Cluster 0239 — BG-6.31

BG-6.31

Sanskrit: सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥३१॥

Literal English: The one who, established in oneness, worships Me as abiding in all beings — that yogi, though acting in every way, dwells in Me ॥31॥.

This is the Me-centric pivot-śloka of adhyāya-6 and the chapter's first explicit foreshadowing of the bhakti-turn that adhyāya-7 will inaugurate in full. The sequence is precise: BG-6.29 (cluster 0238 opening) gave the sama-darśana neutrally — sarva-bhūta-stham ātmānam sarva-bhūtāni cha ātmani īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ (the self abiding in all beings and all beings in the self — the yoga-yoked-self sees-equally everywhere). BG-6.30 (cluster 0238 closing-section) turned that sama-darśana Me-ward — yo mām paśyati sarvatra sarvam ca mayi paśyati / tasyāham na praṇaśyāmi sa ca me na praṇaśyati (whoever sees Me everywhere and all in Me — to him I am not lost and he is not lost to Me). BG-6.31 (cluster 0239 — this) completes the turn: seeing (paśyati, 6.30) becomes worshiping (bhajati, 6.31); the Me-everywhere substrate-claim is now operationalized in the act of bhajati; and the sarvathā vartamānaḥ api extends the realization into all conditions of the yogi's life — however he acts, he dwells in Me.

Jñāneśvar unfolds the Sanskrit across six ovis in four moves: (a) 6.398-6.400 — a deliberate triple substrate-image iteration of ekatvam āsthitaḥ (established-in-oneness): paṭa-tantu (cloth and thread, 6.398) → sōnēm-svarūpa (gold and form, 6.399) → vṛkṣa-pāna (tree and leaves, 6.400), closing with the canonical Marathi metaphor अद्वैतदिवसें पाहली रात्री जया (whose night has been dawned-into by the advaita-day) — one of the corpus's most distinctive realization-event images; (b) 6.401 — the bhajati verb operationalized as प्रतीतीचेनि पाडें मजसीं तुके (by-the-measure-of-realization, the yogi weighs-up to Me); the pañcātmaka (five-element body) does-not-hinder the realized yogi — the cluster's decisive bhakti-pivot in seed-form; (c) 6.402 — the radical claim that the yogi who anubhava-grasps Kṛṣṇa's vyāpakatva (pervasion-property — one of the ṣaḍ-guṇa-aiśvarya named at cluster 0211) himself becomes vyāpaka by-nature, without-claim (न म्हणतां स्वभावें व्यापकु जाहला); (d) 6.403 — the jīvan-mukti closure: शरीरीं तरी आहे । परी शरीराचा तो नोहे (in-the-body, yes — but not-of-the-body), with the cluster's signature speech-limit acknowledgment ऐसें बोलवरी होये । तें करूं ये काई (such-a-state reaches-up-to-speech — what-can-be-done-with-it-in-speech?). The closing line structurally pivots into BG-7.1's yathā jñāsyasi tac chṛṇu (how you shall know Me, hear that) bhakti-yoga opening — the dhyāna-yoga's speech has reached its limit; the next move is the Lord's loving self-disclosure of adhyāya-7.

All six ovis advance the dhyana-yoga-progression thread to position-7 (samādhi) — the Me-centric extension of the position-7 samādhi-state previously named in cluster 0231 (BG-6.20-21). The same samādhi-state — cessation, mahāvākya-recognition, sukha-sāmrājya, samarasa-dissolution — is now reframed in the bhakti-pivot register: the samādhi is itself the bhajati; the non-difference of 0231's samarasēm virōni jāya is now majsīm tukē (weighs-up to Me). The cluster's most distinctive contribution to the corpus is the operationalization of bhajati as pratīti-pāḍēm tukē — bhakti is not external-worship but the realized-state's natural self-disclosure as non-different from Kṛṣṇa. This reading anticipates Tukārām's samarasa doctrine by 350 years (Tukaram 2474 — the salt-water + camphor-flame samarasa abhang) and is one of the strongest doctrinal-bridges between the two corpora.

Ovi 6.398

Original (Marathi): जेणें ऐक्याचिये दिठी । सर्वत्र मातेंचि किरीटी । देखिला जैसा पटीं । तंतु एकु ॥३९८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जेणें ऐक्याचिये दिठी	by whomever, by the gaze-of-oneness (aikya-diṭhī = ekatvam āsthitaḥ in cognitive-mode)
सर्वत्र मातेंचि किरीटी	everywhere [is seen] Me-alone (mātēm-chi), O Crowned-One (Kirīṭī = Arjuna)
देखिला जैसा पटीं	seen, as in a cloth (paṭa)
तंतु एकु	one-thread (eka-tantu)

Literal translation

English: By whomever — by the gaze-of-oneness — Me-alone is seen everywhere, O Crowned-One, as one-thread is seen [woven through] a cloth.

