Cluster 0250
BG-6.46
Ovi 6.474
Original (Marathi): जया लाभाचिया आशा । करूनि धैर्यबाहूंचा भरंवसा । घालीत षट्कर्मांचा धारसां । कर्मनिष्ठ ॥४७४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जया | of-which |
| लाभाचिया आशा | the hope of gain (labha-āśā) |
| करूनि | having-done, having-set |
| धैर्यबाहूंचा भरंवसा | the reliance on the arm-of-courage (dhairya-bāhū bharamvasā) |
| घालीत | pouring-out, discharging |
| षट्कर्मांचा | of the six rites (ṣaṭ-karma — yajana, yājana, adhyayana, adhyāpana, dāna, pratigraha) |
| धारसां | as a forceful out-pour (dhārasa — to pour-out, to torrent) |
| कर्मनिष्ठ | the karma-niṣṭha, one-established-in-action |
Literal translation
English: [There is] the karma-niṣṭha (one-established-in-action) — making the hope-of-gain his motive, the arm-of-courage his reliance, pouring-out the discharge of the six rites.
मराठी (आधुनिक): लाभाची आशा ठेवून, धैर्याच्या बाहूंवर विसंबून, षट्कर्मांचा सतत ओघ चालू ठेवणारा — असा कर्मनिष्ठ.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Hope-of-gain as the motive-frame (labha-āśā karūni) | The karmī's motivational-structure — every action is tethered to expected-outcome | The professional whose every-task is mentally-attached to performance-evaluation, raise, recognition |
| Arm-of-courage as the load-bearing reliance (dhairya-bāhū bharamvasā) | The karmī's self-trust in his own strength to carry the ritual-load | The achiever whose chief-asset is willpower-and-discipline — pushing-through |
| The six rites poured-out as a force-torrent (ṣaṭ-karma-dhārasā) | The brāhmaṇa-ritualist's daily discharge of the six prescribed actions | The high-performer's daily-routine of obligations — meetings, deliverables, prescribed-tasks discharged each-day in steady-volume |
Metaphor-family: karma-niṣṭha-as-warrior-wielding-the-six-rites — the ritualist figured with martial-tool imagery (arm-of-courage, pour-out, the six as weapons).
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The vocabulary is Vedic-Mīmāmsā (ṣaṭ-karma, karma-niṣṭha, labha-āśā), not Nātha-tantric.
Cross-references
- Internal: 6.477 (foreshadows — the karma-niṣṭha's yājya is the object the rites are aimed at, named in 6.477); 6.479 (developed-further — the karma-niṣṭha re-appears as one for whom the yogi is vandyu)
- Tukaram parallel: (none — 6.474 is technical-Mīmāmsā vocabulary without direct abhang resonance)
- Source citation: BG-6.46 (direct-paraphrase — the karmī class of the Sanskrit specified as karma-niṣṭha); Manusmṛti 10.75 (echo — the canonical Dharmaśāstra ṣaṭ-karma enumeration); Pūrva-Mīmāmsā-sūtra 1.1.2 (echo — Jaimini's codanā-lakṣaṇo arthō dharmaḥ, the injunction-as-binding-action axiom)
Modern application
- When you find yourself trying to muscle-through your daily-obligations on the strength of willpower alone, and have noticed the strain mounting — 6.474's dhairya-bāhū bharamvasā names this exactly as the karmī's mode: reliance on the arm-of-courage; it is a recognizable, classified, named-by-the-tradition mode of being.
- When you have been keeping track of expected outcomes (the raise, the recognition, the gain) and the labha-āśā is silently structuring every choice you make — 6.474 invites the recognition: this is the karmī's motivational-frame; not wrong, but not the highest.
- When you have organized your week as a ṣaṭ-karma — six recurring obligations to discharge — and you notice you have been the discharger (the one pouring-out) rather than the agent inside the discharge: 6.474's ṣaṭ-karmāmcā dhārasām names this configuration.
Sādhanā
For one of today's recurring-obligations, pause for 30 seconds before beginning. Ask: am I about to discharge this as a karma-niṣṭha (with labha-āśā and dhairya-bāhū-reliance), or in some other mode? Just notice. Don't change the action.
Arc
6.474 introduces the first of the three BG-6.46 comparison-classes — the karma-niṣṭha (karmī) — defined by labha-āśā + dhairya-bāhū + ṣaṭ-karma-dhārasā; 6.475 will introduce the second class, the jñānin, clad in the vajrāngī-armor of jñāna and fighting prapañca with the weapon of one vastu.
Ovi 6.475
Original (Marathi): कां जिये एक वस्तूलांगीं । बाणोनि ज्ञानाची वज्रांगी । झुंजत प्रपंचेंशीं समरंगीं । ज्ञानिये गा ॥४७५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| कां | or-else, alternatively |
| जिये | who-is |
| एक वस्तूलांगीं | for the sake of the one vastu (single-object — the ātman / Brahman) |
| बाणोनि | having-strapped-on, having-fixed (the bāṇa verb of arrow-fitting) |
| ज्ञानाची वज्रांगी | the diamond-armor of jñāna (jñāna-vajrāngī) |
| झुंजत | fighting |
| प्रपंचेंशीं | with the prapañca (the world-of-multiplicity) |
| समरंगीं | in the battlefield (samaranga) |
| ज्ञानिये गा | the jñānin, indeed |
Literal translation
English: Or [there is] the jñānin — who, for the sake of the one-vastu, having-strapped-on the diamond-armor of jñāna, fights with prapañca in the battlefield.
