Cluster 0246 — BG-6.41

BG-6.41

Sanskrit: प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥४१॥

Literal English: Having attained the worlds-of-the-meritorious-doers, having dwelt-there for eternal years, the yoga-fallen is reborn in the home of the pure and prosperous ॥41॥.

BG-6.41 is the mechanism-śloka of the yoga-bhraṣṭa-doctrine block — the first concrete statement of what actually happens to the yoga-fallen, following cluster 0245's axiomatic kalyāṇa-kṛt no-durgati refusal-of-destruction. Where BG-6.40 declared no destruction here-or-hereafter, BG-6.41 names the dual-fruit: (a) prāpya puṇya-kṛtām lokān uṣitvā śāśvatīḥ samāḥ — a long-stay in the worlds-of-the-righteous (svarga-loka and its analogues for those whose karma-merit is finite-but-great); (b) śucīnām śrīmatām gehe abhijāyate — rebirth in a household both pure AND prosperous — the rare-conjunction-of-dharmika-puṇya-AND-vibhava-śrīya that delivers the optimal-rebirth-substrate for resumption of the interrupted abhyāsa BG-6.43-44 will then explicitly name (pūrva-abhyāsena tenaiva hriyate hi avaśo'pi saḥ — by his very-pūrva-abhyāsa he is carried-onward, helpless-though-he-be).

Jñāneśvar unfolds the Sanskrit across eight ovis in three moves: (a) 6.441-6.443 (svarga-stay portrait) — the kaivalya-aspirant attains anāyāsē (effortlessly) what Indra-the-śatamakha attains only sāyāsē (by-toil) after 100 yajnas (6.441); the amogha-alaukika bhogas are fully enjoyed yet the mind grows kāṭāḷē — disgusted — even amid celestial pleasures (6.442); the yoga-bhraṣṭa is anutāpī-nitya (always-remorseful) even amid svarga-bhogas, addressing the Lord directly: kām vōḍhavalā bhagavantā? (why did this antarāya befall, O Bhagavanta?) (6.443); (b) 6.444 (transition-rebirth) — pāṭhīm janmēm samsārīm — pari सकळ dharmāchiyā māhērīm — लांबा ugavē āgarīm — vibhava-śrīyēchā (behind [the svarga-stay] he is born-in-samsāra — but in the maternal-home-of-all-dharma — long-unfurling in the garden — [is] the prosperity-of-vibhava-śrī) — Jñāneśvar's distinctive image-doubling: śucīnām → maternal-home, śrīmatām → garden-vine; (c) 6.445-6.448 (the śucīnām śrīmatām household-portrait) — six attributes spread across three ovis: nīti-panthē-cālijē + satya-dhūta-bōlijē + śāstra-dṛṣṭīm-dēkhijē (6.445); veda-as-jāgēśvara + vyavasāya-as-nija-ācāru + sārāsāra-vichāru-as-mantrī (6.446 — the household-as-kingdom extended-metaphor); cintā-as-īśvara-pativratā + gṛha-devatā-as-ādi-ṛddhi (6.447 — the household-as-temple completion); closing with the cluster's axiomatic declarative aisī nija-puṇyāchī jōḍī — vāḍhinnalī sarva-sukhāchī kuḷavāḍī — tiyē janmē tō suravāḍī yōgachyutu (such-is the self-merit-conjunction — the all-sukha-lineage flourishes — in-such-a-birth the yoga-fallen [arrives] comfortably) (6.448).

All eight ovis advance the yoga-bhrashta-doctrine-progression thread at position-2 (svarga-stay-and-rebirth-in-shucinam-shrimataam-household) — the second of the 7-position thread opened by cluster 0245's position-1. Voice throughout is jnaneshvar-teacher: the BG-6.41 śloka is Kṛṣṇa-speech in the Sanskrit, but Jñāneśvar takes-over-the-pedagogical-narration in the aikēm kavatika hēm kaisēm (listen-to-this-marvel — what-it-is-like) imperative at the cluster-opening — narrating the yoga-bhraṣṭa's trajectory in his teacher-voice rather than rendering further first-person Kṛṣṇa-speech. The voice-shift from cluster 0245 (krishna-to-arjuna with explicit tāmva kṛṣṇa mhaṇatī pārthā tag) to cluster 0246 (jnaneshvar-teacher with explicit aikēm kavatika tag) is one of the chapter's most-pronounced voice-shifts; the pedagogical-instinct is honest: the expansive household-portrait of BG-6.41 requires third-person narration; Jñāneśvar honors-the-content by switching-to-teacher-voice.

Ovi 6.441

Original (Marathi): ऐकें कवतिक हें कैसें । जें शतमखा लोक सायासें । तें तो पावे अनायासें । कैवल्यकामु ॥४४१॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
ऐकें कवतिक हें कैसें	listen (aikēm — 2nd-person-imperative addressed to Jñāneśvar's audience), this-marvel (kavatika), what-it-is-like (kaisēm)
जें शतमखा लोक सायासें	the (jēm) loka (world-station) [attained] by the śatamakha (Indra-the-hundred-sacrificer / hundred-yajna-doer) by-toil (sāyāsēm)
तें तो पावे अनायासें	that (tēm) — he (tō, the kaivalya-aspirant) — reaches (pāvē) effortlessly (anāyāsēm)
कैवल्यकामु	the kaivalya-aspirant (kaivalya-kāmu — kaivalya = absolute-liberation; kāmu = desirer/aspirant)

Literal translation

English: Listen — what-a-marvel-this-is — the very loka that Indra-the-hundred-sacrificer attains only by-toil, that the kaivalya-aspirant reaches effortlessly.