मराठी (आधुनिक): ज्या योग्याची दृष्टी ऐक्यभावात स्थिर झाली आहे, तो सर्वत्र मलाच पाहतो — हे किरीटी (अर्जुना) — जसा वस्त्रात एकच धागा सर्वत्र विणलेला असतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The paṭa (woven cloth) viewed at any point	The phenomenal world of distinctions — surfaces, patterns, the many appearances	The user-interface of an operating system: many windows, many colors, many fonts, all on a single screen
The eka-tantu (one-thread) seen everywhere through the cloth	The one paramātma-substrate appearing as the many — Bṛhadāraṇyaka 3.6.1's sūtra-ātman (the thread that strings all this through)	The single processor under all the windows: every pixel and every animation is the same hardware-event manifesting differently
The aikya-diṭhī (gaze-of-oneness) — the cognitive-organ of the realized yogi	The cognitive-mode in which one sees-the-thread rather than the cloth-patterns — not a different object of perception, but a different manner of perceiving	The senior engineer who looks at a complex application and sees not features but the underlying architecture

Metaphor-family: pati-tantu-cloth-and-thread-one-thread-everywhere-in-the-cloth. The image-family is the foundational Upaniṣadic substrate-image (Bṛhadāraṇyaka 3.6.1's sūtra-ātman) and anticipates BG-7.7's own sūtre maṇi-gaṇāḥ iva (gem-beads on a thread) image one chapter later.

Nāth-yogic layer

Referent: aikyāchiyē diṭhī + sarvatra mātēm-chi + paṭīm tantu ēku — the gaze-of-oneness as the cognitive-organ; Me-alone everywhere as the substrate; the cloth-and-thread as the substrate-image. Confidence: medium. Note: The image is overt Upaniṣadic-Vedāntic philosophical, not specifically Nāth-tantric. The ekatvam-āsthitaḥ / aikyāchiyē-diṭhī technical-vocabulary is direct paraphrase. Medium confidence honors that this is philosophical-Nāth (sthiti-darśana doctrine) rather than tantric-Nāth (cakra-kuṇḍalinī-suṣumnā).

Cross-references

Internal: 6.396 (developed-further — cluster 0238's lamp-and-light non-dual substrate-image is paralleled here with cloth-and-thread); 6.391 (developed-further — 6.391's symmetrical mī-in-all + all-in-Me substrate-claim is now operationalized as the cognitive-organ that perceives it); 2.357 (parallel-image — adhyāya-2 sthita-prajña material's sarva-bhūteṣu substrate-claim).
Tukaram parallel: empty.
Source citation: BG-6.31 (direct-paraphrase — sarva-bhūta-sthitam + ekatvam āsthitaḥ); Bṛhadāraṇyaka Upaniṣad 3.6.1 (echo — sūtra-ātman foundational thread-image); BG-7.7 (foreshadow — mayi sarvam idam protam sūtre maṇi-gaṇāḥ iva — gem-beads on a thread, the adhyāya-7 unpacking of the same image).

Modern application

The senior architect who sees the same pattern in every codebase. After two decades reviewing code, you walk into a new project and within an hour you can name which of the seven foundational architectural-patterns this team is half-implementing. You no longer see seven languages and twelve frameworks — you see one-and-the-same substrate-problem (state-management, separation-of-concerns, error-handling) appearing as variations. The aikya-diṭhī is not mystical; it is the cognitive-mode that has seen the thread enough times that the cloth no longer hides it.
The veteran physician's diagnostic eye. Twenty-five-year cardiologist looks at the ECG and the patient's face and recognizes, in five seconds, the same pattern she has seen 4,000 times in slightly different presentations. The young resident sees twelve distinct symptoms; the veteran sees the one underlying pathology, expressed in the patient's twelve-fold particular way. The patient is the paṭa; the diagnosis is the eka-tantu.
The parent's recognition that the toddler's tantrum and the teenager's withdrawal are the same plea. After fifteen years of parenting you no longer see tantrum at age three + door-slamming at age fourteen + silence at age sixteen as separate problems. You see one need (to be witnessed by you) appearing in three age-appropriate clothes. The cloth changes; the thread does not.

Sādhanā

Today, in one conversation, pause once and ask yourself: what is the one need being expressed by the surface complaint? Do not respond to the surface; identify the thread under the cloth. Even one accurate identification is the aikya-diṭhī in five minutes of operation.

Arc

Opens the cluster: ekatvam āsthitaḥ is named as a cognitive-organ (aikyāchiyē diṭhī) and illustrated by the first of three substrate-images (cloth-and-thread). 6.399 will add the second substrate-image (gold-and-ornament).

Ovi 6.399

Original (Marathi): कां स्वरूपें तरी बहुतें आहाती । परी तैसीं सोनीं बहुवें न होती । ऐसी ऐक्याचळाची स्थिती । केली जेणें ॥३९९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां स्वरूपें तरी बहुतें आहाती	or [consider]: in form-modifications (svarūpa) many [things] exist
परी तैसीं सोनीं बहुवें न होती	but likewise the gold-pieces (sōnēm) are not many
ऐसी ऐक्याचळाची स्थिती	such [is] the condition (sthiti) of the mountain-of-oneness (aikya-achala)
केली जेणें	[is the one] who has-made / established [it]

Literal translation

English: Or [consider]: in form-modifications many exist, but the gold-pieces likewise are not many — such is the condition of the mountain-of-oneness, [established by him who has-established it].