मराठी (आधुनिक): अथवा, एका वस्तूच्या (आत्मतत्त्वाच्या) पाठीमागे लागून, ज्ञानाच्या वज्रकवचाने सज्ज होऊन, प्रपंचाशी रणक्षेत्रात झुंजणारा — असा ज्ञानी.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The one-vastu (eka-vastu) | The single, non-dual ātman / Brahman of jñāna-yoga | The single thesis that anchors a researcher's life-work; the load-bearing claim from which everything else proceeds |
| The diamond-armor (vajrāngī) of jñāna | The discriminative knowledge as protective armor against the multiplicity of empirical-impressions | The trained-mind's discrimination-equipment — the conceptual-armor that does not let the world's noise penetrate to the working-question |
| Battlefield (samaranga) of prapañca | The world-of-multiplicity as the field-of-combat for the jñānin's discrimination | The terrain of competing claims, distractions, and false-paths through which the disciplined-thinker must move |
Metaphor-family: jñānin-as-warrior-in-the-vajrāngī-armor-fighting-prapañca — the knowledge-tradition figured as armed-combat.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The vocabulary is generic-Vedāntic (eka-vastu, jñāna, prapañca), the imagery is poetic-martial (vajrāngī, samaranga, zhumjat); no Nātha-tantric technical-term present.
Cross-references
- Internal: 6.474 (parallel-image — the karma-niṣṭha's dhairya-bāhū and the jñānin's vajrāngī are paired warrior-effort images for the two comparison-classes); 6.477 (foreshadows — the jñānin's bhajya (object-of-bhajana) named in 6.477)
- Tukaram parallel: (none — 6.475 is technical-jñāna-mārga imagery without direct abhang-resonance)
- Source citation: BG-6.46 (direct-paraphrase — the jñānin class of the Sanskrit specified as jñāniyē with vajrāngī and prapañca-samaranga); BG-13.2 (echo — the canonical Gītā kṣetra-jña-jñāna figure); Bṛhadāraṇyaka 2.4.5 (echo — ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ, the jñānin's four-fold operational discipline)
Modern application
- When you have organized your intellectual-life around a single guiding-question and find yourself in continual-combat with distracting-counter-claims — 6.475's jñāniyē + eka-vastu + vajrāngī + prapañca-samaranga names this exactly as the jñānin's mode; the configuration is classified-and-recognized.
- When you have been mistaking the discrimination-armor for the destination — when the conceptual-skill itself has become the project — 6.475 invites the question: who is wearing the vajrāngī, and what is the eka-vastu the armor exists to-protect-the-pursuit-of?
- When you notice that your knowledge-discipline has acquired a permanently-combative posture (always-against-something), 6.475 invites the recognition: this is the jñānin's structural-mode; not wrong, but not the highest — the yogi does not fight prapañca but has-arrived-at the same eka-vastu by union.
Sādhanā
Name (in one sentence) the eka-vastu your intellectual-life is currently organized around. Then name (in one sentence) the prapañca you are currently fighting. The pair-naming exposes whether the eka-vastu and the prapañca have-become-each-other's mirror.
Arc
6.475 introduces the second BG-6.46 comparison-class — the jñānin clad in the diamond-armor of jñāna; 6.476 will introduce the third class, the tapasvī clinging to the slippery cliff of the tapas-fortress.
Ovi 6.476
Original (Marathi): अथवा निलागें निसरडा । तपोदुर्गाचा आडकडा । झोंबती तपिये चाडा । जयाचिया ॥४७६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| अथवा | or-else |
| निलागें | with-no-grip, ungrasped |
| निसरडा | slippery |
| तपोदुर्गाचा | of the tapas-fortress (tapō-durga) |
| आडकडा | side-cliff, the cliff-side (āḍa-kaḍā) |
| झोंबती | cling, scrabble-up |
| तपिये | the tapasvīs (Marathi diminutive of tāpasa) |
| चाडा | eagerly, clamoring-toward (cāḍā) |
| जयाचिया | of-which (referring to the siddha-tattva of 6.478) |
Literal translation
English: Or-else — slippery, with no-grip, the side-cliff of the tapas-fortress: the tapasvīs cling-to-it eagerly, clamoring for which [siddha-tattva].