मराठी (आधुनिक): ऐका — हे कसले अद्भुत आहे पाहा — ज्या लोकाला (स्वर्गलोकाला) इंद्र-शतमख (शंभर यज्ञ करणारा इंद्र) मोठ्या श्रमाने (सायासाने) मिळवतो — तोच लोक हा कैवल्याची आकांक्षा बाळगणारा (योगभ्रष्ट) अनायासे (विनाश्रम) पावतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The śatamakha (Indra, hundred-yajna-doer) attaining svarga sāyāsē (by-toil — 100 fire-yajnas performed across an eon to-become-Indra)	The karma-yajnika-path: deliberate-merit-accumulation through prescribed-ritual-action across many lives, with svarga-attainment as the deliberate-fruit	The career-investor's deliberate IRA-and-401k contribution across 40 working years to reach the retirement-portfolio; the long-form-investor's deliberate compounding via prescribed-instruments
The kaivalya-kāmu attaining the same loka anāyāsē (effortlessly)	The yoga-aspirant whose primary-aim is kaivalya (absolute-liberation, not svarga); the residual-merit of incomplete-yoga exceeds the completed-merit of the karma-yajnika-path; svarga is the incidental side-yield, not the sought-fruit	The senior-engineer whose primary-aim is the mastery-of-the-craft; the wealth that accumulates is incidental — and yet exceeds the deliberate-wealth-builder's portfolio because the craft-mastery generates options the wealth-builder doesn't have

Metaphor-family: shatamakha-indra-with-śrama-versus-yogi-with-anāyāsa-the-effortless-attainment-of-what-the-hundred-sacrificer-toils-for. The Indra-śatamakha-vs-yoga-bhraṣṭa contrast is the canonical Vedic-Brāhmaṇa intensification of BG-6.41's puṇya-kṛtām lokān — the cluster's opening axiom.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The content is exoteric-soteriological (karma-yajnika svarga-attainment vs yoga-bhraṣṭa svarga-attainment); no cakra / suṣumnā / kuṇḍalinī content is present or implied.

Cross-references

Internal: 6.438 (developed-further — cluster 0245's compact jō dēvām nāhīm claim is here unpacked with explicit naming of the gods as the śatamakha-Indra frame); 6.440 (developed-further — cluster 0245's mōkṣu thevilā asē closing-axiom is here followed by the in-between-mechanism-of-the-svarga-stay).
Tukaram parallel: empty.
Source citation: BG-6.41 (direct-paraphrase — prāpya puṇya-kṛtām lokān rendered with śatamakhā lōka sāyāsēm vs anāyāsēm intensification); BG-9.20 (echo — broader Gītā svarga-attainment by trai-vidyā soma-pāḥ); Śatapatha Brāhmaṇa 5.5.4.27 (echo — the canonical śatamakha = śata-kratu = 100-yajna-Indra Vedic etymology).

Modern application

The marathon-runner whose finish-line was the aim, whose mile-twenty injury still lands her at the finish eventually. She trained for the finish-line (kaivalya); the mile-twenty completion (svarga-loka) is something her competitors trained-for directly, and they reach it by precise-pacing-and-pacing-fuel and pace-charts. She reaches mile-twenty without trying-to-pace-for-it because the finish-line was her aim; mile-twenty is the incidental yield. The yoga-bhraṣṭa's anāyāsē attainment of svarga-loka is precisely this: she didn't train for it, and yet she reaches it more-easily than those who trained-for-it deliberately.
The long-term-meditator's incidental-yields exceed the goal-driven-meditator's deliberate-yields. Twenty-year vipassanā-practitioner aimed for liberation-from-suffering (kaivalya). The peace-and-calm-and-equanimity that her shorter-term-peer aims-for-directly arrive in her almost-as-side-effects of the deeper-aim. She has them anāyāsē — without effort-directed-at-them — because she aimed-deeper.
The writer's residual-craft developed-while-failing exceeds the part-time-writer's-finished-output. Ten years of failed novels. She did not produce the published novel her peer (working part-time-deliberately-for-the-market) did produce. Yet she has craft-residue her peer does-not-have — phrase-instinct, structure-instinct, character-instinct — that the part-time-writer's deliberate-completion did not generate. Her śatamakhā lōka — the published-novel her peer aimed-for-and-got — she reaches in year-eleven, anāyāsē, because the deeper-aim produced the very-faculties the deliberate-aim could-only-mimic.

Sādhanā

Today, name one yield in your life that came to you anāyāsē — that you did-not-aim-for-directly — and trace it back to the deeper-aim that produced it as a side-effect. One sentence is enough. This is the cluster's opening-recognition: deeper-aims produce-the-shallower-aims-as-side-effects; deliberate-aim-at-the-shallower never produces the deeper.

Arc

Opens the cluster: Jñāneśvar's pedagogical-imperative aikēm kavatika signals the voice-shift from Kṛṣṇa-direct-speech (0245) to Jñāneśvar-teacher-narration (0246). The anāyāsē attainment of svarga is the cluster's opening axiom; 6.442 will name what happens during the stay.

Ovi 6.442

Original (Marathi): मग तेथिंचे जे अमोघ । अलौकिक भोग । भोगितांही सांग । कांटाळे मन ॥४४२॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
मग तेथिंचे जे अमोघ	then (mag) — there [in svarga] (tēthichē) — what (jē) [are] amogha (unfailing, never-empty, of-perfect-yield)
अलौकिक भोग	other-worldly (alaukika — beyond-the-laukika / not-of-this-world) pleasures (bhōga)
भोगितांही सांग	even-while-enjoying [them] (bhōgitām-hī) fully (sānga — completely, in full)
कांटाळे मन	the mind (mana) grows-bored / grows-disgusted (kāṭāḷē)

Literal translation

English: Then — even while fully enjoying the amogha (unfailing) and alaukika (other-worldly) pleasures of that place — the mind grows disgusted.

मराठी (आधुनिक): आणि तेथे (स्वर्गलोकात) जे अमोघ (कधीही न चुकणारे) आणि अलौकिक (या लोकीचे नसलेले, दिव्य) भोग आहेत — ते पूर्णपणे भोगत असतानाही — त्या योगभ्रष्टाचे मन कांटाळते (वैतागते, उद्विग्न होते).

Metaphor-unfold

No extended metaphor in this ovi. The amogha-alaukika-bhōga vs kāṭāḷē-mana is a doctrinal-paradox-statement, not an image-iteration. The image-vocabulary is figural (the mind that-grows-tired-of-its-own-pleasures) but is not unfolded into a substrate-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The content is doctrinal-affective (bhoga-saturation-induces-vairāgya); no cakra / suṣumnā / kuṇḍalinī content is present.

Cross-references

Internal: 6.441 (developed-further — 6.441 named the anāyāsē-attainment; 6.442 develops what-happens-during-the-stay: the bhogas are fully delivered yet the mind grows-disgusted); 6.402 (parallel-image — the prior-abhyāsa-as-autonomous-transformative-current operates across the dhyāna-yoga and yoga-bhraṣṭa-doctrine blocks; the anubhava-grasp of 6.402 is structurally similar to the kāṭāḷē-mana spontaneous-vairāgya of 6.442).
Tukaram parallel: empty.
Source citation: BG-6.41 (direct-paraphrase — uṣitvā śāśvatīḥ samāḥ operationalized as bhōgitām-hī sānga kāṭāḷē mana); BG-2.69 (echo — inverted-discrimination of the sage applied to celestial-bhogas).

