Cluster 0232 — BG-6.22

BG-6.22

Sanskrit: यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥२२॥

Literal English: Having attained which, one thinks no other gain is greater than that; established in which, one is not shaken even by heavy sorrow ॥22॥.

BG-6.22 is the immovability-criterion statement of the dhyāna-block's fruit-sequence. Cluster 0231 (BG-6.20-21) named the positive-content of the arrived-state — the nirodha of citta, the ātma-by-ātma seeing, the sukha-sāmrājya, the samarasa-virōni-jāya dissolution, and the āpaṇa-chi āpuliyā ṭhāyīm hōūni ṭhākē having-become-his-own-place stability. Cluster 0232 (BG-6.22 — this) names that same state from the load-tested side: the gain-than-which-no-other-is-thought-greater (BG-6.22a) and the establishment-in-which-even-heavy-sorrow-cannot-shake (BG-6.22b).

Jñāneśvar unfolds the Sanskrit śloka across three ovis as a pratisiddha-prayoga (counterfactual-demonstration) of the BG-6.22b immovability-under-extreme-duḥkha claim, with the BG-6.22a no-other-gain-thought-greater articulated in the closing ovi as the categorical-otherness of the arrived-sukha:

6.369 opens with the limit-case load: a body-suffering-mountain larger than Meru pressing-down with full-weight — and the verdict chitta na daṭē (the citta is-not-crowded). Jñāneśvar reads BG-6.22b's guruṇā (heavy) at its limit-case (heavier-than-Meru) and tests the arrived-citta against it. The citta is described not as an agent-that-resists-load but as a space that cannot be pressed into density.
6.370 escalates to two simultaneous extreme body-events — body cut-on-its-surface by weapon (śastrēm varī tōḍiliyā) + body fallen into fire (dēha agni-mājīm paḍaliyā) — and the verdict chitta mahā-sukhīm pahuḍaliyā chēvō-chi nayē (the citta, laid-down in mahā-sukha, does-not-come-to-wake). This is one of the corpus's most striking samādhi-anesthesia images: the citta is not bravely-bearing the body-destruction; it is structurally-unaware of it because it has been laid-down (pahuḍaliyā — the same lying-down-in-rest root as Viṣṇu on Śeṣa in the kṣīra-sāgara) in mahā-sukha. The cluster carries the corpus's first overt naming of mahā-sukha — the advanced-samādhi technical-vocabulary shared across Nātha-Sahajiyā and Vajrayāna mahāsukha-doctrine.
6.371 gives the explanatory-close: the yogi has entered-into-himself and resided-there (āpaṇapām rigōni ṭhāyē); does-not-look-toward the body any more (dēhāchī vāsu na pāhē); another sukha has-come-to-be (āṇika-chi sukha hōūni jāyē); therefore the body is forgotten (mhaṇūni visarē). The visarē is load-bearing: the body-duḥkha cannot reach because the body itself is not in the cognitive-field. The āṇika-chi sukha (another sukha altogether) operationalizes BG-6.22a's aparam lābham na adhikam tataḥ (no-other-gain-thought-greater) as a categorical-otherness claim: the arrived-sukha is not deeper-than indriya-sukha but of-a-different-kind-than it, hence no other lābha can be of-the-same-comparable-kind.

All three ovis advance the dhyana-yoga-progression thread at position-7 (samādhi) — continuing the position-7 articulation begun in cluster 0231. The 0231 + 0232 pair forms the corpus's first sustained 8-ovi position-7 block (6.364-6.371). The 0230 (lamp-image) + 0231 (positive-content) + 0232 (immovability-under-load) triad completes the dhyāna-block's fruit-naming; cluster 0233 (BG-6.23) will complete the arc with the yoga formally defined as duḥkha-samyoga-viyoga statement.