मराठी (आधुनिक): अथवा निसरड्या, धरायला सापडत नसलेल्या तपोदुर्गाच्या आडव्या कड्यावर तपस्वी एखाद्या [सिद्धतत्त्वा]साठी आसुसून झोंबत असतात.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Tapas-fortress (tapō-durga) | The interior-citadel attained by ascetic-discipline | The inner-domain of self-mastery a serious-discipline aims at — the inner-Sparta of an ascetic-practitioner |
| Slippery side-cliff with no-grip (nilāgēm nisaraḍā āḍakaḍā) | The structural-precariousness of tapas as a stand-alone discipline — no foot-hold, no rest | A self-discipline practiced without integration — the diet, the regimen, the rule that one is always falling-off-of |
| Tapasvīs clinging eagerly (zhōmbatī tapiyē cāḍā) | The ascetic's mode is effortful-and-precarious — always scrabbling-up toward an end-yet-to-be-reached | The over-disciplined practitioner whose practice is permanent-struggle, never-resolved into ease |
Metaphor-family: tapas-as-fortified-citadel-with-slippery-walls — the tapasvī as the climber, distinguished from the yogi who DWELLS at the summit.
Nāth-yogic layer
medium confidence. अथवा निलागें निसरडा । तपोदुर्गाचा आडकडा । झोंबती तपिये चाडा । जयाचिया — the tapō-durga (tapas-as-fortress) phrase preserves the durga (fortified-citadel) lexeme that Nātha-Sahaja-cakra topography uses; the āḍakaḍā (side-cliff) and zhōmbatī cāḍā (clinging-eagerly) figure the tapasvī as one who climbs-the-cliff-without-dwelling-within. The image's force is in distinguishing the tapasvī (who CLIMBS the cliff) from the yogi (who DWELLS at the summit) — a structural distinction the Nātha tradition uses to differentiate effortful-tapas from established-yoga.
Cross-references
- Internal: 6.474 (parallel-image — the karma-niṣṭha's effortful-discharge, the jñānin's combative-fighting, and the tapasvī's clinging-eager-scrabbling form the three-of-three-comparison-classes parallel-portrait); 6.479 (developed-further — the tapasvī is revealed to be clinging-toward the tapō-nāthu the yogi himself)
- Tukaram parallel: (none — 6.476 is tapas-fortress imagery without direct Tukārām abhang-resonance)
- Source citation: BG-6.46 (direct-paraphrase — the tapasvī class of the Sanskrit specified as tapiyē with tapō-durga āḍakaḍā and zhōmbatī cāḍā); BG-17.5-6 (echo — the Gītā's own critique of mis-applied tapas as the kāma-rāga-bala-driven self-tormenting figure)
Modern application
- When you have been practicing a strict-discipline (diet, fast, regimen, abstention) and notice that the practice never-resolves into ease — that you are always-falling-off, always-climbing-back — 6.476's nilāgēm nisaraḍā āḍakaḍā names this structural-condition; it is the tapasvī's classified-mode.
- When you find yourself eagerly-scrabbling toward an interior-state (the zhōmbatī cāḍā) — calmness, concentration, peace — and the eagerness itself is preventing the arrival, 6.476 invites the recognition: the cliff-climbing IS the mode of the tapasvī, not the mode of the yogi-who-dwells.
- When you have been treating self-discipline as the highest-spiritual-act and have observed that the discipline does not by-itself produce union — 6.476's positioning of the tapasvī as the climber-not-the-dweller invites the structural-shift to yoga (the union itself).
Sādhanā
Identify one ascetic-discipline you currently practice (diet, abstention, fasting, regimen). For 5 minutes today, ask: am I climbing the cliff of this discipline, or dwelling-within what the discipline was supposed to deliver? If you are climbing, that is recognized-and-named; ask one further question — what would dwelling look like?
Arc
6.476 closes the three-comparison-class portrait (karma-niṣṭha + jñānin + tapasvī all named); 6.477 will pivot to name what each class is striving-toward — the three-fold-object bhajya-yājya-pūjya.
Ovi 6.477
Original (Marathi): जें भजतियां भज्य । याज्ञिकांचें याज्य । एवं जें पूज्य । सकळां सदा ॥४७७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जें | which-is |
| भजतियां | for the bhajat-s (those-who-bhajate, the bhakta-jñānin class) |
| भज्य | the bhajya — the object-of-bhajana |
| याज्ञिकांचें | of the yājñikas (the karma-niṣṭha ritualists) |
| याज्य | the yājya — the object-of-yajña |
| एवं | thus |
| जें पूज्य | which-is pūjya — the object-of-pūjā |
| सकळां सदा | for all, always |
Literal translation
English: That-which is the bhajya (object-of-bhajana) of the bhajat-s, the yājya (object-of-yajña) of the yājñikas — thus, the pūjya (object-of-pūjā) of all, always.
मराठी (आधुनिक): जे भजणार्यांचे भज्य, याज्ञिकांचे याज्य — असे जे सर्वांचे सदैव पूज्य.
Metaphor-unfold
No extended metaphor in this ovi. 6.477 is a structural-pivot — a tight three-naming declaration of the universal-object-of-veneration that the three comparison-classes converge on. The rhetorical-figure is the three-fold-naming-of-the-one-object (a known Indian poetic-philosophical pattern, cf. Bhāgavata 1.2.11), but the figure is not metaphorical-unfolding.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The vocabulary (bhajya, yājya, pūjya) is generic-Vaiṣṇava-Vedic, not Nātha-technical.