Modern application

The senior-practitioner's meditation-retreats no-longer-deliver-pleasure-the-way-they-once-did — and the recognition this is progress-not-regression. A 20-year-practitioner returns from a 10-day-retreat and notices: the bliss-states arose, but I observed them rather than enjoyed them. The naive-reading: I've lost the magic. The 6.442-reading: the bhogas are still amogha; my mind has grown-past-bhoga-as-the-aim. The senior-practitioner's kāṭāḷē-mana mid-retreat is the precise marker of vairāgya-completion-during-pleasure.
The recovered-addict's experience that the addictive-substance no-longer-tastes the same. The substance hasn't changed; the cognitive-mode has. The very-same chemical that-once-delivered-craving-fulfillment now-delivers-noise-without-music. The kāṭāḷē-mana is not loss-of-pleasure-capacity; it is the prior-vairāgya-momentum registering its effect.
The spiritually-mature person's worldly-prestige no-longer-satisfying as it once did. The same award, the same promotion, the same applause that once-felt-like-arrival now-feels-like-noise. The achievement has not changed; the receiver has changed. The amogha-alaukika bhōga bhōgitām-hī sānga kāṭāḷē mana names this exactly: even fully-delivered-prestige fails-to-deliver-satisfaction to the mind that-has-grown-past-it.

Sādhanā

Today, name one category of pleasure that once-delivered-fully-and-no-longer-does. (Be honest: this is not a complaint; it is a marker.) Then ask: what does this kāṭāḷē-mana register-and-signal in me? The honest answer is the cluster's pedagogical point.

Arc

Names what-happens-during the svarga-stay (bhogas fully-enjoyed yet mind grows-disgusted). 6.443 will deepen this from disgust to anutāpī-nitya (always-remorseful) and frame it as the yoga-bhraṣṭa's question-to-the-Lord.

Ovi 6.443

Original (Marathi): हा अंतरायो अवचितां । कां वोढवला भगवंता ? । ऐसा दिविभोग भोगितां । अनुतापी नित्य ॥४४३॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
हा अंतरायो अवचितां	this (hā) obstruction / interruption (antarāyō — antar-āya = inward-coming, hindrance) suddenly (avachitām)
कां वोढवला भगवंता ?	why (kām) did-[it]-befall (vōḍhavalā) — O Bhagavanta?
ऐसा दिविभोग भोगितां	such (aisā) celestial-pleasure (divi-bhōga — divi = in-heaven; bhōga = enjoyment) being-enjoyed (bhōgitām)
अनुतापी नित्य	[he is] continuously (nitya) anutāpī (remorseful / burning-after, anu-tāpa = following-burning)

Literal translation

English: Why did this obstruction suddenly befall, O Bhagavanta? — even while enjoying such celestial-pleasure, [he is] continuously remorseful.

मराठी (आधुनिक): हा अंतराय (योग-मार्गातील व्यत्यय) अचानक माझ्यावर का आला, हे भगवंत? — असे विचारत — असे दिव्य भोग (स्वर्गलोकातील दिव्य सुखे) भोगत असतानाही — तो योगभ्रष्ट सतत अनुतापी (परिताप करणारा, मनात जळणारा) असतो.

Metaphor-unfold

No extended metaphor in this ovi. The antarāyō avachitām vōḍhavalā (obstruction-suddenly-befell) is figural-vocabulary (path-with-a-sudden-obstacle), but is not unfolded into a substrate-image. The ovi's pedagogical-weight is in the direct-address-to-bhagavanta (the yoga-bhraṣṭa's mid-svarga question-to-the-Lord) and the anutāpī-nitya declarative — not in image-iteration.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The anutāpa (continuous-remorse) is affective-doctrinal-content; while it could be read as a tāpa-purification-of-citta (a faintly-tāntric heat-frame), the ovi's register is doctrinal-affective-soteriological, not tāntric-anatomical. Discipline observed: no fabricated Nāth-yogic referent.

Cross-references

Internal: 6.442 (developed-further — 6.442's kāṭāḷē-mana is here deepened to anutāpī-nitya and framed as the yoga-bhraṣṭa's question-to-the-Lord); 6.337 (parallel-image — citta's avachita-lapses material; 6.443 names the yoga-bhraṣṭa's retrospective-naming of his avachita slip from-the-other-side of the slip).
Tukaram parallel: Tukaram 1814 (thematic-parallel-on-anutaapa-as-continuous-bhakti-condition — cātaka-bird refusing-river-and-ocean — the longing-cascade-image that names the bhakta's continuous-anutāpa-for-the-Lord even amid abundance; per project memory).
Source citation: BG-6.41 (direct-paraphrase — uṣitvā śāśvatīḥ samāḥ operationalized as aisā divi-bhōga bhōgitām anutāpī nitya); BG-2.59 (echo — rasa-varjam raso 'py asya param dṛṣṭvā nivartate — only param-darśana extinguishes rasa-vāsanā; the yoga-bhraṣṭa's bhogas don't-extinguish-his-anutāpa because the bhogas themselves are the rasa).

Modern application

The spiritual-practitioner's mid-life what-have-I-been-doing? burning-question that arises mid-comfortable-life. Career stable; family stable; spiritual-practice lapsed seven years ago. And mid-walk-in-the-evening the question rises: why-did-I-stop? what-is-the-thing-I-was-meant-to-do? The kām vōḍhavalā bhagavantā? is precisely this mid-comfortable-life burning-question — the anutāpī-nitya condition of the comfortable-life-of-a-bhrāṣṭa.
The recovering-bhakta's continuous-anutāpa-for-the-Lord even amid life-going-well. Bhakti was abandoned in college; career and family were built; life is now successful and stable. And the silent register beneath the stability is anutāpa-for-the-Lord. The bhogas of the successful-life are not-failing; the mind is anutāpī-nitya nonetheless.
The silent-question to the Lord that arises in the night even amid pleasant days. A particular 3-am question: why am I not on the path I knew was mine? The day is fine; the night is not. The anutāpī-nitya is precisely this — not constant-misery, but constant-undercurrent that the daylight-comfort doesn't extinguish.

Sādhanā

Today, ask the one unanswered question you've been carrying to-the-Lord-or-to-yourself for years. Write it as one sentence. The question, not the answer, is the sādhanā. The anutāpī-nitya-question is the very mechanism by which the svarga-stay completes its work; today, name yours.

Arc

Deepens 6.442's kāṭāḷē-mana to anutāpī-nitya and frames the svarga-stay as implicit-bhakti-praśna (question-to-the-Lord). 6.444 will name the answer-by-arrival: the rebirth in the sakaḷa-dharmāchiyā māhērīm (maternal-home-of-all-dharma).