मराठी (आधुनिक): किंवा असे पाहा — रूपांच्या भेदाने अनेक वस्तू आहेत असे दिसते, परंतु त्या सर्व ज्या एका सोन्याच्या आहेत ते सोनेच एक आहे, अनेक नाही — अशी ऐक्याचळाची (एकत्वरूप अचल पर्वताची) स्थिती ज्याने स्वतःमध्ये साधली आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The svarūpēm tarī bahutēm āhātī (many things-exist in form-modification) — bangle, necklace, ring, anklet	The phenomenal multiplicity of the world's beings — many bodies, many names, many forms (nāma-rūpa)	A jeweler's display case with thirty items: bangles, rings, earrings, necklaces — each appears as a distinct object
The sōnēm bahuvēm na hōtī (the gold-pieces are not many)	The one paramātma-substance appearing as many — the eka-vijñānena sarva-vijñānam doctrine of Chāndogya 6.1.4	The jeweler knows: it is all the same 22-karat gold; the thirty items have one weight-of-substance; the forms are many, the gold is one
The aikya-achala (mountain-of-oneness) — Jñāneśvar's Marathi neologism	The realized-state as immovable mountain: not a position one holds but a standing-ness in which one is un-movable by appearance-multiplicity	The veteran whose understanding cannot be shaken by the next surface-variation; the gold-merchant who is never confused by a new ornament-style

Metaphor-family: sonen-ornament-many-forms-one-gold-many-objects-one-substance. The image is the canonical Chāndogya 6.1.4 substrate-image (one-clay-lump, all clay-objects known); Jñāneśvar uses the gold-variant (more bhakti-context than the clay-variant) and adds the distinctive Marathi neologism aikya-achala (mountain-of-oneness) for the realized-state's immovability.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The image is pure Vedāntic substrate-doctrine via the gold-and-ornament illustration; no cakra, suṣumnā, kuṇḍalinī, or specifically-Nāth-tantric technical-vocabulary is present.

Cross-references

Internal: 6.398 (parallel-image — cloth-thread and gold-form are deliberate iterations of the same substrate-doctrine); 6.400 (developed-further — the third substrate-image, vṛkṣa-pāna, will close the iteration and introduce the realization-event naming).
Tukaram parallel: empty.
Source citation: BG-6.31 (direct-paraphrase — ekatvam āsthitaḥ rendered as aikyāchaḷāchī sthiti); Chāndogya Upaniṣad 6.1.4 (echo — yathā saumya ekena mṛt-piṇḍena sarvam mṛn-mayam vijñātam syād — the eka-vijñānena sarva-vijñānam pratijñā).

Modern application

The chemistry teacher's moment of student-recognition. A high-school student finally sees that water, ice, steam, snow, and fog are one H₂O in five conditions. The student stops asking "why does this behave differently from that" and starts asking "what condition does this thing happen to be in." The student has crossed from the bahuvēm (many forms) to the sōnēm ēka (one substance) cognitive-state.
The literary critic who reads ten novels by one author. By the tenth novel you stop seeing ten plots and start seeing one author's lifelong concern appearing as ten variations. The same gold has been re-cast into ten ornaments. The critic's aikya-achala is the position from which the author's body-of-work is read as a single utterance.
The therapist's recognition of a client's pattern after two years. Each session has a different surface — fight with a partner this week, conflict with a colleague next week, irritation at a sibling the week after. The svarūpēm bahutēm (forms-many) of presenting-concerns yields, in the therapist's eye, to sōnēm ēka (one substance) — the client's lifelong attachment-pattern played out in three contexts.

Sādhanā

Tonight before sleep, identify three apparently-distinct concerns from the day (work, relationship, body, finances — whichever three). Ask: is there one underlying need or fear appearing in three clothes? Name the one in one sentence if you can. The aikya-achala is built by repeated noticing of one-thread-under-many-cloths.

Arc

Closes the second substrate-image and prepares the third. 6.400 will add the vṛkṣa-pāna (tree-and-leaves) image and then pivot to the cluster's most distinctive metaphor — the advaita-divasēm pāhalī rātrī (advaita-day-dawning) realization-event image.

Ovi 6.400

Original (Marathi): नातरी वृक्षांचीं पानें जेतुलीं । तेतुलीं रोपें नाहीं लाविलीं । ऐसी अद्वैतदिवसें पाहली । रात्री जया ॥४००॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
नातरी वृक्षांचीं पानें जेतुलीं	otherwise, as-many-leaves on a tree (vṛkṣa-pāna)
तेतुलीं रोपें नाहीं लाविलीं	not as-many-plants (rōpēm) are planted (lāvilīm)
ऐसी अद्वैतदिवसें पाहली	such-is [the one whose] advaita-day has dawned (pāhalī)
रात्री जया	[the one] whose night [it has dawned into]

Literal translation

English: Otherwise: as-many-leaves as exist on a tree, not as-many-plants are planted — such is the one whose night has been dawned-into by the advaita-day.

मराठी (आधुनिक): किंवा असे म्हणा — एका झाडावर जितकी पाने आहेत तितकी रोपे लावलेली नसतात (एकाच रोपातून अनेक पाने उगवतात); अशा रीतीने अद्वैताच्या दिवसाने ज्याची (अज्ञानाची) रात्र उजाडली आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The vṛkṣānchīm pānēm jētulīm — tētulīm rōpēm nāhīm lāvilīm (as-many-leaves are not as-many-plants planted)	The phenomenal-multiplicity (the many leaves of the world's beings) is rooted in one substrate (one tree's one root-system); the appearance of multiplicity does not multiply the substrate	A vast forest seen from above looks like uncountable individual trees; under the soil, vast root-networks reveal a single connected mycelial and root-substrate (Pando aspen-grove of Utah: 47,000 visible trunks, one organism); the appearance multiplies; the being does not
The advaita-divasēm pāhalī rātrī (the advaita-day having dawned-into the night)	The realization-event: avidyā (the night of duality) is not destroyed but recognized-as-never-having-been-other-than-the-absence-of-vidyā; the day's arrival is the night's dissolution-by-recognition	The therapy-client's moment when she sees that her decades of I am not loved was the absence of one specific cognitive-act (turning toward herself with kindness), not a real being-state; the night does not have to be killed; the day's arrival reveals the night was always absence-of-day

Metaphor-family: vrksha-pana-tree-and-leaves-many-leaves-one-tree + advaita-divasem-pahali-ratri-the-night-dawned-by-the-advaita-day. The advaita-day-dawning image is one of the corpus's most distinctive realization-event metaphors and is precise in its Vedāntic mechanics: avidyā is not killed but transformed-by-illumination.