Cross-references
- Internal: 6.478 (developed-further — the bhajya-yājya-pūjya of 6.477 is immediately identified with the yogi himself in 6.478's tēm-ci tō āpaṇ)
- Tukaram parallel: (none — 6.477 is structural-pivot, not image-bearing)
- Source citation: BG-6.46 (direct-paraphrase — the BG-6.46 tripartite-ranking is structurally-mirrored in the tripartite-naming bhajya-yājya-pūjya); Bhāgavata 1.2.11 (echo — brahmeti paramātmeti bhagavān iti śabdyate, the canonical one-object-three-names image-pattern)
Modern application
- When you have been holding the various spiritual-practices (devotion, ritual, contemplation, asceticism) as if they were aimed at different ends — 6.477 invites the recognition: they converge on a single object, called by three names.
- When you find yourself participating in a tradition's practice (a pūjā, a bhajana, a yajña-style ritual) and have not yet asked what the practice is aimed at — 6.477's sakaḷām sadā pūjya (the pūjya of all, always) supplies the answer-frame.
- When you have been comparing-and-contrasting spiritual-traditions as if their objects-of-worship were different — 6.477's structural-claim re-frames the comparison: same object, different relational-modes.
Sādhanā
Name (in one sentence) what your own current practice (whatever it is) is aimed at. Now ask: if the bhajya, yājya, and pūjya are one — is the answer to your one sentence the same as the answer would be for a practitioner in a different tradition?
Arc
6.477 names the three-fold-object converged-on by the three comparison-classes; 6.478 will deliver the structural-claim that this three-fold-object IS the yogi himself.
Ovi 6.478
Original (Marathi): तेंचि तो आपण । स्वयें जाहला निर्वाण । जें साधकांचें कारण । सिद्ध तत्त्व ॥४७८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तेंचि | that-very |
| तो आपण | he himself |
| स्वयें जाहला | in-his-own-being became |
| निर्वाण | nirvāṇa, the extinguished-state, brahma-nirvāṇa |
| जें | which-is |
| साधकांचें | of the sādhakas |
| कारण | cause |
| सिद्ध तत्त्व | the siddha-tattva — the realized-principle |
Literal translation
English: That-very [object of 6.477] — he-himself, in-his-own-being, has-become nirvāṇa — which is the sādhakas' cause, the realized-tattva (siddha-tattva).
मराठी (आधुनिक): तेच (बहुजनांचे भज्य-याज्य-पूज्य) तो स्वतः झाला आहे — साधकांचे जे कारण, ते सिद्धतत्त्व.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| He-himself has-become THAT (tēm-ci tō āpaṇ) | The realized-yogi is identical-with the universal-object of 6.477's three-fold-naming | The master who has become the discipline itself — no longer practitioner and practice, but a person in whom the discipline is operative |
| The sādhakas' cause (sādhakāmcēm kāraṇa) | The realized-yogi is the operative-cause of all sādhakas' practice — they unwittingly orient toward him | The exemplar whose existence orients an entire field's practice — even practitioners who have never met him are oriented-toward what he is |
| Siddha-tattva (the perfected-tattva) | The Nātha-lineage technical-term for the realized-principle | The fully-realized expression of a discipline, in which the discipline's whole logic culminates |
Metaphor-family: the-yogi-as-the-realized-tattva-itself — the structural-identification at the cluster's climax.
Nāth-yogic layer
high confidence. तेंचि तो आपण । स्वयें जाहला निर्वाण । जें साधकांचें कारण । सिद्ध तत्त्व — tēm-ci tō āpaṇ + svayēm jāhalā nirvāṇa + sādhakāmcēm kāraṇa siddha-tattva. The siddha-tattva coinage is overtly Nātha-lineage technical-vocabulary — the tattva in the Siddha-siddhānta-paddhati sense. The doctrinal-claim: the yogi is not merely SUPERIOR to the three classes; he IS the very object they all (unknowingly) seek. The svayēm jāhalā nirvāṇa (in-his-own-being became nirvāṇa) echoes BG-5.24's brahma-bhūto brahma-nirvāṇam adhigacchati.
Cross-references
- Internal: 6.477 (developed-further — the bhajya-yājya-pūjya of 6.477 is identified as the yogi himself); BG-5.24 (parallel-image — the yogi as brahma-bhūta brahma-nirvāṇa-adhigatā — the same has-become-Brahman claim earlier in adhyāya-5)
- Tukaram parallel: abhang 1316 (parallel-image — the sant-as-realized-object of the seekers' practice; both Tuka's sant-figure and Jñāneśvar's siddha-tattva-yogi assert that the realized-figure IS the practice's-very-end, not merely a teacher-of-the-method)
- Source citation: BG-6.46 (direct-paraphrase — the adhikaḥ claim grounded in the yogi-IS-the-universal-object identification); BG-5.24 (echo — brahma-bhūto brahma-nirvāṇam adhigacchati, the yogi-as-become-Brahman); Bṛhadāraṇyaka 1.4.10 (echo — aham brahmāsmi → tat sarvam abhavat, the foundational realized-IS-all logic)
Modern application
- When you have been holding the master and the discipline as separate (master practices, discipline is what they practice) — 6.478 invites the more-radical recognition: the master has-become the discipline, and the discipline's cause is the master's being.