Ovi 6.444

Original (Marathi): पाठीं जन्में संसारीं । परि सकळ धर्माचिया माहेरीं । लांबा उगवे आगरीं । विभवश्रियेचा ॥४४४॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
पाठीं जन्में संसारीं	behind / afterward (pāṭhīm — after the svarga-stay) — [he is] born (janmēm) in samsāra (samsārīm — in-the-cycle-of-becoming)
परि सकळ धर्माचिया माहेरीं	but (pari) — in (māhērīm) the maternal-home (māhēra = a married-woman's-parental-home, the place-of-natural-belonging) of all (sakaḷa) dharma (dharmāchiyā)
लांबा उगवे आगरीं	long-unfurling (lāmbā — extended, sustained) — sprouts / grows (ugavē) — in-the-garden (āgarīm)
विभवश्रियेचा	of vibhava-śrī (vibhava-śrīyēchā — vibhava = abundance / glory; śrī = prosperity / Lakṣmī-glory)

Literal translation

English: Afterward, [he is] born in samsāra — but in the maternal-home of all dharma; the long-unfurling vine of vibhava-śrī sprouts in the garden [of that household].

मराठी (आधुनिक): (स्वर्ग-स्थानाच्या नंतर) पुढे तो संसारात जन्म घेतो — पण सर्व धर्मांच्या माहेरी (माहेरघरीच, धर्माच्या जन्मस्थानी); आणि वैभव-श्रीची (समृद्धी-लक्ष्मीची) लांब वेल अंगणात (बगिच्यात) उगवते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sakaḷa-dharmāchiyā māhērīm (maternal-home-of-all-dharma) — māhēra is specifically a married-woman's-parental-home, the place where-she-naturally-belongs, the place-of-origin-and-rest	The household where dharma is natally-present — not imported, not constructed, not adopted; the household where Veda + smṛti + sādhu-ācāra + ātma-tuṣṭi are already-in-place as the soil into which the yoga-bhraṣṭa is born	The child born into the family where the books-on-the-shelf, the conversation-at-dinner, the rhythm-of-the-week, and the religious-vocabulary were all in-place before her birth — the household where she does-not-have-to-import-anything; the substrate-was-pre-prepared
The vibhava-śrīyēchā lāmbā ugavē āgarīm (vibhava-śrī's long-unfurling sprouting in the garden) — āgara = enclosed-garden; ugavē = sprouting (used for plants); lāmbā = extended / unfurling-far	Prosperity (śrīmat) rendered as a growing-naturally-cultivated-plant-life rather than as accumulated-wealth — the household's prosperity is generative (it grows, it unfurls) rather than static (it sits, it is possessed)	The estate whose acres have been-cultivated-for-three-generations and whose prosperity-is-now-self-renewing — not the new-money-fortune that requires-active-maintenance, but the old-money-or-old-land that flowers-itself-each-spring

Metaphor-family: sakala-dharma-maaherim-vibhava-shriya-lamba-the-maternal-home-of-all-dharma-the-unfurling-vine-of-vibhava-shrīya. The two image-vocabularies (māhēra + āgara-vine) intensify the Sanskrit's śucīnām + śrīmatām by naturalizing both purity and prosperity as organic-pre-existing-features of the household into-which-the-yoga-bhraṣṭa is born.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The household-portrait register is exoteric-soteriological; the māhēra-and-āgara imagery is domestic-aesthetic. No cakra / suṣumnā / kuṇḍalinī content.

Cross-references

Internal: 6.443 (developed-further — 6.443's anutāpī-nitya question-to-the-Lord is answered by the rebirth-substrate of 6.444 — the māhēra-of-all-dharma); 6.441 (parallel-image — anāyāsē-attainment-of-svarga in 6.441 + naturally-flowering-vibhava in 6.444 both name the effortlessness aesthetic of the yoga-bhraṣṭa's incidental yields).
Tukaram parallel: empty.
Source citation: BG-6.41 (direct-paraphrase — śucīnām śrīmatām gehe abhijāyate rendered with image-doubling); Manu Smṛti 2.6 (echo — canonical dharma-pramāṇa block: Veda + smṛti + sādhu-ācāra + ātma-tuṣṭi as the four-roots-of-dharma that constitute the maternal-home).

Modern application

Recognition that one's family-of-origin (or chosen-family) was the substrate into-which one's spiritual-life was born — the māhēra-of-all-dharma reading of one's actual lineage. Some readers have this household; some do not. The honest reading: if I have a household-of-natural-dharma-belonging, name it and honor it as the substrate I-was-born-into. The household is not always biological-family; it can be a teacher-lineage, a religious-community, a chosen-spiritual-family. The 6.444 reading is recognize-your-substrate.
The present-day immigrant's recognition of the religious-substrate of the receiving-family or community. Many adult-immigrants discover that the receiving-host-family (the local-church, the local-mosque, the local-vihāra, the local-temple) functions as a māhēra-of-all-dharma substitute when the natal-home is geographically-distant. The 6.444 image is precisely the household that receives-as-natal — the place where dharma-is-already-in-place.
The convert's recognition of the household-substrate that-precedes-the-conversion-decision. The decision-to-convert is rarely a-cold-cognitive-act; it is usually a-recognition-of-an-already-felt-natal-belonging. The 6.444 māhēra image dignifies this: the convert recognizes-that-she-was-always-going-to-be-here; the conversion is the naming of a natal-belonging-that-preceded-the-decision.

Sādhanā

Today, name your one māhēra-of-dharma — the one household, community, or lineage that functions as your natal place of dharma-belonging. If you have one, write a one-line gratitude for its pre-existence; if you do not have one, name what would constitute one for you. The naming itself is the work.

Arc

The cluster's structural-pivot from svarga-stay-portrait (6.441-6.443) to rebirth-portrait (6.444-6.448). 6.445-6.447 will unpack what makes this household the maternal-home-of-all-dharma — six attributes spread across three ovis.

