Cluster 0267
BG-7.19
Ovi 7.127
Original (Marathi): जे तो विषयांची दाट झाडी । माजीं कामक्रोधांचीं सांकडीं । चुकावूनि आला पाडीं । सद्वासनेचिया ॥१२७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जे तो | the-one-who, he-who |
| विषयांची | of-the-viṣayas, of-sense-objects |
| दाट | dense, thick |
| झाडी | thicket, dense-forest |
| माजीं | in-the-middle, within |
| कामक्रोधांचीं | of-kāma-and-krodha (compound genitive plural) |
| सांकडीं | narrow-passes, defiles, tight-spots |
| चुकावूनि | having-dodged, having-avoided, having-eluded |
| आला | (he) came, arrived |
| पाडीं | encampment, halting-place, resting-spot |
| सद्वासनेचिया | of-the-good-vāsanā (genitive) |
Literal translation
English: He-who, having-dodged the dense thicket of viṣayas and within-it the narrow defiles of kāma and krodha, has arrived at the encampment of the good-vāsanā —
मराठी (आधुनिक): जो विषयांच्या दाट जंगलात आणि त्यातील काम-क्रोधाच्या अरुंद घाटवाटा चुकवून सुसंस्काराच्या (सद्वासनेच्या) ठाण्यावर येऊन पोहोचला आहे —
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Dense thicket of viṣayas with narrow defiles of kāma-krodha | The bahu-janma samsāric existence as dangerous terrain to be traversed | The accumulated decades of being-driven by sensory-stimulation with episodic crises of desire and anger as forced-passes |
| Arriving at the encampment (pāḍī) of sad-vāsanā | The first positive samskāra-station after the long traversal | The first stable inner-disposition that orients toward good rather than mere reactivity |
Metaphor-family: journey-through-dangerous-terrain-to-encampment.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.126 (cluster 0266 closing) developed-further; 6.39-6.45 (BG-6.45 aneka-janma-samsiddha sequence) parallel-image.
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: bahūnām janmanām ante unfolded as traversal-narrative); BG-6.45 (echo: aneka-janma-samsiddha); Bhāgavata Purāṇa 11.20.17 (echo: human-body-as-rare-boat to cross samsāra-terrain).
Modern application
- When you have spent two decades being driven by appetites (career-status-comfort-pleasure) with periodic eruptions of frustrated-craving (anger when blocked) and find yourself, after a particular failure or loss, no-longer-able-to-want what-you-wanted — that arrival at a settled-distaste for the old-loop is the pāḍī sad-vāsanēchiyā.
- When you notice that conversations about which streaming-show is best no longer engage you in the way they once did, and a quieter set of preferences (long-walks, slow-reading, listening) has replaced them without you-deciding-it.
- When a long-running pattern of reactive-anger (snapping at the same trigger for years) finally falls-off-on-its-own — not because you suppressed it but because the underlying craving that fueled the anger has burnt-out.
Sādhanā
For the next 24 hours, notice ONE craving-or-anger-pattern that has fallen-off-on-its-own in the last 1-3 years (something you used to want intensely or get angry about and now don't). Spend 5 minutes writing-down what shifted, with attention to what the new disposition is (not what the old craving was). The shifting-out is the chukāvūnī ālā; the new disposition is the pāḍī sad-vāsanēchiyā you should locate.
Arc
7.127 opens the cluster with stage-1 of the bahu-janma traversal — escape from viṣaya-thicket + arrival at sad-vāsanā encampment; 7.128 will deliver stage-2 (sādhu-sanga + sat-karma road + apravṛtti-detour avoided).