- When you are oriented-toward an exemplar in your field without quite knowing why — 6.478's sādhakāmcēm kāraṇa siddha-tattva names the structural-cause: the exemplar IS the discipline's realized-state, and your orientation is recognition.
- When you yourself approach a peak-state in any practice and notice that the practice and you are no-longer-separable — 6.478 names this directly: tēm-ci tō āpaṇ — svayēm jāhalā (he-himself has, in-his-own-being, become THAT).
Sādhanā
Name (in one sentence) one figure (living or historical) in your field of practice whose existence orients you. Without resolving the question, hold the recognition: for me, that person is the sādhakāmcēm kāraṇa — the cause of my sādhana. Sit with the structural-claim for two minutes.
Arc
6.478 delivers the cluster's structural-climax — the yogi IS the bhajya-yājya-pūjya, the siddha-tattva, the sādhakāmcēm kāraṇa; 6.479 will re-state the consequence in three-fold-relational form: the yogi is the vandyu of karmīs, vedyu of jñānins, tapō-nāthu of tāpasas.
Ovi 6.479
Original (Marathi): म्हणौनि कर्मनिष्ठा वंद्यु । तो ज्ञानियांसि वेद्यु । तापसांचा आद्यु । तपोनाथु ॥४७९॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore (Marathi m'hauni preserves Sanskrit tasmāt) |
| कर्मनिष्ठा | for the karma-niṣṭha-s |
| वंद्यु | the vandya — the venerable-one, worthy-of-vandanā |
| तो | he-is |
| ज्ञानियांसि | for the jñānins |
| वेद्यु | the vedya — the knowable-one, worthy-of-vedana |
| तापसांचा | of the tāpasas |
| आद्यु | the ādya — the eldest, the first |
| तपोनाथु | the tapō-nātha — the lord-of-tapas |
Literal translation
English: Therefore — for the karma-niṣṭhas, he is the venerable-one (vandyu); for the jñānins, the knowable-one (vedyu); the tāpasas' eldest (ādyu), the lord-of-tapas (tapō-nāthu).
मराठी (आधुनिक): म्हणून — कर्मनिष्ठांसाठी तो वंद्य, ज्ञान्यांसाठी तो वेद्य, तापसांचा तो आद्य — तपोनाथ.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Vandyu of karma-niṣṭhas (the worthy-of-vandanā) | The yogi as the figure whom the ritualist-class venerates (whose ritual flows toward him) | The discipline's exemplar to whom practitioners orient their daily-discharge |
| Vedyu of jñānins (the knowable-one) | The yogi as the figure whom the jñānin's discrimination identifies as the eka-vastu | The thesis-figure whose existence is the load-bearing claim a researcher's life-work converges upon |
| Ādyu tapō-nāthu of tāpasas (the eldest, the lord-of-tapas) | The yogi as the figure at the summit-of-the-tapas-fortress, the lineage-master | The discipline's master whose realized-state is what the ascetic-climber is climbing-toward |
Metaphor-family: the-yogi-as-the-three-fold-relational-honoring-of-the-three-comparison-classes — vandyu-vedyu-ādyu-tapō-nāthu as a four-fold-naming.
Nāth-yogic layer
high confidence. म्हणौनि कर्मनिष्ठा वंद्यु । तो ज्ञानियांसि वेद्यु । तापसांचा आद्यु । तपोनाथु — the closing term tapō-nātha is overtly Nātha-lineage technical-vocabulary; the nātha-title is the Nātha-Siddha lineage's title for its realized-masters (Gorakṣa-nātha, Matsyendra-nātha, Mīna-nātha). The cluster's yogi-supremacy claim is signaled here with the lineage's-own-title — the yogi of BG-6.46 is the nātha of the Nātha-lineage.
Cross-references
- Internal: 6.478 (developed-further — the yogi-as-siddha-tattva grounds the three-fold-relational-honoring of 6.479); 6.474 (developed-further — the karma-niṣṭha of 6.474 has the yogi as vandyu); 6.476 (developed-further — the tapasvī of 6.476 has the yogi as tapō-nāthu); BG-7.18 (echo — the canonical jñānin = ātmaiva claim that Jñāneśvar inverts here: BG-7.18 says jñānin IS Me; 6.479 says the yogi is the jñānin's vedyu — same dialectic, complementary moves)
- Tukaram parallel: abhang 1791 (parallel-image — Tuka's iconic sant-praise pentad as multi-relational-honoring of the realized-figure; same multi-naming move with distinct image-mode — Tuka uses substantive-metaphors, Jñāneśvar uses relational-titles)
- Source citation: BG-6.46 (direct-paraphrase — the three-fold adhikaḥ claim rendered as three relational-honoring terms vandyu-vedyu-ādyu-tapō-nāthu); BG-7.18 (echo — the dialectical-counterpart Gītā passage on jñānin-as-self)
Modern application
- When you have been venerating an exemplar in one field but suspect that the exemplar might also be what you would-revere in adjacent fields — 6.479's three-fold-relational-honoring invites the recognition: the same figure can be vandyu, vedyu, and ādyu — venerable-by-ritualists, knowable-by-thinkers, lord-by-ascetics; the multi-relational honoring is the structural-test of true-supremacy.