Ovi 6.445

Original (Marathi): जयातें नीतिपंथें चालिजे । सत्यधूत बोलिजे । देखावें तें देखिजे । शास्त्रदृष्टीं ॥४४५॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
जयातें नीतिपंथें चालिजे	in-which-[household] (jayātēm) the niti-path (nīti-panthē — the path-of-niti / dharmic-ethics) is-walked (cālijē — impersonal-passive)
सत्यधूत बोलिजे	truth-purified [speech] (satya-dhūta — dhūta = washed-clean / purified-by-shaking) is-spoken (bōlijē — impersonal-passive)
देखावें तें देखिजे	what-is-to-be-seen (dēkhāvē tēm) is-seen (dēkhijē — impersonal-passive)
शास्त्रदृष्टीं	with-the-śāstra-gaze (śāstra-dṛṣṭīm — dṛṣṭi = view/gaze, śāstra = scripture-as-pramāṇa)

Literal translation

English: A [household] in which the niti-path is walked; truth-purified speech is spoken; what-is-to-be-seen is seen with the śāstra-gaze.

मराठी (आधुनिक): ज्या [घरात / कुळात] नीति-मार्गाने चालले जाते; सत्य-धूत (शुद्ध केलेले, खरे) बोलले जाते; आणि जे पाहावयाचे ते शास्त्र-दृष्टीने (शास्त्र-प्रमाणाच्या दृष्टीने) पाहिले जाते.

Metaphor-unfold

No extended metaphor in this ovi. The three attributes (nīti-cālijē, satya-bōlijē, śāstra-dṛṣṭīm-dēkhijē) are doctrinal-pramāṇa-attribute-enumeration — not iterated image-content. The cālijē / bōlijē / dēkhijē impersonal-passive triad is the cluster's distinctive grammatical-pattern naming the household-as-active-discipline rather than household-as-static-status.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The attributes are exoteric-dharma-pramāṇa-content (smṛti-sadācāra register).

Cross-references

Internal: 6.444 (developed-further — 6.444 named the māhēra-of-all-dharma abstractly; 6.445 begins-the-concrete-unpacking).
Tukaram parallel: empty.
Source citation: BG-6.41 (direct-paraphrase — śucīnām operationalized as three active-disciplines); Manu Smṛti 4.138 (echo — canonical satya-vacana-pramāṇa: satyam brūyāt priyam brūyāt); Yājñavalkya Smṛti 1.122 (echo — sadācāra-pramāṇa block enumerating householder's daily nīti-aligned acts).

Modern application

The recognition that the family-disciplines of action-speech-perception preceded any-formal-spiritual-decision. Long before the adult-decision to-meditate or to-take-up-bhakti, the household's habits of how-one-walks-the-day, how-one-tells-the-truth, and how-one-perceives-the-world were already-in-place. The 6.445-reading: recognize these three disciplines as the pre-spiritual substrate of your present spiritual-life. The walking-speaking-seeing of the household preceded the formal-sādhanā.
The household-norms of how-honesty-was-practiced as the substrate of one's adult-truth-telling. Some readers grew-up in households where lying-to-protect-the-self was the norm; others in households where truth-telling-at-cost was the norm. The 6.445 satya-dhūta-bōlijē names the second-kind precisely: the household where speech is truth-purified — where truth is the default-and-the-discipline.
The śāstra-dṛṣṭi (seeing-with-shastra-eyes) as a household-inheritance not an adult-acquisition. Some households read-aloud — religious-texts, philosophical-texts, classical-literature — as part of daily-life. The child grows-up seeing-through-text-mediated-eyes before she can-articulate-the-mechanism. The 6.445 reading is recognize-that-pattern — the śāstra-dṛṣṭi is a household-inheritance, not a graduate-school-acquisition.

Sādhanā

Today, identify one discipline of action-speech-or-perception that you inherited-from-your-household-of-origin-or-chosen-substrate. Name it without judgment. The naming is the gratitude.

Arc

Begins the śucīnām-household-portrait unpacking. 6.446 will deepen the three active-disciplines into-their-structural-source: the household-as-kingdom with veda-as-jāgēśvara, vyavasāya-as-nija-ācāru, sārāsāra-vichāru-as-mantrī.

Ovi 6.446

Original (Marathi): वेद तो जागेश्वरु । जया व्यवसाय निजाचारु । सारासार विचारु । मंत्री जया ॥४४६॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
वेद तो जागेश्वरु	the veda (vēda) — that (tō) — [is the] jāgēśvara (presiding-tutelary-deity-of-the-place; jāga = place, īśvara = lord — the place-Lord)
जया व्यवसाय निजाचारु	in-which (jayā) — vyavasāya (sustained-deliberate-undertaking / discipline) [is] nija-ācāru (one's-own-natural-conduct, nija = own/inherent, ācāra = conduct)
सारासार विचारु	sārāsāra-vichāru (sāra-asāra = essence-vs-non-essence; vichāra = discrimination)
मंत्री जया	the mantrī (counsellor / minister) in-which [household] (jayā)

Literal translation

English: The veda is the tutelary-deity-of-that-place; vyavasāya (sustained-discipline) is its own-natural-conduct; sārāsāra-vichāra (essence-from-non-essence discrimination) is its counsellor.

मराठी (आधुनिक): ज्या [कुळात] वेद हाच जागेश्वर (त्या स्थानाचा अधिष्ठाता-देव) आहे; ज्यांचा व्यवसाय (नित्य-कर्म, धंदा) म्हणजेच निज-आचार (स्वाभाविक आचरण) झाला आहे; आणि सारासार-विचार (खर्‍या-खोट्याची, सार-असाराची ओळख) हाच ज्यांचा मंत्री (सल्लागार) आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The jāgēśvara (tutelary-deity-of-the-place) of a kingdom	The veda as the presiding presence of the household — not merely a reference-text, but the consecrating-power that makes the building a place (a jāga)	The constitution of a republic, when it functions not as a legal-text-to-be-consulted but as the consecrating-charter that makes-the-territory-into-a-polity
The vyavasāya (sustained-deliberate-undertaking) as nija-ācāru (one's-own-natural-conduct)	The household's daily-disciplines are not imposed-rules but naturalized-conduct — what the household does, it does naturally, because the discipline has become its second-nature	The seasoned-craftsman whose technical-precision is no-longer-effortful — the discipline is what-he-does-without-deciding-to-do-it
The sārāsāra-vichāru (essence-vs-non-essence-discrimination) as mantrī (counsellor / minister)	The household's deliberative-faculty — the capacity to distinguish essence-from-non-essence in any-given-decision — is embedded in the household as its standing-counsellor; decisions are made-with this faculty as default-input	The senior-advisor whose presence-at-every-meeting is so-naturalized that decisions automatically-pass-through-his-discrimination before they-are-made — the discrimination is structural, not occasional

Metaphor-family: veda-jaageshvara-vyavasaaya-nija-aacharu-saaraasaara-vichaaru-mantrī-the-household-as-kingdom-veda-as-tutelary-deity-vyavasaaya-as-conduct-discrimination-as-minister. The household-as-kingdom extended-metaphor is one of the cluster's most-load-bearing image-architectures — the veda is the kingdom's-presiding-deity, the daily-conduct is the kingdom's-naturalized-action, the discrimination is the kingdom's-counsel.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The household-as-kingdom architecture is exoteric-dharma-civic register; no cakra / suṣumnā / kuṇḍalinī content.