Ovi 6.369

Original (Marathi): मग मेरूपासूनि थोरें । देह दुःखाचेनि डोंगरें । दाटिजो पां पडिभरें । चित्त न दटे ॥३६९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
मग मेरूपासूनि थोरें	then, [a thing] larger-than-Meru
देह दुःखाचेनि डोंगरें	by-the-mountain-of-the-body's-suffering
दाटिजो पां पडिभरें	let-it-press-down with-its-full-weight
चित्त न दटे	the citta is-not-crowded

Literal translation

English: Then, even if a mountain-of-body-suffering larger than Meru should press-down with its full-weight, the citta is-not-crowded.

मराठी (आधुनिक): त्यानंतर, जरी मेरू-पर्वतापेक्षाही मोठा देह-दुःखाचा डोंगर पूर्ण भाराने दाटून-दाबला, तरीही चित्त दाटले जात नाही (दबले जात नाही).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A body-suffering-mountain larger than Meru (mērū-pāsōni thōrēm dēha-duḥkhāchēni ḍōngarēm)	BG-6.22b's guruṇā duḥkhena api (even-by-heavy-sorrow) read at its limit-case — guruṇā is interpreted not at face-value (heavy) but at its upper-bound (heavier-than-the-tallest-mountain-conceivable in Indic-cosmology)	The chronic-pain patient on a 9-out-of-10 day; the trauma-survivor on the anniversary; the bereaved parent in the week after the funeral — the Meru-mountain is whatever the reader's worst-imaginable body-suffering-load happens to be
Dāṭijō pām paḍibharēm — let-it press-down with-full-weight	The pratisiddha-prayoga (counterfactual-test) frame: grant the worst, apply it at full intensity, and then observe what happens to the arrived-citta	The mathematical worst-case-analysis: assume the maximum possible load, test the structure's behavior at that load
Chitta na daṭē — the citta is-not-crowded	The arrived-samādhi-citta as space that cannot be compressed into density — immovability is not agent-resistance (the citta does not push-back) but space-incompressibility (the citta does not have a crowdable-into-density property at all)	The night-sky's relationship to a single shooting star: the star arrives, traces its line, disappears; the sky is in no sense crowded by it — not because the sky resists the star but because the sky is not the kind-of-thing that gets crowded

Metaphor-family: meru-bigger-mountain-of-deha-duhkha + chitta-na-datē-citta-cannot-be-crowded. The image-pair operationalizes BG-6.22b's guruṇā duḥkhena api na vichālyate: the na vichālyate (not-shaken) is rendered as the spatial-image na daṭē (not-crowded-into-density), and the guruṇā (heavy) is read at its limit (Meru-out-bid). The image-family belongs to the corpus's samādhi-stability-load-testing image-cluster.

Nāth-yogic layer

Referent: the arrived-citta's immovability-under-extreme-deha-duḥkha — even a Meru-larger mountain of body-suffering pressing-down at full-weight does not crowd the citta. This is the samādhi-stability of the position-7 arrived-state being tested against the limit-case of extreme-duḥkha. Confidence: high. Note: the immovability-doctrine is overt samādhi-stability vocabulary; the Meru-out-bidding limit-case-reading of guruṇā is Jñāneśvar's distinctive interpretive-move (read the Sanskrit's qualifier at its upper-bound rather than at face-value); the na daṭē spatial-incompressibility image is the position-7 samādhi-stability rendered as space-property rather than agent-property.

Cross-references

Internal: 6.368 (developed-further — BG-6.21 positive-stability → BG-6.22 load-tested-stability transition between clusters 0231 and 0232), 2.119 (parallel-image — BG-2.14-15 imperative-to-bear-up-sense-contacts → adhyāya-6 descriptive-no-need-to-bear because the arrived-citta is structurally-not-crowded).
Tukaram parallel: abhang 2867 (thematic-parallel-on-ṭhevilē-Anantē-immovability-under-load — bhakti-key immovability via surrender; destination-shared-mechanism-disputed flag per observations.md).
Source citation: BG-6.22 (direct-paraphrase — yasmin sthitaḥ na duḥkhena guruṇā api vichālyate operationalized with Meru-out-bidding limit-case); BG-2.14-15 (echo — mātrā-sparśās titikṣasva + yam hi na vyathayanti foundational titikṣā doctrine).