Ovi 7.128
Original (Marathi): मग साधुसंगें सुभटा । उजू सत्कर्माचिया वाटा । अप्रवृत्तीचा अव्हांटा । डावलूनि ॥१२८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| मग | then, thereupon |
| साधुसंगें | by-the-company-of-sādhus (instrumental) |
| सुभटा | O good-warrior (vocative addressed to Arjuna) |
| उजू | straight, direct |
| सत्कर्माचिया | of-sat-karma (genitive) |
| वाटा | path, road |
| अप्रवृत्तीचा | of-apravṛtti, of-non-engagement / mere-ritual-engagement (genitive) |
| अव्हांटा | detour, byway, side-track |
| डावलूनि | having-bypassed, having-circumvented, having-set-aside |
Literal translation
English: Then, by the company of sādhus, O good-warrior, having bypassed the detour of apravṛtti, he comes onto the straight road of sat-karma —
मराठी (आधुनिक): मग, हे सुभटा, साधूंच्या संगतीने अप्रवृत्तीच्या (निवृत्तिमार्गाच्या किंवा मेर-कर्मकांडाच्या) अव्हाणाला बगल देऊन तो सरळ सत्कर्माच्या वाटेवर येतो —
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Sādhu-sanga as the mediating condition | Sat-sanga as the necessary catalyst (BG-4.34) | A community of practice that does not have to instruct you in doctrine — its mere proximity reorients your path |
| Straight road of sat-karma vs. detour of apravṛtti | Active-righteous-action vs. either evasion-by-inaction or mere-ritualistic-engagement | Choosing concrete daily action-with-right-orientation over either "I'll wait until I'm ready" passivity or "I do the prescribed forms" mechanical religiosity |
Metaphor-family: straight-road-vs-detour path-imagery.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.127 developed-further (vāsanā-shift → karma-shift sequence); 7.129 foreshadows (sat-karma road walked detached).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: bahūnām janmanām ante as multi-stage traversal); BG-4.34 (echo: upadekṣyanti te jñānam jñāninas tattva-darśinaḥ — sat-sanga as jñāna-mediator).
Modern application
- When a specific friend or teacher — without overtly instructing you — shifts your behavior simply by-being-around — and you find yourself spending less time on the detour-activities (TV, doom-scroll) that you used to default-to.
- When you notice that you have, almost without deciding, stopped attending a particular ritualized but disengaged commitment (a club, a weekly event) — the apravṛtti-detour you used to take — and chosen instead the more demanding straight-road of concrete-useful-action.
- When you re-discover that an ostensibly-pious abstention (refusing to engage at all, "I'm not getting involved") was actually an apravṛtti-avhāmṭā (a detour of evasion) — and you choose to act-rightly instead of not-acting-piously.
Sādhanā
Identify ONE apravṛtti-detour you currently take — a refusal to engage that has been masquerading as wisdom or piety. In the next 24 hours, take one concrete step on the sat-karma straight-road that the detour was avoiding. (Not a major project — one phone-call, one email, one direct-conversation.)
Arc
7.128 delivers stage-2 (sat-karma road chosen via sādhu-sanga); 7.129 will deliver stage-3 — the road walked WITHOUT the sandal of craving and WITHOUT the bookkeeper of fala-hetu.
Ovi 7.129
Original (Marathi): आणि जन्मशतांचा वाहतवणा । तेविंची आशेचिया न लेचि वाहणा । तेथ फलहेतूचा उगाणा । कवणु चाळी ॥१२९॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| आणि | and |
| जन्मशतांचा | of-a-hundred-births (genitive) |
| वाहतवणा | traveling-companion, fellow-wayfarer, trodden-path-streak |
| तेविंची | even-then, even-with-that, in-that-very-condition |
| आशेचिया | of-the-craving / hope / āśā (genitive) |
| न लेचि | does-not-even-wear, does-not-put-on |
| वाहणा | sandal, footwear |
| तेथ | there, in-that-case |
| फलहेतूचा | of-the-fala-hetu, of-the-fruit-motive (genitive) |
| उगाणा | bookkeeping, the-keeping-of-accounts, the-tally |
| कवणु | who? |
| चाळी | tends, keeps, maintains |
Literal translation
English: And with the traveling-companion of a hundred births — even-then he does not even wear the sandal of craving; there, who keeps the bookkeeping of fala-hetu?
मराठी (आधुनिक): आणि शंभर जन्मांचा सोबती असला तरीही आशेची चप्पल तो पायात घालत नाही; मग तिथे फलहेतूचा हिशेब कोण ठेवणार?