Cross-references

Internal: 6.445 (developed-further — 6.445 named the three active-disciplines [nīti-walking, satya-speech, śāstra-seeing]; 6.446 names their structural-source [veda-jāgēśvara + vyavasāya-ācāra + vichāra-mantrī]); 6.447 (developed-further — 6.447 will complete the portrait with affective-religious attributes).
Tukaram parallel: empty.
Source citation: BG-6.41 (direct-paraphrase — śucīnām gehe unpacked as household-as-kingdom); BG-16.24 (echo — tasmāc chāstram pramāṇam te kāryākārya-vyavasthitau — śāstra-as-pramāṇa); Manu Smṛti 2.11 (echo — veda-pramāṇa frame).

Modern application

The household's intellectual-civic-structure as the silent-presence under one's adult-conduct. Long-after-leaving the parental-house, the adult discovers that her decision-making-default has the household's structure embedded-in-it. The veda-jāgēśvara of her childhood-home is now a structural-presence in her cognition: she consults-it without naming-it. The 6.446-reading: recognize the structural-presence.
The family-rhythm-of-deliberation as the soil from which sārāsāra-discrimination grows. Some households talk-through-decisions — the family-dinner is a deliberative-forum where essence-and-non-essence are distinguished aloud. The child grows-up seeing-the-mantrī-at-work. As an adult she has a sārāsāra-vichāru-as-mantrī that is-not-acquired-but-inherited.
The family-conversation that distinguished essence-from-non-essence as the proto-pramāṇa of one's adult-cognition. The household where what-matters-and-what-doesn't was distinguished-explicitly produces an adult-cognition with structural sārāsāra-discrimination. The 6.446-reading is honor the household-pramāṇa-formation that preceded your adult-pramāṇa-cognition.

Sādhanā

Today, identify one structural-decision-making-pattern in your adult-cognition that you can trace back to a household-pattern (your family-of-origin or a chosen substrate). The trace is the work; the gratitude follows the trace.

Arc

Names the household's intellectual-structural attributes (veda-jāgēśvara + vyavasāya-ācāra + vichāra-mantrī). 6.447 will complete the portrait with the affective-religious attributes (cintā-as-pativratā + gṛha-devatā-as-ādi-ṛddhi).

Ovi 6.447

Original (Marathi): जयाच्या कुळीं चिंता । जाली ईश्वराची पतिव्रता । जयातें गृहदेवता । आदि ऋद्धि ॥४४७॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
जयाच्या कुळीं चिंता	in-whose (jayāchyā) lineage / household (kuḷīm) the cintā (anxious-care / attentive-concern)
जाली ईश्वराची पतिव्रता	has-become (jālī) of-the-Lord (īśvarāchī) the pativratā (faithful-wife — the wife who-has-vowed-fidelity-to-her-husband)
जयातें गृहदेवता	in-which [household] (jayātēm) the gṛha-devatā (household-deity / tutelary-of-the-house)
आदि ऋद्धि	[is] the ādi-ṛddhi (primary / first / foremost — ādi; prosperity / abundance — ṛddhi)

Literal translation

English: [That household] in whose lineage the cintā (attentive-care) has-become the pativratā (faithful-wife) of-the-Lord; [in which household] the gṛha-devatā (tutelary-of-the-house) is the primary-form of ṛddhi (prosperity).

मराठी (आधुनिक): ज्या कुळातील चिंता (नित्य-काळजी, लक्ष-वेधक भाव) ही ईश्वराची पतिव्रता (परमेश्वरालाच निष्ठापूर्वक वाहिलेली पत्नी) झालेली आहे; आणि ज्यांच्या [घरात] गृह-देवता (कुळ-देवी / घराची अधिष्ठात्री देवी) हीच आदि-ऋद्धि (आद्य / सर्वोत्कृष्ट समृद्धी) आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The cintā (anxious-care) of the household has-become the pativratā (faithful-wife) of īśvara	The household's daily-anxieties — which in ordinary samsāra are bondage-producing — are here redirected-Lord-ward; the very-anxiety is re-vectored as fidelity-to-the-Lord; the household worries not-about-itself but about-its-Lord-relationship	The therapist's recognition that the content of anxiety is less consequential than its vector — the household whose default-vector-of-attention is the Lord rather than the self produces an entirely-different affective-architecture, even with identical-anxiety-content
The gṛha-devatā (tutelary-of-the-house) IS the ādi-ṛddhi (primary-form-of-prosperity)	The household's wealth is constituted-by its religious-life — the presence-of-the-tutelary-goddess is what makes-the-household-prosperous; prosperity is not separable-from-religious-presence; the goddess is the wealth	The university-or-research-lab whose endowment is real but-secondary; the actual-prosperity is the institutional-presence-of-the-tradition — the alumni-network, the intellectual-lineage, the standing-presence-of-the-discipline. The endowment serves the presence; the presence is the wealth

Metaphor-family: chinta-ishvara-pativrata-griha-devata-aadi-riddhi-the-household-s-care-as-pativrata-faithful-wife-the-tutelary-goddess-as-the-primary-form-of-wealth. The household-as-temple completion of the 6.446 household-as-kingdom — together the two ovis deliver the comprehensive kingdom-and-temple architecture.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The gṛha-devatā / pativratā register is exoteric-bhakti and dharma-householder content; no cakra / suṣumnā / kuṇḍalinī content. The Lakṣmī-as-gṛha-devatā frame is general Vaiṣṇava-Pāñcarātra rather than specifically Nāth-tantric.

Cross-references

Internal: 6.446 (developed-further — 6.446 named the intellectual-structural attributes; 6.447 completes with affective-religious attributes).
Tukaram parallel: Tukaram 1751 (thematic-parallel-on-the-bhakta-household-as-optimal-rebirth-substrate — kuḷīmchē daivata jyāchēm paṇḍharī-nātha — hōīmna dāsī-suta tyāchē gharīm — the radical anti-caste-bhakti self-positioning per project memory; the bhakta-household as soteriologically-load-bearing rebirth-substrate is the shared doctrine, with explicit acknowledgment that Tukaram's anti-caste-reframing is NOT present in Jñāneśvar's dharmic-aristocratic register).
Source citation: BG-6.41 (direct-paraphrase — śucīnām śrīmatām gehe completed in affective-religious register); BG-10.34 (echo — śrī among feminine vibhūtis); Lakṣmī Tantra (general — gṛha-devatā doctrine; honesty-flagged as non-verse-specific).