Modern application

The chronic-pain patient who reports pain as data, not crowding-load. A long-time chronic-pain patient at a clinical-evaluation describes the pain in calm, precise, numerical terms — 7 out of 10, throbbing, lateral. The clinician notices something unusual: the patient is reporting the pain rather than being crowded by it. The mountain of deha-duḥkha is there, paḍibharēm (with full-weight), but the citta is not crowded. The patient has crossed into a relationship-with-pain in which the pain is data-on-an-instrument rather than density-pressing-into-the-self.
The trauma-anniversary that arrives and passes through. Year five after a major loss. The anniversary arrives. The grief shows up — fully, at full-weight, like the Meru-mountain. But this time, instead of crowding-the-whole-day, the grief moves through the citta. By evening, the work has been done; the grief has been honored; the day is over. The na daṭē — the citta-is-not-crowded — is not the absence of the grief; it is the grief's inability-to-compress-the-citta-into-density. The grief is bigger than Meru; the citta is bigger than the grief.
The senior physician on a difficult-news day. A senior oncologist has to deliver four difficult-prognosis conversations in a single morning. After the first conversation, a younger colleague would be wrecked. After the fourth, the senior physician is — still wrecked, but also present, also available for the next patient. The paḍibharēm full-weight grief of the morning has applied itself; the citta has registered it fully; the citta is still not crowded into incapacity. The clinical-precision is the na daṭē.

Sādhanā

Tomorrow, when the first significant body-duḥkha or grief-event of the day arrives — a headache, an ache, a piece of bad news, a moment of fear — try one thing: instead of asking how big is this and can I handle it, ask am I being crowded by this, or is this passing through me. The distinction is the na daṭē. Notice for two minutes whether the duḥkha is compressing your citta into density or whether your citta is registering the duḥkha without losing its space. Do not try to manufacture the spaciousness; just observe its availability.

Arc

Opens the cluster with the BG-6.22b immovability-criterion limit-case: a Meru-larger mountain of deha-duḥkha pressing at full-weight does not crowd the arrived-citta. 6.370 will escalate to two simultaneous extreme body-events — weapon-cut + fire-fall — and name the mechanism (mahā-sukha-pahuḍaliyā chēvō-chi-nayē).

Ovi 6.370

Original (Marathi): कां शस्त्रें वरी तोडिलिया । देह अग्निमाजीं पडलिया । चित्त महासुखीं पहुडलिया । चेवोचि नये ॥३७०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां शस्त्रें वरी तोडिलिया	or, [if] cut-on-the-surface (वरी) by-weapon (शस्त्रें)
देह अग्निमाजीं पडलिया	the body fallen-into fire
चित्त महासुखीं पहुडलिया	the citta laid-down in mahā-sukha
चेवोचि नये	does-not-come-to-wake at-all (the -chi emphatic-particle: not-at-all)

Literal translation

English: Or, even if cut-on-the-surface by weapon, even if the body has fallen into fire — the citta, laid-down in mahā-sukha, does not come to wake.