Nāth-yogic layer

Referent: advaita-divasēm pāhalī rātrī jayā — whose night has been dawned-into by the advaita-day. The realization-event named as day-arriving, not as night-being-killed. Confidence: high. Note: Overt advaita-Vedāntic technical-content delivered via a precise Marathi sahaja-metaphor. The vidyā-udaya / avidyā-naśa dynamics (the realization-event as day-arriving rather than night-being-destroyed) is core advaita-Vedāntic + Nāth-Sahajiyā doctrine. One of the corpus's most-quotable single Marathi-images for the realization-event.

Cross-references

Internal: 6.399 (developed-further — closes the three-image substrate-iteration and pivots to the realization-event-naming); 4.94 (parallel-image — adhyāya-4's jñāna-agni-dahati-karmāṇi fire-image is here paralleled with the day-image; the jñāna-as-fire / jñāna-as-day cross-chapter image-evolution).
Tukaram parallel: Tukaram 2917 (thematic-parallel-on-realization-as-naming-the-already-non-separation — the no-bheda-sahaja-vinōda doctrine renders the same realization-as-recognition-not-creation event in bhakti-key).
Source citation: BG-6.31 (direct-paraphrase — ekatvam āsthitaḥ operationalized as advaita-divasēm pāhalī); BG-5.16 (echo — jñānena tu tad ajñānam nāśitam ātmanaḥ — āditya-vat jñānam prakāśayati tat param — the foundational jñāna-as-sun image from the immediately-preceding chapter); Bṛhadāraṇyaka Upaniṣad 4.4.16 (echo — vidyayā tad ārohanti — vidyā-ascent / vidyā-as-day-arrival image-cluster).

Modern application

The reader who finally understands a difficult book on the third reading. The first two readings the book was dark — sentences passed without registering, paragraphs felt unconnected. On the third reading suddenly the day dawns: the book is not different; the night has been dawned-into. The recognition was not produced by anything in the page; it was produced by the right-conditions-having-finally-aligned in the reader. The advaita-divasēm pāhalī rātrī is precise: the night did not have to be killed; the day's conditions arrived.
The long-grieving widow's morning after eighteen months. The night of her grief does not end with a decision. One morning she wakes and the day is already arrived; the grief is recognized as having been the absence of a particular capacity (to hold both love and loss simultaneously), and that capacity has been quietly arriving over eighteen months of practice. The day was not held off by her grief; the day was the grief's-own-resolution-by-illumination.
The recovered addict on year five. The first four years were the dark-period of effort against craving. Year five the day has dawned and the craving is recognized not as an enemy-defeated but as a cognitive-event-with-no-substance whose being-other-than-the-day's-absence was always illusion. The night was not killed; the day arrived.

Sādhanā

This morning, before any other activity, identify one night you are currently in (a confusion, a stuck-place, a relationship-difficulty). Do not try to solve it. Sit with it for three minutes and ask: what would it look like for the day to dawn into this night? Not what would solve it, but what condition would naturally render it absent? You are practicing the advaita-divasēm pāhalī cognitive-mode in microcosm.

Arc

Closes the triple-substrate-image sequence and names the realization-event in the cluster's most distinctive single metaphor. 6.401 will pivot from the ekatvam āsthitaḥ unfolding to the bhajati operationalization — the cluster's decisive bhakti-pivot.

Ovi 6.401

Original (Marathi): तो पंचात्मकीं सांपडे । तरी मग सांग पां कैसेनि अडे ? । जो प्रतीतीचेनि पाडें । मजसीं तुके ॥४०१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तो पंचात्मकीं सांपडे	if he is-caught (sāmpaḍē) in the pañcātmaka (the five-element body / existence)
तरी मग सांग पां कैसेनि अडे ?	tell-then, by-what-means is-he hindered (aḍē)?
जो प्रतीतीचेनि पाडें	he who, by-the-measure (pāḍēm) of-realization (pratīti)
मजसीं तुके	weighs-up (tukē) to Me (majsīm)

Literal translation

English: If he is caught in the five-element body — tell-then, by what means is he hindered? — he who, by the measure of [his] realization, weighs-up to Me.

मराठी (आधुनिक): जरी तो पंचात्मक (पंच महाभूतांच्या) देहात अडकलेला असला, तरी सांग बरे, त्याला कशाने अडवता येईल? — कारण आपल्या प्रतीतीच्या (अनुभवाच्या) मापाने तो माझ्या बरोबरीचा झाला आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The pañcātmaka (five-element body / existence) in which the realized yogi is sāmpaḍē (caught)	The phenomenal embodied-condition: the body of earth + water + fire + air + space; the samsāra-bound existence	The career professional in the middle of demanding work, with bills and obligations and a body that needs sleep and food — the conditions-of-embodiment are all present
The kaisēni aḍē (by what means is he hindered) rhetorical question	The realized-state's non-bondage-by-conditions: the pañcātmaka is present, but it does not hinder the yogi's dwelling-in-Me; the realization is condition-independent	The senior practitioner who continues their meditative-quality in the airport security-line, in the difficult-meeting, in the moment of pain — the conditions are not benign, but they do not hinder
The pratītīchēni pāḍēm majsīm tukē (by the measure-of-realization, weighs-up to Me)	The bhajati of BG-6.31 operationalized: bhakti is not external-act-of-worship but the realized-state's natural non-different-weight-with-Kṛṣṇa — the yogi's pratīti weighs-equal-to Kṛṣṇa's being	Two precision-instruments calibrated to each other: not one serving the other but one matching the other in measure; the bhakta is measure-of-realization equal-to Kṛṣṇa's measure-of-being; bhakti is the non-different-co-being, not the asymmetric-supplication