- When you find yourself in a discipline whose master is being criticized-from-an-adjacent-discipline (the jñānin's-thinkers critique the karma-niṣṭha's-master, the tapasvī's-ascetics critique the jñānin's-thinker) — 6.479's three-fold-honoring frame invites the question: does the figure command honoring from-all-three-relational-classes, or only one?
- When you have been honoring a figure but only in the mode of one of the three (e.g., only as vandyu — only with ritual-veneration, never with vedyu-thinking or tapō-nāthu-ascetic-discipline) — 6.479 invites the broadening of the relational-modes.
Sādhanā
Take the figure you named in 6.478's sādhanā (the sādhakāmcēm kāraṇa in your field). Now ask: is that figure vandyu (worthy of ritual-veneration), vedyu (worthy of being-known-as-the-knowable-end), and ādyu / tapō-nāthu (the eldest, the discipline-lord)? If yes to all three, the figure is structurally-the-yogi. If only one or two, the figure is partial — and the missing relations name where your honoring is partial.
Arc
6.479 names the three-fold-relational-honoring of the yogi; 6.480 will ground the supremacy in the operative-mechanism — the jīva-paramātma-sangama in the manodharma, the yogi's śarīrīci-ca-parī-mahimā (jīvan-mukti).
Ovi 6.480
Original (Marathi): पैं जीवपरमात्मसंगमा । जयाचें येणें जाहलें मनोधर्मा । तो शरीरीचि परी महिमा । ऐशी पावे ॥४८०॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| पैं | indeed (emphatic-particle) |
| जीवपरमात्मसंगमा | of-the-jīva-paramātman-union (jīva-paramātma-sangama) |
| जयाचें | of-whom |
| येणें जाहलें | the coming-about has-happened (the union has-occurred) |
| मनोधर्मा | in-the-manodharma (in the mind's intrinsic-condition) |
| तो | he |
| शरीरीचि | in-the-body-itself, in-the-very-body |
| परी | even-so (concessive-particle) |
| महिमा | glory, mahiman |
| ऐशी | such (a glory) |
| पावे | attains |
Literal translation
English: Indeed — he in-whose manodharma the jīva-paramātman-union has come-about, he, even-in-the-very-body, attains such glory.
मराठी (आधुनिक): ज्याच्या मनोधर्मात जीव आणि परमात्म्याचे ऐक्य घडून आले आहे, तो शरीरात असूनही असा महिमा प्राप्त करतो.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Jīva-paramātman union (jīva-paramātma-sangama) | The yogic union of individual-soul and supreme-soul — the operative-event that defines the yogi | The integration-event in which the everyday-self is no-longer experienced as separate-from the ground-of-being |
| Has-come-about in the manodharma (yēṇēm jāhalēm manōdharmā) | The union's field-of-occurrence is the manas's intrinsic-condition — not some-other-state but in-the-mind-itself | The transformation that happens INSIDE the everyday-mental-life, not in some-altered-state |
| In-the-very-body attains such glory (śarīrīci-ca parī mahimā aiśī pāvē) | Jīvan-mukti — liberation-in-the-body — the yogi's supremacy is realized in-this-embodied-life, not deferred | The realized-state that does-not-wait-for-after-death; the practitioner who has-arrived while still-walking-around |
Metaphor-family: jīva-paramātma-sangama-in-manodharma — the operative-mechanism of yogic union; śarīrīci-ca-mahimā — the jīvan-mukti claim.
Nāth-yogic layer
high confidence. पैं जीवपरमात्मसंगमा । जयाचें येणें जाहलें मनोधर्मा । तो शरीरीचि परी महिमा । ऐशी पावे — the jīva-paramātma-sangama is the canonical Nātha-Yoga formulation of samyoga (yoga = samyoga; same root). The manodharma (manas's intrinsic-condition) names the operational-field. The śarīrīci (in-the-body-itself) emphatic specifies jīvan-mukti — the cluster's closing-claim before the final imperative. The technical-vocabulary triad jīva-paramātma-sangama + manodharma + śarīrīci mahimā is the Nātha-jīvan-mukti formulation.