मराठी (आधुनिक): अथवा शस्त्राने शरीर वरून तोडले गेले, किंवा देह अग्नीत पडला — तरी महासुखात पहुडलेले (निद्रासमान विसावलेले) चित्त मुळीच जागे होत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Śastrēm varī tōḍiliyā + dēha agnimājīm paḍaliyā — body cut-on-its-surface by weapon + body fallen into fire	The two extreme body-events from BG-2.23 (na-chindanti-śastrāṇi + na-dahati-pāvakaḥ) — the foundational ātma-invulnerability pair — now operationalized at the body-experiential-level: not the ātman cannot be cut or burnt (ontological) but the body can be cut or burnt and the citta does not respond (experiential)	The deep-anesthesia patient on the operating-table: scalpels enter the body, cautery burns the tissue, the patient does not register; the analogy is experiential, not ontological — the body is being cut and burnt, the citta is not at its station to receive the signal
Chitta mahā-sukhīm pahuḍaliyā — the citta laid-down in mahā-sukha	The citta as Viṣṇu-on-Śeṣa lying-down in the milk-ocean: pahuḍaliyā is the precise lying-down-in-rest root, shared with the kṣīra-sāgara-śayana posture; the citta has gone-to-rest in the mahā-sukha-bed; mahā-sukha itself is advanced-samādhi technical-vocabulary shared across Nātha-Sahajiyā and Buddhist Vajrayāna (mahāsukha-doctrine) traditions	The deepest stage of sleep where dreams have stopped; the deep-absorption phase of long meditation where the meditator's own thinking has gone-down to its lying-down position; the lover's post-coital sleep where the world's news cannot reach
Chēvō-chi nayē — does-not-come-to-wake at-all	The asamprajñāta-samādhi (Yogasūtra 1.18) mode in which there is no return-to-vyutthāna-cognition by external-stimulus; the citta is not bravely resisting the rousing — it is structurally unrousable by stimuli that would normally compel waking	The patient under general anesthesia who does not respond to the surgeon's call; not because the patient is refusing-to-respond but because the receiver is not at its station

Metaphor-family: shastren-vari-todiliya-body-cut-by-weapon + agni-majin-padaliya-body-fallen-into-fire + mahasukhi-pahudaliya-laid-down-in-mahasukha + chevochi-naye-cannot-wake-up. The image-cluster is one of the corpus's most striking samādhi-anesthesia formulations. The corpus's first overt naming of mahā-sukha is at this ovi.

Nāth-yogic layer

Referent: even-if the body is cut-on-its-surface by weapon (śastrēm varī tōḍiliyā), even-if the body has-fallen-into fire (dēha agni-mājīm paḍaliyā), the citta — laid-down (pahuḍaliyā) in mahā-sukha — does-not-come-to-wake (chēvō-chi nayē). The corpus's first overt naming of mahā-sukha; the pahuḍaliyā (lying-down-in-rest) image is overt asamprajñāta-samādhi imagery consistent with Yogasūtra 1.18; the chēvō-chi nayē names the structural-unrousability of the citta in advanced-samādhi. Confidence: high. Note: mahā-sukha is precise Nātha-Sahajiyā technical-vocabulary (also shared with Vajrayāna mahāsukha-doctrine via the Nātha-Sahajiyā-Vajrayāna shared-terminology); the pahuḍaliyā root carries the Viṣṇu-on-Śeṣa kṣīra-sāgara-śayana imagery — the citta lies-down in mahā-sukha the way Viṣṇu lies on the milk-ocean. The chēvō-chi nayē is overt samādhi-amnesia / unrousability naming.

Cross-references

Internal: 6.369 (developed-further — external-pressure-load → internal-body-destruction escalation), 6.367 (parallel-image — baisē sitting-in-sukha-sāmrājya at recognition-moment → pahuḍaliyā laying-down-in-mahā-sukha at load-tested-arrived-state; the deepening from sitting-alert-but-stable to lying-down-in-depth), 2.119 (parallel-image — BG-2.23 na chindanti śastrāṇi na dahati pāvakaḥ ontological-invulnerability → adhyāya-6 experiential-invulnerability operationalization).
Tukaram parallel: abhang 2474 (thematic-parallel-on-lavana-water-samarasa-as-no-return-to-separateness — bhakti-key one-way-dissolution doctrine; salt-in-water and camphor-in-fire cannot be recovered; the Tukaram-Jñāneśvar one-way-dissolution parallel cited also at cluster 0231's 6.367 — the 0231-0232 pair carries the dissolution-and-its-irreversibility as a two-sided doctrine).
Source citation: BG-6.22 (direct-paraphrase — na vichālyate rendered as chēvō-chi nayē not-coming-to-wake, with two simultaneous extreme-duḥkha events as the limit-case); BG-2.23 (echo — na chindanti śastrāṇi na dahati pāvakaḥ ontological-invulnerability operationalized as experiential-arrived-yogi-invulnerability); Yogasūtra 1.18 (echo — virāma-pratyaya-abhyāsa-pūrvaḥ asamprajñāta-samādhi doctrinal-mechanism for chēvō-chi-nayē).