Metaphor-family: panchatmaka-the-five-element-body-the-yogi-cannot-be-caught-by-the-panchatmaka + majsim-tuke-the-yogi-weighs-up-to-me. The majsīm tukē image is the cluster's most theologically-load-bearing single phrase — Jñāneśvar's distinctive Vārkari-bhakti-yoga reading of bhajati as non-different-weighing. The image anticipates Tukārām's samarasa doctrine by 350 years.

Nāth-yogic layer

Referent: pañcātmakīm sāmpaḍē — kaisēni aḍē — pratītīchēni pāḍēm majsīm tukē — the pañcātmaka does-not-hinder the yogi whose realization-measure equals Kṛṣṇa's. Confidence: high. Note: Overt sāmkhya-yoga technical-vocabulary (pañcātmaka = the five mahā-bhūtas of Sāmkhya-kārikā 22). Overt operationalization of BG-6.31's bhajati verb as pratīti-weighing-up. The pāḍa (measure) trope continues from cluster 0238's 6.396 ēkavankīchā pāḍu jaisā (lamp-and-light same-measure) — the chapter's signature pāḍa-trope reaches its bhakti-pivot here.

Cross-references

Internal: 6.396 (developed-further — cluster 0238's pāḍa-trope is here operationalized as the bhajati-content); 6.367 (developed-further — cluster 0231's samarasēm virōni jāya is the same non-difference here reframed as bhakti-co-being); 7.7 (foreshadows — BG-7.7's mayi sarvam idam protam is the adhyāya-7 full-statement of the bhajati-as-non-different-being here named in seed-form).
Tukaram parallel: Tukaram 2474 (thematic-parallel-on-bhakti-as-non-different-weighing-up — the salt-water + camphor-flame + one-flame samarasa abhang renders the same bhakti-as-non-different-being doctrine in pure bhakti-vocabulary; the Tukaram-2474 / Jñāneśvar-6.401 parallel is one of the strongest cross-corpus articulations of bhakti-yoga non-different-being).
Source citation: BG-6.31 (direct-paraphrase — bhajati operationalized as pratīti-pāḍēm majsīm tukē); BG-6.31 again (direct-paraphrase — sarvathā vartamānaḥ api anticipated in pañcātmakīm sāmpaḍē tarī); Sāmkhya-kārikā 22 (echo — pañca-mahā-bhūta enumeration).

Modern application

The pediatric surgeon in the middle of a difficult fourteen-hour operation. The pañcātmaka is fully present — exhaustion, the smell of cauterization, the weight of the family waiting outside, the body's demands for water and sleep. But the surgeon's pratīti-pāḍa — the measure-of-realization built across two decades of practice — does not hinder. She is in-the-conditions and she is not-hindered-by the conditions; her work is the work of non-different-action-with her training. This is bhajati operationally: not external-prayer but the work-itself-as-the-measure-of-realization.
The long-married couple's small misunderstanding that does not escalate. The pañcātmaka is fully present — the tired-end-of-day, the unfinished chores, the slightly-irritable tone. The misunderstanding appears; but the couple's twenty-year pratīti-pāḍa of each other's measure means the misunderstanding does not become a conflict. The conditions are present; the hindrance is absent. The majsīm tukē is operational: each partner's realization-of-the-other matches the other's measure, and the day proceeds.
The recovering grief-bearer who can now hear another person's grief without collapsing. Two years ago her own grief was fresh; she could not be present to others' grief without sinking into her own. Today she sits with a friend's loss and is fully present and not-displaced. The pañcātmaka is fully present — the friend's sobbing, her own body's tension, the room's heaviness; but her pratīti-pāḍa has reached the measure where being-with does not become being-overwhelmed.

Sādhanā

In one moment today when conditions are difficult (a hard meeting, a fatigued body, an irritation), pause for ten seconds and ask: am I in this condition, or am I being hindered by this condition? The distinction is precise. The pañcātmakīm sāmpaḍē tarī kaisēni aḍē is the moment-by-moment recognition that being-in-a-condition is not being-hindered-by-it.

Arc

The cluster's decisive bhakti-pivot: bhajati is operationalized as pratīti-weighing-up-to-Me. 6.402 will deepen this with the radical claim that the yogi who anubhava-grasps Kṛṣṇa's vyāpakatva himself becomes vyāpaka by-nature.

Ovi 6.402

Original (Marathi): माझें व्यापकपण आघवें । गवसलें तयाचेनि अनुभवें । तरी न म्हणतां स्वभावें । व्यापकु जाहला ॥४०२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
माझें व्यापकपण आघवें	My pervasion-property (vyāpaka-paṇa) in-its-entirety (āghavēm)
गवसलें तयाचेनि अनुभवें	has-been-grasped (gavasalēm) by-his (tayā-) anubhava (experiential-realization)
तरी न म्हणतां स्वभावें	therefore, without-being-named-such (na mhaṇatām), by-nature (svabhāvēm)
व्यापकु जाहला	[he] has-become pervasive (vyāpaka jāhalā)

Literal translation

English: My pervasion-property entirely has-been-grasped by his experiential-realization; therefore, without-being-named-such, [he] has-become pervasive by-his-very-nature.