Modern application

The family-care that was-bhakti-without-being-named-bhakti. Some readers' mothers / fathers / grandmothers carried-the-family-with a cintā whose actual-vector was the Lord — though it was never-named-that-way. The 6.447 reading is recognize-that-vector. The cintā-of-the-household functioned as pativratā-fidelity-to-the-Lord without needing-the-doctrinal-name.
The household-deity / family-altar / regular-prayer that constituted a bhakti-substrate the adult does-not-need-to-construct. Some households have a gṛha-devatā — a literal or functional family-altar; a particular saint, deity, or scripture that-was-the-tutelary; a regular family-prayer-rhythm. The adult inherits-this-substrate without-having-to-build-it. The 6.447 gṛha-devatā = ādi-ṛddhi names this inheritance as the primary-form-of-wealth.
The cintā-as-pativratā recognition that one's-anxieties-have-always-been-directed-Lord-ward. The mature spiritual-practitioner often discovers retrospectively that her lifetime-of-anxieties was never-really-about-the-content; the content-of-anxiety was always-vectored-toward a Lord-relationship even when she didn't-know-the-vocabulary. The 6.447 reading dignifies this: the cintā itself was always pativratā.

Sādhanā

Today, identify one cintā you have been carrying — and ask honestly: what is its actual-vector? Self? Other? Lord? Do not judge the answer. Name the vector. The naming is itself the work.

Arc

Completes the household-portrait with the affective-religious attributes (cintā-as-pativratā + gṛha-devatā-as-ādi-ṛddhi). 6.448 will close the cluster with the merit-conjunction declarative-axiom (aisī nija-puṇyāchī jōḍī — suravāḍī yōgachyutu).

Ovi 6.448

Original (Marathi): ऐसी निजपुण्याची जोडी । वाढिन्नली सर्वसुखाची कुळवाडी । तिये जन्मे तो सुरवाडी । योगच्युतु ॥४४८॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
ऐसी निजपुण्याची जोडी	such (aisī) — of-self-merit (nija-puṇyāchī — nija = own/inherent, puṇya = merit) the jōḍī (conjunction / pair / fit)
वाढिन्नली सर्वसुखाची कुळवाडी	has-flourished (vāḍhinnalī — has-grown-tall) — of all-sukha (sarva-sukhāchī) — the kuḷavāḍī (lineage-cluster / family-flourishing — kuḷa = lineage, vāḍī = enclosed-cultivated-area / cluster)
तिये जन्मे तो सुरवाडी	in-that (tiyē) birth (janmē) — he (tō) — suravāḍī (with-comfort / at-ease / well-settled — note the cognate to vāḍī of the preceding line: the kuḷavāḍī receives him as suravāḍī)
योगच्युतु	the yoga-chyutu (yoga-fallen-from — yoga + chyuta = fallen-from-yoga; Jñāneśvar's distinctive Marathi compound for the Sanskrit yoga-bhraṣṭa)

Literal translation

English: Such-is the merit-conjunction; the all-sukha lineage-cluster has flourished; in that birth, comfortably-settled, the yoga-fallen [arrives].

मराठी (आधुनिक): अशी निज-पुण्याची जोडी (योगभ्रष्टाच्या स्वत:च्या साठवलेल्या पुण्याची आणि कुळाच्या पूर्व-पुण्याची एकत्र-जुळणी); अशा घरात सर्व-सुखाची कुळवाडी (सर्व-सुखांचा वंश-समूह) वाढलेली आहे; आणि अशा जन्मामध्ये तो योगच्युत (योगापासून ढळलेला) सुरवाडी (अगदी सुखाने, समाधानाने, घराशी सहज जुळणारा) येऊन पडतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The jōḍī (conjunction / pair / fit) of nija-puṇya — the fitting-together of two stored-merit-stocks	The yoga-bhraṣṭa's own stored merit + the household's stored merit are not two-independent-quantities but fit-into-each-other — the rebirth is not arbitrary-placement but precise-mutual-fit; the puṇya-stocks conjoin	The senior-fellow's placement in the research-institute is not arbitrary; the institute's pre-existing-character and the fellow's-developed-character fit-into-each-other — neither is dispensable; the placement is a jōḍī not a posting
The kuḷavāḍī (lineage-cluster) of sarva-sukha that has flourished (vāḍhinnalī)	The household-lineage is not merely-good; it is a cultivated-flourishing-cluster of all-sukha — religious + dharmic + civic + affective + prosperous — all the sukhas are present and flourishing	The institution whose every-department is mature — not just the lab but also the library, the kitchen, the gardens, the colleagues, the visiting-scholars: every-organ of the place is flourishing
The yoga-chyutu arrives suravāḍī (at-ease, at-home) — note the deliberate phonetic-echo with kuḷavāḍī (lineage-cluster) and vāḍhinnalī (flourished)	The yoga-fallen does not enter-as-stranger — the suravāḍī word names comfortable settling, the easy-fit of one who-belongs-here. The phonetic-echo (-vāḍī) across the three terms (kuḷa-vāḍī, vāḍhinnalī, sura-vāḍī) is Jñāneśvar's signature poetic-architecture: the lineage-cluster, the flourishing, and the arrival-with-comfort are phonetically-bound	The senior-fellow's first-week-at-the-new-institute when she discovers everyone-already-knows-her-work and the office-was-set-up-the-way-she-would-have-set-it-up-herself — the suravāḍī arrival is the felt-evidence of the jōḍī-fit

Metaphor-family: nija-punya-jodi-sarva-sukha-kulavadi-the-self-merit-conjunction-the-all-sukha-lineage-cluster-tiyem-janme-suravadi-yogachyuta-comfortably-arrived-in-such-a-birth-the-yoga-fallen. The cluster's closing-axiom and one of the chapter's most-quotable single-line yoga-bhraṣṭa-doctrine summations.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The merit-conjunction-and-comfortable-arrival register is exoteric-soteriological-doctrinal; no cakra / suṣumnā / kuṇḍalinī content. The yogachyutu is the Sanskrit yoga-bhraṣṭa in Marathi compound; it is technical-doctrinal-vocabulary, not Nāth-yogic-esoteric-vocabulary.