Modern application

The deep-flow-state in which the body's signals do not register. A long-form writer or a surgeon mid-operation enters the flow-state. Three hours later they look up and realize their back is screaming, their bladder is full, their stomach is empty — none of which they had noticed during the work because the citta had laid-down in the work-as-mahā-sukha (in the lower-key flow-analogue of mahā-sukha). The pahuḍaliyā and chēvō-chi nayē are recognizable at the adjacent level — the body's signals were being sent but the receiver was not at the station because the receiver had gone-to-rest in a different field.
The dying patient who has stopped struggling with the body. A hospice patient in the last days has stopped responding to the body's deteriorations — not because of pain-medication alone but because the citta has, in some structural sense, withdrawn from the body's station. The body is being cut by what is happening; the fire is in the body. The patient is in a quiet smile-mode. The pahuḍaliyā is happening at the natural level — the citta has gone-to-rest in something else, and the body-events do not rouse it.
The grandmother in late dementia who is not where the body is anymore. The body has fallen, the hip is broken, the surgical-cut is on the body — and the grandmother is not where the body is. She is somewhere else; the body's events do not reach her field. This is not an idealization (dementia is a tragedy); but the structural pattern of the citta being elsewhere while the body is being cut is recognizable at the human level — a fragment of the chēvō-chi nayē doctrine seen in pathological mode.

Sādhanā

This week, during one period of deep work or deep practice in which you notice you have lost track of the body's signals (the fallen-asleep limb, the unnoticed hunger, the unnoticed posture), do not immediately re-orient to body-management. For thirty seconds stay in the field that was holding you. Notice that the body-signals were being sent the whole time and were not being received because the receiver was not at the station. The point is not to ignore the body; it is to recognize the structural pattern of the citta being-elsewhere — a low-key glimpse of the pahuḍaliyā chēvō-chi nayē doctrine.

Arc

Names the cluster's most striking samādhi-anesthesia image: the citta laid-down in mahā-sukha does not come to wake even under simultaneous body-cut and body-fall-into-fire. 6.371 will name the reason — the yogi has entered-into-himself and resides there; another-sukha has come-to-be; the body is forgotten.

Ovi 6.371

Original (Marathi): ऐसें आपणपां रिगोनि ठाये । मग देहाची वासु न पाहे । आणिकचि सुख होऊनि जाये । म्हणूनि विसरे ॥३७१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ऐसें आपणपां रिगोनि ठाये	thus, having entered-into-oneself (आपणपां रिगोनि), [the yogi] resides-there (ठाये)
मग देहाची वासु न पाहे	then [he] does-not-look-toward (वासु न पाहे) the body
आणिकचि सुख होऊनि जाये	another (आणिकचि — categorically-other) sukha has-come-to-be (होऊनि जाये)
म्हणूनि विसरे	therefore [he] forgets [the body]

Literal translation

English: Thus, having entered-into-oneself, [the yogi] resides-there; then he does-not-look-toward the body; another sukha has-come-to-be; therefore he forgets [the body].