मराठी (आधुनिक): माझे व्यापकत्व (सर्वव्यापीपणा) त्याच्या अनुभवात (अनुभवरूप ज्ञानात) पूर्णपणे गवसले आहे (सामावले आहे); म्हणून तो स्वतः व्यापक आहे असे न म्हणतादेखील स्वभावतःच व्यापक झाला आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The mājhēm vyāpaka-paṇa āghavēm (My pervasion-property in-its-entirety)	The ṣaḍ-guṇa-aiśvarya (six lordly-attributes) of bhagavān — vyāpakatva (all-pervadingness) is one expression of aiśvarya (Viṣṇu-Purāṇa 6.5.74, named at cluster 0211 / 6.37)	The total architectural-vision of a great composer or master-physicist — Bach's grasp of counterpoint, Einstein's grasp of geometric-physics — the property-of-totally-pervading a subject-matter
The gavasalēm tayāchēni anubhavēm (has-been-grasped by-his-anubhava)	The Nāth-tantric doctrine of anubhava-as-transformative-cognition: the realization-event is not information-acquisition but being-transformed-by-encompassing-the-content	The senior practitioner who does not know their field but is their field; the grasping has reached the depth where the grasper becomes the grasped
The na mhaṇatām svabhāvēm vyāpaku jāhalā (without-being-named-such, by-nature has-become pervasive)	The non-claim-mediated-realization doctrine: the yogi does not have to assert his vyāpakatva; he simply is it; the property is shared by-nature, not by-rhetorical-self-attribution	The truly secure leader who never says I am the authority here because she is so manifestly the authority that the claim would be redundant; the property is present without-being-named

Metaphor-family: vyapakapana-the-pervasion-of-the-paramatma-the-yogi-becomes-vyapaka-by-experiential-grasp. The radical theological claim — the yogi who anubhava-grasps the Lord's vyāpakatva himself becomes vyāpaka by-nature — is one of the corpus's most-load-bearing bhakti-pivot statements; it operationalizes BG-6.31's mayi vartate (dwells-in-Me) as vyāpakatva-shared-by-anubhava-grasp.

Nāth-yogic layer

Referent: vyāpaka-paṇa gavasalēm + svabhāvēm vyāpaku jāhalā — the yogi becomes vyāpaka by experiential grasp, without claim, by his very nature. Confidence: high. Note: Overt ṣaḍ-guṇa-aiśvarya / vyāpakatva technical-vocabulary. Overt anubhava-as-transformative-cognition doctrine — core Nāth-tantric doctrine. The na mhaṇatām svabhāvēm (without-naming, by-nature) is a precise non-claim-mediated-realization technical-formulation.

Cross-references

Internal: 6.401 (developed-further — 6.401's bhajati-as-weighing-up is here deepened as non-difference-by-vyāpaka-property-sharing); 6.37 (developed-further — cluster 0211's Viṣṇu-Purāṇa-6.5.74 ṣaḍ-guṇa-aiśvarya definition of bhagavān is here applied to the yogi's arrived-state — the yogi shares the bhagavān-attribute of vyāpakatva by anubhava).
Tukaram parallel: empty.
Source citation: BG-6.31 (direct-paraphrase — saḥ yogī mayi vartate rendered as vyāpaku jāhalā); Viṣṇu Purāṇa 6.5.74 (echo — aiśvaryasya samagrasya...ṣaṇṇām bhaga itīnganā — the ṣaḍ-guṇa-aiśvarya frame); BG-10.42 (echo — viṣṭabhya aham idam kṛtsnam ekāmśena sthitō jagat — the BG's own vyāpakatva-statement, anticipated here).

Modern application

The master teacher whose presence pervades the classroom without effort. Twenty-year teacher walks into the room and the room settles. She does not announce her authority; she does not raise her voice; she does not enforce silence. The vyāpaka-paṇa is gavasalēm tayāchēni anubhavēm — her experience-of-the-teaching-craft has reached the depth where her presence pervades by nature. The room knows. She does not have to say.
The trusted physician at the bedside. The terminal-stage patient's family is in panic. The senior palliative-care physician arrives and the room calms — not because of anything she has said yet, but because she is manifestly competent and present; the family senses the pervasion of the care. The physician's vyāpaka-paṇa (her years of bedside-presence has reached this depth) is operational by svabhāva; she has not had to claim anything.
The grandparent at the difficult family-gathering. Tense holiday dinner; siblings' old conflicts surfacing. The grandfather sits silently at the head of the table for the first half-hour. By the time he speaks one sentence, the room has settled — not because of his sentence, but because his presence has been non-claimingly pervasive for thirty minutes. The svabhāvēm vyāpaku jāhalā in real time.

Sādhanā

Today, in one room or situation, practice not-claiming one capacity you actually have. If you have authority, do not assert it. If you have expertise, do not name it. Let the capacity itself pervade by-nature for fifteen minutes. Notice what happens when the vyāpaka-paṇa operates without the naming-it-as-such.

Arc

Deepens the bhajati-as-non-different-being of 6.401 with the radical claim that the yogi shares the Lord's vyāpakatva-attribute by anubhava-grasp. 6.403 will close the cluster with the jīvan-mukti embodied-arrival and the signature speech-limit acknowledgment that pivots to BG-7.1.

