā

Today, in a comfortable seated position, observe the natural breath for two minutes. Then, on a long exhale (with empty lungs), gently draw the belly upward and inward toward the spine — a soft, partial uḍḍiyāṇa, holding for 5 seconds. Notice the interior expansion of the heart-cavity as the diaphragm rises. Release and breathe normally. Repeat 2-3 times only.

Arc

Describes the abdominal-lift procedure and its interior-effect (heart-cavity expansion). 6.210 will name the procedure (uḍḍiyāṇa) and locate it precisely (upper-edge of svādhiṣṭhāna, below the navel-region) — naming both the bandha and the cakra in one ovi.

Ovi 6.210

Original (Marathi): स्वाधिष्ठानावरिचिले कांठीं । नाभिस्थानातळवटीं । बंधु पडे किरीटी । वोढियाणा तो ॥२१०॥ Voice: krishna-to-arjuna (vocative Kirīṭī — the diademed-one — anchors Kṛṣṇa-to-Arjuna direct technical-instruction)

Word-by-word gloss

Marathi	Meaning
स्वाधिष्ठानावरिचिले कांठीं	at the upper-edge of the svādhiṣṭhāna (cakra)
नाभिस्थानातळवटीं	below the navel-region (nābhī-sthāna)
बंधु पडे	the bond/lock falls / occurs
किरीटी	O Kirīṭī (Arjuna — the diademed-one)
वोढियाणा तो	that [is] uḍḍiyāṇa (Marathi phonetic transliteration of Sanskrit uḍḍīyāna)

Literal translation

English: At the upper-edge of the svādhiṣṭhāna, below the navel-region, the bond occurs, O Kirīṭī — that is uḍḍiyāṇa.

मराठी (आधुनिक): स्वाधिष्ठानाच्या वरच्या कडेला, नाभिस्थानाच्या खाली (खालच्या भागात), तो जो बंध पडतो — हे किरीटी (अर्जुना), तो उड्डियाण/वोढियाणा (बंध) म्हणतात.

Metaphor-unfold

No extended metaphor in this ovi. The teaching is direct technical-naming and precise anatomical-locating.

Nāth-yogic layer

Referent: at the upper-edge of svādhiṣṭhāna (svādhiṣṭhānāvarichilēm kāṇṭhīm — THE CORPUS'S FIRST EXPLICIT SVĀDHIṢṬHĀNA-CAKRA NAMING), below the navel-region (nābhī-sthānā-taḷavaṭīm), the bandhu paḍē (the bond falls / lock occurs) — that, O Kirīṭī (Arjuna), is uḍḍiyāṇa. THE CORPUS'S FIRST EXPLICIT UḌḌIYĀṆA-BANDHA NAMING. Confidence: high. Note: Both svādhiṣṭhāna (the cakra-name) and uḍḍiyāṇa (the bandha-name, Marathi vōḍhiyāṇā) are precise Sanskrit yoga-technical-vocabulary in Marathi-letters. With cluster 0223's ādhāra-druma (which referenced mūlādhāra-region implicitly), this ovi makes the cakra-naming explicit. The vocative Kirīṭī (the diademed-one, an Arjuna-epithet) is the second Arjuna-vocative in this cluster (after Pāṇḍu-kumarā at 6.208) — the explicit vocative in each bandha-naming-ovi confirms the krishna-to-arjuna direct-technical-instruction voice.

Cross-references

Internal: 6.209 (developed-further — procedure-described → procedure-named-and-located); 6.199 (parallel-image — mūla-bandha named with vajrāsana → jālandhara named at 6.208 to Pāṇḍu-kumāra → uḍḍiyāṇa named here to Kirīṭī; the three-bandha set is now complete by-name in the corpus); 6.193 (developed-further — ādhāra-druma implicit-mūlādhāra → svādhiṣṭhāna explicit here).
Tukaram parallel: empty.
Source citation: BG-6.13 (interpretive-extension — BG does not name uḍḍiyāṇa or svādhiṣṭhāna; Jñāneśvar's interpretive-completion specifies all three classical bandhas and explicitly names the cakra-locations); Haṭhapradīpikā 3.59 (direct-name-match — uḍḍīyānam tu sahajam guruṇā kathitam sadā, uḍḍīyāna is always taught as spontaneous by the guru); Gheraṇḍa-samhitā 3.11 (direct-name-match — uḍḍīyāna-bandha eṣa); Ṣaṭ-cakra-nirūpaṇa 14-15 (echo — the classical six-cakra exposition's svādhiṣṭhāna placement below-the-navel and above the mūlādhāra; note Jñāneśvar's text predates the Ṣaṭ-cakra-nirūpaṇa by ~250 years and likely draws from older Nātha-Kaula sources).