मराठी (आधुनिक): अशा प्रकारे स्वतःमध्ये प्रवेश करून [योगी] तिथेच राहतो; मग देहाकडे पाहत नाही; एक वेगळेच (इंद्रियातीत) सुख निर्माण होते; म्हणून तो [देहाला] विसरतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Āpaṇapām rigōni ṭhāyē — having entered-into-oneself, [the yogi] resides-there	The Yogasūtra-2.10 pratiprasava (counter-flow / interior-return) at its completion-aspect: the citta has entered (rigōni — the journey-of-the-turning-back) and is now residing (ṭhāyē — the post-turning stable place); the rigōni makes precise the spatial-verb that 6.368's hōūni ṭhākē (having-become, remains-thus) left implicit	The expat who has fully arrived: not visiting the new country, not settling-in the new country, but living-here the new country — the journey-of-arrival is completed, the residence is now the unmarked-state
Dēhāchī vāsu na pāhē — does-not-look-toward the body	The body is no longer in the cognitive-field; the vāsu (looking-toward / attending-to) is structurally turned-elsewhere; the body has not been renounced — it has been forgotten via attention-displacement	The fluent second-language speaker who no longer thinks-about the grammar: the grammar is still operating but is not in the attention-field; attention has gone to the conversation-content
Āṇika-chi sukha hōūni jāyē — another sukha has-come-to-be	BG-6.21's atīndriyam sukham (supra-sensory sukha) read as categorical-otherness: the āṇika-chi (another-altogether — the emphatic -chi makes it not some-other but a-categorically-other) names sukha that is of-a-different-kind-than indriya-sukha-and-duḥkha; this also operationalizes BG-6.22a's aparam lābham na adhikam tataḥ (no-other-gain-thought-greater) — there is no greater-gain because no other lābha is categorically-of-the-same-kind	The native speaker of a tonal language hearing music differently than non-tonal-language speakers: the category of sound is different, not the magnitude; no amount of louder-music-on-the-non-tonal side can be categorically equivalent to the tonal-experience
Mhaṇūni visarē — therefore [he] forgets	The mechanism of BG-6.22b's na vichālyate (not-shaken): the body is not shaken-by-duḥkha because the body itself is forgotten; the immovability is amnesia-by-displacement, not resistance-by-strength	The new parent who has forgotten what the night-time used to be like before the baby: the old-pattern is not being resisted; it is forgotten because the new-pattern has displaced the attention-field entirely

Metaphor-family: aapanapan-rigon-thaye-entered-into-oneself-and-resided + deha-chi-vasu-na-pahe-not-looking-toward-the-body + aniika-cha-sukha-another-sukha-altogether. The image-cluster gives the explanatory-mechanism for the prior two ovis' immovability-criterion: the yogi is unshaken not because of strength-against-duḥkha but because of the displacement-of-body-attention by a categorically-other sukha.

Nāth-yogic layer

Referent: the yogi has entered-into-himself and resided-there (āpaṇapām rigōni ṭhāyē); then he does-not-look-toward the body (dēhāchī vāsu na pāhē); another sukha (categorically-other) has-come-to-be (āṇika-chi sukha hōūni jāyē); therefore he forgets [the body] (mhaṇūni visarē). Confidence: high. Note: āpaṇapām rigōni is overt antar-pratiprasava interior-entry vocabulary (Yogasūtra 2.10); āṇika-chi sukha is precise atīndriyam-sukha-as-categorical-other rendering; visarē (forgets) is overt samādhi-amnesia-of-body — the body-duḥkha cannot reach not because it is resisted but because the body itself is no longer in the cognitive-field, displaced by the new-categorical-sukha. The 6.371 closes the cluster's pratisiddha-prayoga arc by giving the mechanism that justifies the prior two ovis' verdicts (chitta-na-daṭē at 6.369; chēvō-chi-nayē at 6.370).

Cross-references

Internal: 6.370 (developed-further — not-roused → explanation-of-not-roused completion), 6.368 (developed-further — hōūni ṭhākē became-his-own-place → rigōni ṭhāyē entered-and-resided verbal-precision-deepening), 6.366 (developed-further — paratoni pāṭhimōrē ṭhākē turning-back-moment → āpaṇapām rigōni ṭhāyē post-turning-residence-state completion of pratiprasava-arc), 2.293 (parallel-image — adhyāya-2 sthitaprajña-doctrinal-introduction → adhyāya-6 operational-arrival-via-yoga with body-attention forgotten in another-sukha).
Tukaram parallel: abhang 2474 (thematic-parallel-on-āṇika-chi-sukha-and-categorical-otherness — salt-in-water as bhakti-key categorical-other arrived-state); abhang 2917 (thematic-parallel-on-āpaṇapām-rigōni-ṭhāyē-sahaja-interior-residence — no bheda — sahaja vinōda bhakti-key form of the same interior-residence doctrine).
Source citation: BG-6.22 (direct-paraphrase — aparam lābham na adhikam tataḥ operationalized as āṇika-chi-sukha categorical-otherness); BG-6.21 (echo — atīndriyam-sukham = āṇika-chi-sukha); Yogasūtra 2.10 (echo — pratiprasava counter-flow / interior-return as doctrinal-mechanism for āpaṇapām-rigōni-ṭhāyē).