Cross-references
- Internal: 6.479 (developed-further — the three-fold-relational-honoring of the yogi is grounded in the operative-mechanism of jīva-paramātma-sangama); BG-6.30 (developed-further — adhyāya-6's own earlier statement of the mutual-non-loss of yogi-and-Me as the same union); BG-5.23 (parallel-image — the iha-eva śarīra-vimokṣaṇāt-prāk yukta claim)
- Tukaram parallel: abhang 1772 (parallel-image — Tuka's baḷivanta-dāsa victory-in-this-body and Jñāneśvar's śarīrīci-ca parī mahimā aiśī pāvē both assert the jīvan-mukti claim — spiritual-supremacy operative in-the-embodied-life; martial-Tuka vs. unitive-Jñāneśvar, same doctrine)
- Source citation: BG-6.46 (direct-paraphrase — the yogi of BG-6.46 defined-by jīva-paramātma-sangama-in-manodharma); BG-6.30 (echo — adhyāya-6's earlier mutual-non-loss formulation); BG-5.23 (echo — the iha-eva-prior-to-śarīra-vimokṣa framing)
Modern application
- When you have been treating spiritual-realization as something that happens somewhere-else — in an altered state, in solitude, in some special-occasion — 6.480's manodharma locates the union in the manas's intrinsic-condition itself; the field is your-mind-as-it-is, not your-mind-as-it-might-be.
- When you have been deferring the spiritual-payoff to after-life or after-retirement or after-the-current-life-stage — 6.480's śarīrīci-ca parī mahimā names jīvan-mukti directly: the glory is attained IN-THE-VERY-BODY, not after.
- When you sense that an integration-event has-already-occurred (some essential thing has shifted) but you are looking for a more-dramatic-confirmation — 6.480's yēṇēm jāhalēm (it has-come-about) is the structural-claim that the union is an event-that-has-happened, recognized in the manodharma, not announced by external-fanfare.
Sādhanā
For 3 minutes today, sit and ask: in this very mind, in its current-condition (manodharma) — what is the actual-distance between jīva (the felt-self) and paramātman (the ground I keep saying is the ground)? Don't try to close the distance. Just measure where it actually is, in the mind as it is.
Arc
6.480 names the operative-mechanism (jīva-paramātma-sangama in manodharma → śarīrīci-ca mahimā jīvan-mukti); 6.481 will close the cluster with the imperative-pivot — therefore, become-a-yogi IN-THE-ANTAḤKARAṆA, O son-of-Pāṇḍu.
Ovi 6.481
Original (Marathi): म्हणौनि याकारणें । तूंतें मी सदा म्हणें । योगी होईं अंतःकरणें । पंडुकुमरा ॥४८१॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore (preserves Sanskrit tasmāt of BG-6.46) |
| याकारणें | for-this-reason |
| तूंतें | to-you |
| मी सदा म्हणें | I always-say |
| योगी होईं | become-a-yogi (preserves Sanskrit imperative yogī bhava) |
| अंतःकरणें | in-the-antaḥkaraṇa (in the inner-instrument — locative) |
| पंडुकुमरा | O paṇḍukumāra — son-of-Pāṇḍu (vocative; alternate of Sanskrit arjuna) |
Literal translation
English: Therefore — for this reason — I always-say to-you: become-a-yogi in-the-antaḥkaraṇa, O son-of-Pāṇḍu.
मराठी (आधुनिक): म्हणूनच — याच कारणाने — मी तुला सदैव सांगतो: हे पांडुपुत्रा, अंतःकरणानेच योगी हो.
Metaphor-unfold
No extended metaphor in this ovi. 6.481 is the cluster's closing imperative — a direct rendering of BG-6.46's tasmād yogī bhava arjuna with the locative-anchor antaḥkaraṇēm added.
Nāth-yogic layer
medium confidence. म्हणौनि याकारणें । तूंतें मी सदा म्हणें । योगी होईं अंतःकरणें । पंडुकुमरा — the antaḥkaraṇa (manas + buddhi + ahankāra + citta — the four-fold-inner-instrument) is technical-Sānkhya-Vedānta vocabulary that the Nātha tradition adopts; the specifically-Nātha force is in the locative antaḥkaraṇēm — the bhava (becoming) is in-the-inner-instrument, not behavioral. The imperative is not "do the practices of a yogi" but "BECOME a yogi in the antaḥkaraṇa" — a transformation of the inner-instrument itself.
Cross-references
- Internal: 6.480 (developed-further — the operative-mechanism of jīva-paramātma-sangama-in-manodharma yields the imperative-pivot); BG-12.8 (foreshadows — mayy eva manaḥ ādhatsva, the fuller adhyāya-12 manas-buddhi-fixing imperative)
- Tukaram parallel: (none — 6.481 is the imperative-rendering of BG-6.46's tasmād-pivot, without a specific Tukārām parallel cluster)
- Source citation: BG-6.46 (direct-paraphrase — tasmād yogī bhava arjuna preserved as m'hauni yākāraṇēm + yogi hōīm antaḥkaraṇēm paṇḍukumarā); BG-12.8 (echo — the canonical mayy eva manaḥ ādhatsva mayi buddhim niveśaya manas-buddhi-fixing imperative)
Modern application
- When you have been hearing instructions about becoming-a-yogi as instructions about doing yogic-practices — 6.481's locative antaḥkaraṇēm re-frames the imperative entirely: become-a-yogi IN the inner-instrument, not in the behavior.