Ovi 6.403

Original (Marathi): आतां शरीरीं तरी आहे । परी शरीराचा तो नोहे । ऐसें बोलवरी होये । तें करूं ये काई ॥४०३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आतां शरीरीं तरी आहे	now, [he] is in-the-body, yes (śarīrīm tarī āhē)
परी शरीराचा तो नोहे	but he is not [a-being]-of-the-body (śarīrāchā tō nōhē)
ऐसें बोलवरी होये	such-[a-state] reaches-up-to-speech (bōlavarī hōyē)
तें करूं ये काई	what-can-be-done with-it [in-speech]?

Literal translation

English: Now, he is in the body, yes — but he is not of the body. Such a state reaches up-to speech; what can be done with it [in speech]?

मराठी (आधुनिक): आता तो शरीरात तर आहे, पण तो शरीराचा नाही (शरीराशी तादात्म्य नसलेला आहे); असा अवस्था बोलण्यापर्यंत पोहोचतो खरा, पण त्याच्याशी बोलण्याद्वारे काय करता येणार आहे?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The śarīrīm tarī āhē / parī śarīrāchā tō nōhē (in-the-body, yes / but not-of-the-body)	The canonical jīvan-mukti formulation: embodied-liberation; the yogi inhabits the pañcātmaka but is not bound by it; the body acts, the yogi does not act-as-body	The senior monastic who eats and sleeps and walks and uses the body's mechanisms but whose identity is no longer body-located; the citizen of a country who lives and works there but whose deepest belonging is not nation-defined
The aisēm bōlavarī hōyē — tēm karūm yē kāī (such-a-state reaches-up-to-speech — what-can-be-done-with-it-in-speech?)	The speech-limit doctrine: speech can point at the realized-state but cannot deliver it; words reach the edge of the territory; the territory itself is anubhava-accessible only	The map-and-territory distinction: the most-detailed map reaches up-to but does not constitute the territory; the speech-of-the-realized-state names-up-to but does not transmit the state; transmission requires another mode

Metaphor-family: sharira-mein-aahe-pari-shariraachaa-nohe-in-the-body-but-not-of-the-body + bolavari-hoye-tem-karu-ye-kai-what-can-words-do-with-this. The bōlavarī hōyē speech-limit trope is one of Jñāneśvar's signature formulas (paralleling adhyāya-1 bola-bhāgāchēni, adhyāya-11 naka-naka pāhuṇē); here it is used at the cluster's structural-closure to pivot into BG-7.1's bhakti-yoga opening.

Nāth-yogic layer

Referent: śarīrīm tarī āhē + śarīrāchā tō nōhē + bōlavarī hōyē — karūm yē kāī — the jīvan-mukti embodied-non-bondage + the speech-limit acknowledgment that pivots to anubhava. Confidence: high. Note: Overt jīvan-mukti technical-content (advaita-Vedāntic + Nāth-Sahajiyā). Overt apophatic-closure rhetoric. The bōlavarī hōyē — karūm yē kāī is signature Jñāneśvar speech-limit trope, used here to mark the structural-pivot to chapter-7.

Cross-references

Internal: 6.402 (developed-further — 6.402's non-claim-arrival is here brought to its speech-limit-acknowledgment); 6.367 (developed-further — cluster 0231's samarasēm virōni jāya samādhi-dissolution is here reframed as jīvan-mukti embodied-non-bondage); 6.36 (parallel-image — cluster 0211 preamble's bolavari-pohale-jaisi speech-limit trope is here used at the cluster's structural-closure-pivot); 7.1 (foreshadows — BG-7.1's yathā jñāsyasi tac chṛṇu bhakti-yoga opening is precisely the move the speech-limit acknowledgment of 6.403 prepares).
Tukaram parallel: Tukaram 2925 (thematic-parallel-on-the-realized-state-as-beyond-naming — no-rūpa-no-nāma-no-place-to-hold in bhakti-key parallels Jñāneśvar's bōlavarī hōyē — karūm yē kāī in dhyāna-yoga-key); Tukaram 2917 (thematic-parallel-on-the-jivan-mukta-non-differently-acting — no-bheda-sahaja-vinōda; you-speak-with-my-mouth renders the bhakta's jīvan-mukta non-different acting in the same way as Jñāneśvar's śarīrīm tarī āhē parī śarīrāchā tō nōhē).
Source citation: BG-6.31 (direct-paraphrase — sarvathā vartamānaḥ api saḥ yogī mayi vartate rendered as śarīrīm tarī āhē / parī śarīrāchā tō nōhē); BG-5.7 (echo — kurvann api na lipyate — acting-not-defiled karma-yoga formulation, here applied to dhyāna-yoga's fruit); BG-7.1 (foreshadow — yathā jñāsyasi tac chṛṇu — bhakti-yoga opening of adhyāya-7 that the speech-limit acknowledgment of 6.403 structurally prepares).

Modern application

The doctor's twenty-year-veteran walking out of the hospital on the day she retires. She is in-the-body (the body has just finished thirty-seven thousand hours of clinical work), but she is not-of-the-body — her identity has never been the-doctor; the doctor was an instrument the body could host. The conditions are present; the identification is not. The colleagues at her farewell speech ask her to describe what makes her so present; she shakes her head — aisēm bōlavarī hōyē — karūm yē kāī. Speech reaches-up-to but cannot deliver.
The grandparent watching the grandchild's first day of school. She is fully present in the moment (in-the-body); she is not displaced-into the moment as if it were happening to her (not-of-the-body). The grandchild's tears are real; her own composure is also real; both at once. The teacher asks her how do you do this — and the grandmother knows that any answer is up-to-speech; the doing-it is anubhava-territory.
The senior negotiator at the difficult settlement-conference. The conditions are present (the parties' anger, the lawyers' aggressive postures, the stakes); the negotiator is fully present in all of it — in-the-body. But she is not-of-the-body of the conflict; she is not displaced into the anger or the posture. The speech-limit is operational: she cannot teach what she does, but she can do it, and the doing produces the settlement.