Modern application

The new parent whose pre-baby insomnia has been forgotten. A new parent six months in realizes — with mild surprise — that they have not thought about what bedtime used to feel like in months. The old anxieties about not-falling-asleep are not being resisted; they have been displaced by the entirely-different baby-related sleep-pattern. The pre-baby category of bedtime is visarē — forgotten. The mechanism is not strength-against-the-old; it is displacement-by-the-new.
The recovered patient who has forgotten what the symptom felt like. A patient ten years into recovery from a chronic illness tries to remember what the worst day of the symptom felt like — and cannot. The memory is there as fact-on-file, but the felt-recall is not available. The body-state has been so displaced by the years-of-not-having-it that the felt-quality is visarē. This is not denial; it is structural-amnesia-by-displacement.
The contemplative who has stopped struggling with restlessness. A long-time meditator notices, ten years in, that they no longer struggle with restlessness during sitting. The restlessness is not being resisted; it is not in the field at all. Another sukha — quiet, categorically-other — has come-to-be, and the restlessness, which used to be the meditator's main field, is now simply forgotten during the sitting. The āṇika-chi sukha hōūni jāyē mhaṇūni visarē is the meditator's experience in low-key form.

Sādhanā

For the next week, notice one thing you used to struggle against that you have stopped noticing. (A bad habit you have not engaged with for so long that you have forgotten what its pull felt like; a former anxiety that has just-stopped-showing-up; an aversion that has gone quiet.) Spend two minutes inquiring: is this gone because I have resisted it into silence, or is it gone because something else displaced it? If the answer is displaced, you have an in-life-glimpse of the visarē-by-āṇika-chi-sukha mechanism. The displacement-mechanism is reliable in a way that the resistance-mechanism is not.

Arc

Closes the cluster with the explanatory-mechanism for BG-6.22b's immovability-criterion: the yogi has entered-into-himself, resides-there, another-sukha has come-to-be, and the body is forgotten. The cluster's three-ovi pratisiddha-prayoga is now complete: Meru-of-mountain cannot crowd (6.369); body-cut-and-fire cannot rouse (6.370); because the yogi has entered-into-himself and the body-attention has been displaced by a categorically-other sukha (6.371). Cluster 0233 (BG-6.23) will name the formal-definition-of-yoga as duḥkha-samyoga-viyoga — the same arrived-state given its technical-name as the disconnection-from-suffering-connection.

Cluster summary

Core teaching. BG-6.22 is the immovability-criterion statement of the dhyāna-block's fruit-sequence. Cluster 0231 (BG-6.20-21) named the positive-content of the arrived-state; cluster 0232 (BG-6.22 — this) names that same state from the immovability-under-extreme-duḥkha and categorical-otherness-of-the-attained-sukha side. Three ovis form a pratisiddha-prayoga (counterfactual-demonstration): (a) a Meru-larger mountain of deha-duḥkha pressing-with-full-weight does not crowd the citta (6.369 — chitta na daṭē); (b) body-cut-by-weapon + body-fallen-into-fire do not rouse the citta laid-down in mahā-sukha (6.370 — chēvō-chi nayē; corpus's first overt mahā-sukha naming); (c) the mechanism — the yogi has entered-into-himself and resides-there, does-not-look-toward the body, another sukha has-come-to-be, therefore the body is forgotten (6.371 — āṇika-chi sukha hōūni jāyē mhaṇūni visarē). The cluster's load-bearing interpretive-moves: (i) the BG-6.22b guruṇā is read at its limit-case (Meru-out-bid); (ii) the na vichālyate is rendered as space-incompressibility (na daṭē) rather than agent-resistance; (iii) BG-6.22a's aparam lābham na adhikam tataḥ is operationalized as categorical-otherness (āṇika-chi sukha — another sukha-of-a-different-kind-than indriya-sukha-and-duḥkha) rather than as comparative-magnitude; (iv) the immovability-mechanism is named as amnesia-by-displacement (visarē) rather than resistance-by-strength; (v) the corpus's first overt naming of mahā-sukha opens the advanced-samādhi technical-vocabulary register shared across Nātha-Sahajiyā and Buddhist Vajrayāna mahāsukha-doctrine.