Modern application

The reader's recognition of the cakra-vocabulary in its 13th-century Marathi attestation. A reader who has encountered svādhiṣṭhāna in modern yoga-discourse finds the cakra-naming in 1290 CE Marathi — by Kṛṣṇa to Arjuna, in direct technical-instruction. The cakra-system is at least this old in Marathi vernacular-attestation.
The completion of the bandha-traya. With mūla (6.199) + jālandhara (6.208) + uḍḍiyāṇa (6.210), all three classical haṭha-yoga bandhas are now named in the corpus. The reader who has been reading modern haṭha-yoga manuals now finds the same three-bandha frame in Jñāneśvar — the lineage of the bandha-traya is securely 13th-century or earlier.
The anatomical-precision of the cakra-location. The svādhiṣṭhāna is not vaguely near the navel — it is at the upper-edge (āvari-chilēm kāṇṭhīm), below the navel-region. The text is precise in its cakra-placement, not romantic. The cakra-system is a precise mapping of yoga-physiological-points, not a vague spiritual-geography.

Sādhanā

Today, simply learn three names: uḍḍiyāṇa-bandha (the upward-flying lock — the abdominal-lift), svādhiṣṭhāna (the second cakra — at the upper-edge below the navel-region), and bandha-traya (the three-bandha set — mūla, jālandhara, uḍḍiyāṇa). The vocabulary is the foundation; the practice follows from accurate naming.

Arc

Names the third of the three classical bandhas AND names svādhiṣṭhāna for the first time in the corpus. Closes cluster 0224's body-alignment-and-bandha-trio block. The next cluster (0225, BG-6.14) will deliver the mental-spiritual completion of the dhyāna-āsana — praśānta-ātmā vigata-bhīḥ brahmacāri-vrate sthitaḥ . manaḥ samyamya mac-citto yukta āsīta matparaḥ — the mental-quietude-fearlessness-celibacy-vow-and-mat-citta-alignment that completes the body-mind-and-deity triple-alignment of the dhyāna-āsana.

Cluster summary

Core teaching: BG-6.13 — samam kāya-śiro-grīvam dhārayan acalam sthiraḥ . samprekṣya nāsikāgram svam diśaś-cānavalokayan — THE canonical posture-verse of the Sanskrit Gītā. Jñāneśvar's ten ovis (6.201-6.210) unfold the four Sanskrit operational-elements (body-head-neck even, immovable-steady, gaze at own nose-tip, not-looking-around) into a full Nātha-yogic upper-body-alignment-and-bandha-trio: lower-body anchor (kara-sampuṭa-on-vāma-charaṇa + bāhumūḷa-thōrīva at 6.201) → upper-body erection (merudaṇḍa-staff + śira-kamala-firm + netra-dvāra-kavāḍa-closing at 6.202) → eye-position (ardha-unmīlita-sthiti — half-open state, with eyelids meeting midway, at 6.203) → gaze-direction (diṭhi-stays-inside-while-foot-goes-out, landing at nāsāgra-pīṭha at 6.204) → gaze-residence-resolution (the inner-residence collapses into the pīṭha at 6.205) → natural-cessation of direction-appetite (chāḍa-sarē-āghavī-āpaisayā at 6.206 — sahaja over prayatna) → jālandhara-procedure (throat-shrinks + chin-presses-jugular-notch + chin-rests-on-chest at 6.207) → jālandhara-named-by-name to Pāṇḍu-kumāra (the corpus's first explicit jālandhara-bandha naming at 6.208) → uḍḍiyāṇa-procedure (belly-lifts-above-navel + udara-bunches + hṛdaya-kośa-expands-inside at 6.209) → uḍḍiyāṇa-named-by-name to Kirīṭī, with the first explicit svādhiṣṭhāna-cakra naming in the corpus, at 6.210.