Sādhanā

Tonight, before sleep, name one situation today in which you were in-the-body-of-the-situation but not-of-the-body-of-the-situation. Do not write more than two sentences. The point is to notice the doubling — fully-present + not-displaced — and to recognize, by direct-noting, that the bōlavarī hōyē — karūm yē kāī speech-limit is real: the state is namable, the doing of it is not transmissible by speech. The next move belongs to your own anubhava.

Arc

Closes the cluster: the jīvan-mukti embodied-non-bondage is named; the speech-limit is acknowledged; the cluster structurally pivots into BG-7.1's yathā jñāsyasi tac chṛṇu (how-you-shall-know-Me, hear-that) bhakti-yoga opening. The dhyāna-yoga's discourse has reached its limit; what-cannot-be-done-by-speech belongs to the Lord's loving self-disclosure of adhyāya-7. Cluster 0240 (BG-6.32) will extend the realized non-difference into ethical-perception — the ātmaupamya (self-as-measure) sama-darśana of sukha-and-duḥkha; cluster 0241 (BG-6.33-34) will mark the Arjuna-objection-pivot that closes adhyāya-6's instructional-block.

Cluster summary

Core teaching. BG-6.31 is the Me-centric pivot-śloka of adhyāya-6 and the chapter's first explicit foreshadowing of the bhakti-turn that adhyāya-7 will inaugurate in full. The sama-darśana of BG-6.29 → the Me-darśana of BG-6.30 → the bhajati / mayi vartate of BG-6.31 is the chapter's bhakti-pivot three-step. Jñāneśvar unfolds the Sanskrit across six ovis in four moves: (a) 6.398-6.400 — a triple substrate-image iteration (paṭa-tantu / sōnēm-svarūpa / vṛkṣa-pāna) illustrating ekatvam āsthitaḥ, closing with the canonical Marathi realization-event metaphor अद्वैतदिवसें पाहली रात्री जया (whose night has been dawned-into by the advaita-day — 6.400); (b) 6.401 — the bhajati verb operationalized as प्रतीतीचेनि पाडें मजसीं तुके (by-the-measure-of-realization, the yogi weighs-up to Me); the pañcātmaka does-not-hinder the realized yogi — the cluster's decisive bhakti-pivot; (c) 6.402 — the radical claim that the yogi who anubhava-grasps Kṛṣṇa's vyāpakatva (one of the ṣaḍ-guṇa-aiśvarya named at 6.37) himself becomes vyāpaka by-nature, without-claim; (d) 6.403 — the jīvan-mukti closure: शरीरीं तरी आहे । परी शरीराचा तो नोहे (in-the-body, yes — but not-of-the-body), with the signature speech-limit acknowledgment ऐसें बोलवरी होये । तें करूं ये काई that structurally pivots into BG-7.1's bhakti-yoga opening.

Theme tags. bg-6.31-me-centric-pivot-sloka • first-bhakti-turn-foreshadowing-of-adhyaya-7 • ekatvam-asthitah-established-in-oneness • aikyachiye-dithi-the-gaze-of-oneness • triple-substrate-image-pata-tantu-sonem-svarupa-vrksha-pana • advaita-divasem-pahali-ratri-jaya-the-realization-event-as-day-dawning • bhajati-as-pratiti-padem-majsim-tuke-weighing-up • sarvatha-vartamano-api-pancatmaka-doesn-t-hinder • yogi-becomes-vyapaka-by-anubhava-grasp-na-mhanatam-svabhavem • jivan-mukti-sharirim-tari-aahe-pari-shariracha-toh-nohe • bolavari-hoye-tem-karu-ye-kai-speech-limit-closure • cluster-pivots-into-bg-7.1-bhakti-yoga-self-disclosure • dhyana-yoga-progression-position-7-samadhi-me-centric-extension.

Contains extended metaphor. True — the cluster's metaphor-architecture is one of its most distinctive features: the triple substrate-image iteration (6.398-6.400) closing with the advaita-day-dawning image; the bhajati-as-weighing-up image at 6.401; the vyāpakatva-by-anubhava-grasp image at 6.402; the in-the-body / not-of-the-body + speech-limit image-pair at 6.403.

Chapter arc position. Cluster 0239 sits at the Me-centric bhakti-turn of adhyāya-6's fruit-block, immediately following cluster 0238's (BG-6.29-30) sama-darśana → Me-darśana sequence. The chapter's bhakti-pivot block is 0238 → 0239 → 0240: sama-darśana + Me-centric turn (0238) → bhajati-pivot (0239) → ātmaupamya-ethical-extension (0240). Cluster 0239 carries the first explicit bhajati verb of the chapter's fruit-block; it is the seed of BG-6.47's bhakti-supremacy declaration and the structural-bridge to adhyāya-7's full bhakti-yoga.

Connects to next śloka. Cluster 0240 (BG-6.32 — आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन) will name the ātmaupamya (self-as-measure) sama-darśana — the yogi who sees, by-the-measure-of-his-own-self, sukha-or-duḥkha-equally everywhere — as the paramo yogī (supreme yogi). Cluster 0239's bhajati / mayi vartate claim establishes the non-different-being of the yogi-Kṛṣṇa relation; cluster 0240's ātmaupamya extends this non-difference into the yogi's ethical-perception of others' sukha-duḥkha. The bhakti-pivot of 0239 is the metaphysical-ground for the ethical-extension of 0240.