Theme tags. bg-6.22-immovability-criterion; meru-out-bidding-of-guruṇā; chitta-na-daṭē-citta-cannot-be-crowded; shastra-and-agni-pratisiddha-prayoga; mahā-sukha-pahuḍaliyā-citta-laid-down; chēvō-chi-nayē-cannot-wake; āṇika-chi-sukha-categorical-otherness; āpaṇapām-rigōni-ṭhāyē-entered-resided; visarē-body-forgotten; dhyana-yoga-progression-position-7-samadhi; cluster-completes-positive-and-negative-fruit-statement-with-0231; bg-2.23-shastra-agni-echo-operationalized; samadhi-anesthesia-doctrine.

Contains extended metaphor: yes — three sustained extended-metaphor blocks across three ovis.

Chapter arc position. Cluster 0232 sits at the immovability-under-load + categorical-otherness-of-the-attained-sukha turn of adhyāya 6's dhyāna-block fruit-sequence. The dhyāna-block's three-part fruit-statement-arc is now visible: cluster 0230 (BG-6.19) gave the image of the stilled-mind (nirvāta-sthō dīpa); cluster 0231 (BG-6.20-21) gave the positive-content of the arrived-state (nirodha + ātma-darśana + sukha-sāmrājya + samarasa + sthitaḥ-na-chalati); cluster 0232 (BG-6.22 — this) gives the load-tested + categorically-other side (immovability under Meru-of-duḥkha; mahā-sukha-laid-down; āṇika-chi sukha that forgets the body). The 0230-0231-0232 triad completes the dhyāna-block's fruit-naming. Cluster 0232 also carries the corpus's first overt naming of mahā-sukha — opening the corpus's most-advanced samādhi-technical-vocabulary register, which BG-6.27-28 (clusters ~0236-0237) will deepen with the brahma-bhūta + sukhena samspṛśate brahma-sparśa formulations.

Connects to next sloka. Cluster 0233 (BG-6.23 — tam vidyād duḥkha-samyoga-viyogam yoga-samjñitam . sa niścayena yoktavyo yogo'nirvi‍ṇṇa-chetasā) will name the technical-definition-of-yoga-as-disconnection-from-duḥkha-connection — yoga formally defined as duḥkha-samyoga-viyoga (the disjunction from the conjunction with suffering). The 0231 (positive-fruit) + 0232 (immovability-under-load + categorical-otherness) + 0233 (yoga-formally-defined-by-duḥkha-disconnection) triad forms a deepening cumulative-statement of the dhyāna-block's fruit-doctrine: 0231 names what the yogi attains; 0232 names what cannot-reach the yogi and what displaces body-attention; 0233 names the technical-definition of yoga as exactly this disconnection-state. Cluster 0233 will also carry the BG-6.23b instructional-turn: yoga must be undertaken with niścaya and with an a-nirviṇṇa (un-discouraged) citta — the operational-discipline-imperative that re-emerges after the three clusters of arrived-state-description. From cluster 0234 (BG-6.24) onward, the means of attaining this state will be specified in detail: the abandonment of sankalpa-born desires, the gradual quieting of the mind through buddhi held in dhṛti, and the catch-the-wandering-mind discipline (BG-6.24-26).