Theme tags: bg-6.13-canonical-posture-verse; sama-kaya-shiro-griva-body-head-neck-even; acalam-sthiraḥ-immovable-steady; samprekshya-nasikagram-svam-gaze-at-own-nose-tip; disashcanavalokayan-not-looking-around; kara-sampuṭa-hands-cupped-dhyana-mudra; bahumula-thoriva-shoulder-root-fullness; merudanda-spinal-staff-erect; shira-kamala-head-lotus-firm; netra-dvara-eye-doors-closing; ardha-unmilita-half-open-eye-state; antar-lakshya-bahir-drishti-shambhavi-mudra; nasagra-pitha-nose-tip-as-yoga-seat; apaisaya-natural-cessation-of-direction-appetite; kantha-nala-throat-channel-shrinking; hanuvati-chin-pressing-jugular-notch; jalandhara-bandha-named-by-name-first-time-in-corpus; ghantika-uvula-concealment; pandukumara-arjuna-vocative; nabhi-vari-pokhē-belly-lifting-above-navel; hridaya-kosha-heart-cavity-expansion; uddiyana-bandha-named-by-name-first-time-in-corpus; svadhisthana-cakra-named-by-name-first-time-in-corpus; bandha-traya-three-bandhas-complete-by-name-in-cluster-pair-0223-0224; kiriti-arjuna-vocative; position-2-pranayama-and-bandhas-fully-engaged.

Contains extended metaphor: yes (multiple — kara-sampuṭa-as-armmūla-thorī-marker, spinal-staff-and-head-lotus, eye-doors, eye-lids-meeting-in-the-middle, gaze-as-foot-going-out, staying-within-the-inside, throat-channel-shrinking-and-chin-locking, belly-swelling-and-heart-cavity-expanding).

Chapter arc position: Cluster 0224 completes the body-mechanical-frame of adhyāya 6's dhyāna-āsana. The cluster-pair (0223 BG-6.12 + 0224 BG-6.13) constitutes the operational-technical core of the chapter: 0223 gave the sitting-down + mūla-bandha-vajrāsana + apāna-inward-turning; 0224 gives the upper-body-alignment + gaze + jālandhara + uḍḍiyāṇa. With this cluster, the three-bandha-set (mūla-jālandhara-uḍḍiyāṇa) is named by precise Sanskrit-technical-names in Marathi-letters for the first time in the corpus, and the second cakra (svādhiṣṭhāna) is named explicitly — second after the cluster-0223 implicit-mūlādhāra at ādhāra-druma. The Nāth-yogic register reaches high confidence across all ten ovis of this cluster — the first cluster in the corpus where this is true uniformly. BG-6.14 (cluster 0225) will deliver the mental-and-spiritual completion of the dhyāna-āsana — praśānta-ātmā vigata-bhīḥ brahmacāri-vrate sthitaḥ . manaḥ samyamya mac-citto yukta āsīta matparaḥ — converting the physical-frame established in 0223+0224 into a physical+mental alignment. BG-6.15-18 will name the regimen (yuktāhāra-vihāra); BG-6.19 will deliver the nirvāta-dīpa (lamp-in-windless-place) image as the criterion of yoga-achievement; BG-6.20-26 will name pratyāhāra and the yoga-yoga-samyukta-ātman sukha; BG-6.27-32 will close with the highest-yogi-portrait. Cluster 0224 is the corpus's posture-verse anchor and the bandha-traya completion anchor.

Connects to next śloka: Cluster 0225 (BG-6.14) will deliver praśānta-ātmā vigata-bhīḥ brahmacāri-vrate sthitaḥ . manaḥ samyamya mac-citto yukta āsīta matparaḥ — the mental-spiritual completion of the dhyāna-āsana that BG-6.13 has just established physically. The body-alignment-and-bandha-trio of 0224 is the physical-frame into which 0225's mental-quietude-fearlessness-celibacy-vow-and-mat-citta-alignment will be poured. The two clusters (0224 + 0225) together constitute the physical + mental completion of the dhyāna-āsana, after which BG-6.15-18 will specify the regimen and BG-6.19 will deliver the nirvāta-dīpa image as the criterion of yoga-achievement.