Cross-references

Internal: 6.447 (developed-further — 6.447 completed the portrait; 6.448 closes-with-the-axiom); 6.441 (developed-further — cluster-inclusio: 6.441's anāyāsē attainment ↔ 6.448's suravāḍī arrival, both naming the no-toil aesthetic); 6.443 (developed-further — 6.443's anutāpī-nitya question-to-the-Lord is answered by the suravāḍī arrival of 6.448; the implicit-question-to-bhagavanta is met-by-the-enacted-answer-of-the-rebirth-substrate).
Tukaram parallel: Tukaram 1751 (thematic-parallel — the bhakta-household as optimal-rebirth-substrate doctrine; per project memory).
Source citation: BG-6.41 (direct-paraphrase — yoga-bhraṣṭō 'bhijāyate rendered as tiyē janmē tō suravāḍī yōgachyutu with comfortable-arrival intensification); BG-6.43 (foreshadow — tatra tam buddhi-samyogam labhate paurva-dehikam — the next-mechanism-step: the rebirth's comfortable arrival is the buddhi-yoking of the prior-body re-obtained).

Modern application

Recognition that one's-comfortable-arrival in a-religious-life is the result of prior merit-conjunction (one's own + one's lineage's) — not a self-made achievement. The mature practitioner often-discovers that her suravāḍī-comfortable-arrival in her present-spiritual-life is not-the-product-of-her-own-effort-alone. There is a jōḍī — a fitting-together — of her stored-puṇya with her household's-stored-puṇya. The 6.448 reading dignifies this: the arrival is received, not constructed.
The receiving-of-the-spiritual-life as a jōḍī (conjunction) of one's-stored-puṇya with one's-household's-stored-puṇya. The recognition that her spiritual-life fits her — that the practices that-work-for-her are precisely-the-ones-her-substrate-prepared — is itself an instance of nija-puṇyāchī jōḍī. The fit is felt; the fit is the merit-conjunction made-visible.
The suravāḍī (at-ease) experience of returning-to-practice after a long-pause as the felt-evidence of the merit-conjunction. The practitioner who returns-after-seven-years and discovers the practice is-still-here, the cushion fits, the breath remembers — that suravāḍī-return is the felt-evidence of the cluster's axiom: the merit-conjunction is real; the comfortable-arrival is not-imagined.

Sādhanā

Today, name one arrival in your spiritual-life that came as suravāḍī — comfortably, at-ease, as-if-pre-prepared. (It may be a teacher-meeting, a text-encounter, a community-finding, a practice-resuming.) Then ask: what was the jōḍī — what merit-stocks (mine + my substrate's) conjoined to make this arrival comfortable? The recognition is the cluster's closing-gift.

Arc

Closes the cluster with the merit-conjunction declarative-axiom. The 6.441 ↔ 6.448 inclusio (anāyāsē-attainment ↔ suravāḍī-arrival) is the cluster's structural-frame. The cluster prepares for cluster 0247 (BG-6.42 — the alternative rebirth-path yoginām eva kule bhavati dhīmatām, in the family of wise-yogis themselves, declared durlabha-taram loke — most-difficult-to-obtain in the world). The 0246 → 0247 transition is the first-rebirth-option (dharmic-householder) → second-rebirth-option (yogi-family) enumeration.

Cluster summary

Core teaching. BG-6.41 is the mechanism-śloka of the yoga-bhraṣṭa-doctrine block — the first concrete statement of what actually happens to the yoga-fallen, following cluster 0245's axiomatic kalyāṇa-kṛt no-durgati. The dual-fruit: (a) a long uṣitvā śāśvatīḥ samāḥ stay in the puṇya-kṛtām lokān (worlds-of-the-righteous); (b) followed by abhijāyate — rebirth in śucīnām śrīmatām gehe (a household both pure AND prosperous). Jñāneśvar's eight-ovi unfolding works in three moves — svarga-stay portrait (6.441-6.443), transition-rebirth (6.444), and household-portrait (6.445-6.448) — culminating in the closing axiom aisī nija-puṇyāchī jōḍī — vāḍhinnalī sarva-sukhāchī kuḷavāḍī — tiyē janmē tō suravāḍī yōgachyutu.

Theme tags. bg-6.41-mechanism-of-the-yoga-bhrashta-rebirth · punya-krtam-lokan-svarga-stay-anaayaase-effortless-attainment · shatamakha-indra-versus-yogi-saayaase-vs-anaayaase · amogha-alaukika-bhoga-kantale-mana · anutapi-nitya-mid-svarga-remorseful-question-to-bhagavanta · sakala-dharma-chiya-maaherim · vibhava-shrīya-lambā-ugavē-aagarīm · household-as-kingdom-veda-vyavasaaya-vichaaru · household-as-temple-chinta-pativrata-griha-devata · nija-punya-jodi-sarva-sukha-kulavadi · suravadi-yogachyutu-comfortable-arrival · yoga-bhrashta-doctrine-progression-position-2 · voice-shift-from-krishna-of-0245-to-jnaneshvar-teacher-of-0246.

Contains extended metaphor: yes — two extended-metaphor architectures: (a) the śatamakha-Indra-toil vs yoga-bhraṣṭa-effortless-attainment contrast at 6.441; (b) the household-as-kingdom-and-temple architecture spanning 6.446-6.447 (veda-jāgēśvara + vyavasāya-ācāra + vichāra-mantrī + cintā-pativratā + gṛha-devatā-ādi-ṛddhi) closing with the jōḍī + kuḷavāḍī + suravāḍī phonetic-architecture at 6.448.

Chapter arc position. Cluster 0246 is the first mechanism-cluster of the yoga-bhraṣṭa-doctrine block (position-2 of seven). It transitions the chapter from axiomatic-no-destruction (0245) to concrete-mechanism (0246-0250) to comparative-supremacy (0251) to bhakti-consummation (0252) — the chapter's most-extended doctrinal-arc.

Connects to next śloka. Cluster 0247 (BG-6.42 — yoginām eva kule bhavati dhīmatām — etad dhi durlabhataram loke janma yad īdṛśam) will name the alternative rebirth-path: not in the dharmic-aristocratic household but in the family of wise yogis themselves — and declare this birth durlabha-tara (more-difficult-to-obtain) in the world. The 0246 → 0247 sequence is the two-fold rebirth-classification of BG-6.41-42: the comfortable-household-arrival (0246) and the rarer-yogi-family-arrival (0247). The cluster-pair completes the what-the-yoga-bhraṣṭa-is-reborn-into enumeration before BG-6.43 (cluster 0248) names what-happens-after-the-rebirth (the resumption-of-pūrva-abhyāsa via buddhi-samyoga-paurva-dehikam).