- When you have been waiting for some external-condition to permit the becoming (the right teacher, the right retreat, the right time-of-life) — 6.481's tūmtēm mī sadā mhaṇēm (I always-say to you) names the imperative as perennial, not circumstantial.
- When you find yourself in a moment where the antaḥkaraṇa is briefly available (a still moment in the day, a pause in the manodharma) — 6.481 invites the recognition: this is the locus of the becoming; not later, not elsewhere, here in the antaḥkaraṇa.
Sādhanā
For 90 seconds at one transition-point today (between two activities), pause and place the imperative yogi hōīm antaḥkaraṇēm — become-a-yogi in the antaḥkaraṇa — silently in the field-of-attention. Do not do anything in response to it. Let it sit. Notice what the antaḥkaraṇa does with the imperative.
Arc
6.481 closes cluster 0250 with the imperative-pivot — therefore become-a-yogi in-the-antaḥkaraṇa, O son-of-Pāṇḍu — preserving BG-6.46's tasmād yogī bhava arjuna. The next cluster (BG-6.47) will refine the imperative further: among-all-yogis, the bhakta-yogi whose antarātman is gone-to-Me, the śraddhā-vān, is the most-yukta — the chapter's final ranking, handing-over to adhyāya-7's bhakti-elaboration.
Cluster summary
Core teaching. BG-6.46 — the yogi-supremacy ranking-verse — establishes that the yogi is superior to the tapasvī, jñānin, and karmī, and closes with the imperative tasmād yogī bhava arjuna (therefore become-a-yogi, Arjuna). Jñāneśvar unfolds this single śloka into an 8-ovi argument that first portrays the three comparison-classes as effortful warrior-figures (karma-niṣṭha with arm-of-courage discharging the six rites; jñānin clad in vajrāngī-armor fighting prapañca; tapasvī clinging to the slippery cliff of the tapas-fortress), then identifies their three-fold-object (bhajya-yājya-pūjya) with the yogi himself — the realized siddha-tattva who has become nirvāṇa in his own being and is the operational-cause of all sādhakas, the vandyu of karma-niṣṭhas, vedyu of jñānins, ādyu-tapō-nāthu of tāpasas — the union of jīva and paramātman having come-about in his manodharma so that even in-the-very-body he attains such glory; the cluster closes with the imperative-pivot: therefore become-a-yogi IN-THE-ANTAḤKARAṆA, O son-of-Pāṇḍu.
Theme tags. yogi-supremacy, BG-6.46, tapasvī-jñānin-karmī-ranking, tasmād-yogī-bhava-arjuna, siddha-tattva, tapō-nātha, vandyu-vedyu-ādyu, jīva-paramātma-sangama, manodharma, śarīrīci-ca-mahimā, jīvan-mukti, antaḥkaraṇa-yogi-bhava, bhajya-yājya-pūjya, vajrāngī-jñānin, ṣaṭ-karma-karma-niṣṭha, tapō-durga-āḍakaḍā.
Contains extended metaphor: yes — the three warrior-effort comparison-class portraits (6.474-6.476), the three-fold-object identification (6.477-6.478), the three-fold-relational-honoring (6.479), and the jīva-paramātma-sangama-in-manodharma jīvan-mukti formulation (6.480).
Chapter arc position. Cluster 0250 is the culminating evaluative-claim of adhyāya-6 — the yogi-supremacy ranking-verse that the entire dhyāna-yoga chapter has been moving toward. Within the chapter's arc: the yoga-vidhi was prescribed (6.10-32), the manas-niyantraṇa problem treated (6.33-36), the yoga-bhraṣṭa doubt resolved (6.37-43, clusters 0244-0247), the carried-by-prior-practice claim made (6.44-45, clusters 0248-0249), and now BG-6.46 (cluster 0250) delivers the verdict — the yogi is the highest of all spiritual-typologies. The cluster sits BEFORE the chapter's closing śloka (BG-6.47, the bhakti-yogi pinnacle claim — yoginām api sarveṣām mad-gatenāntarātmanā / śraddhāvān bhajate yo mām sa me yuktatamo mataḥ) which will further specify: among all yogis, the one who-bhajates-Me with antar-ātman-merged-in-Me is the most-yukta.
Connects to next śloka. Cluster 0250 closes BG-6.46 with the imperative yogi hōīm antaḥkaraṇēm paṇḍukumarā (become-a-yogi in-the-antaḥkaraṇa, son-of-Pāṇḍu); the next śloka (BG-6.47) immediately refines the ranking: yoginām api sarveṣām mad-gatenāntarātmanā / śraddhāvān bhajate yo mām sa me yuktatamo mataḥ (among-all-yogis-too, the one-whose-antarātman-is-gone-to-Me, the śraddhā-vān who-bhajates-Me — he is deemed by Me the most-yukta). The 0250 → next-cluster transition is the yogi-supremacy-over-the-three-other-classes-asserted → among-the-yogis-themselves-the-bhakta-yogi-with-antarātman-merged-in-Me-is-the-supreme refinement. The 6.46-6.47 pair is the chapter's twin-evaluative-climax.