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Sandal of craving not worn | Niṣkāma-status as the natural-shoeing of the bahu-janma traveler | After enough iterations of seeing fruit-craving distort action, the option of "wanting-the-outcome" has dropped out of the toolkit |
| Bookkeeping of fala-hetu — who keeps it? | The accounting-of-merit / "what-do-I-get-from-this" is discontinued | The internal scorecard ("I did this, so I should get that") has no operator — nobody is running it anymore |
Metaphor-family: footwear-and-bookkeeping — practical-everyday images for spiritual-status.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.128 developed-further (sat-karma road walked detached); 7.130 foreshadows (karma-kṣaya dawn).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: jñānavān as niṣkāma-prapanna); BG-2.47 (echo: mā karma-phala-hetur bhūr); BG-5.10-12 (echo: sangam tyaktvā karoti yaḥ . . . padma-patram ivāmbhasā).
Modern application
- When you act on a difficult ethical-matter (taking a stand at work, ending an exploitative relationship) and notice that the "what-do-I-get" calculus didn't even start running — the action proceeded without the spreadsheet because the spreadsheet doesn't exist anymore for that domain.
- When you complete a piece of unrecognized-good-work (helping a stranger, finishing an anonymous review) and notice that the desire for acknowledgment isn't simmering-and-suppressed but genuinely-absent — the sandal of āśā is off.
- When a friend tries to invoke your fruit-motivation ("but you'll get this if you do that") and the appeal slides off because the receiver-for-that-message is not active.
Sādhanā
Identify ONE action in your week where the fala-hetu bookkeeping is currently active (you're tracking what-you'll-get-out-of-it). In the next 24 hours, complete ONE micro-action in that same domain without telling anyone you did it. Notice the resistance — that resistance is the bookkeeper you're trying to retire. The discipline is not heroic-renunciation; it is one-action-without-the-tally.
Arc
7.129 delivers stage-3 (sat-karma road walked detached); 7.130 will deliver stage-4 — the karma-kṣaya dawn arrives while the runner runs.
Ovi 7.130
Original (Marathi): ऐसा शरीरसंयोगाचिये राती । माजीं धांवतां सडिया आयती । तंव कर्मक्षयाची पाहाती । पाहांट जाली ॥१३०॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐसा | thus, so, in-this-way |
| शरीरसंयोगाचिये | of-bodily-association (genitive) |
| राती | night |
| माजीं | in-the-middle, within |
| धांवतां | while-running |
| सडिया | bare, stripped, unencumbered |
| आयती | light-equipped, swiftly, in-readiness |
| तंव | meanwhile, just-then, by-the-time |
| कर्मक्षयाची | of-karma-cessation (genitive) |
| पाहाती | the-dawn-watch, the-pre-dawn-twilight |
| पाहांट | dawn, daybreak |
| जाली | became, occurred, arrived |
Literal translation
English: Thus, while running bare and light-equipped through the night of bodily-association, meanwhile the dawn — the pre-dawn watch of karma-cessation — has arrived.
मराठी (आधुनिक): अशा रीतीने शरीरसंयोगरूपी रात्रीतून तो हलक्या-निःशस्त्र अवस्थेत धावत असतानाच कर्मक्षयाची पहाटवेळ केव्हाच उगवली.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Bodily-association as night | Aneka-janma samsāra as extended darkness | Decades of identifying with the body-mind-circumstances as the long-dark-spell |
| Running bare and light-equipped through the night | Niṣkāma-traversal continuing for many births | The years of detached-effort whose subjective experience is not "I am liberated" but "I am still running, just lighter" |
| Dawn of karma-cessation arrives | Karma-kṣaya as the natural fruit of detached-traversal | The realization-event arrives ON ITS OWN while the practitioner is still in-the-running posture |
Metaphor-family: samsāra-night to mokṣa-dawn — the classical Vedānta image of night-becoming-day at jñāna-udaya.
Nāth-yogic layer
Referent: The samsāra-night → mokṣa-dawn image-family is a Nātha-Vedānta classical-image; the pāhāṭa (dawn) here is the technical-Nātha image of the udaya (rising) of jñāna-prakāśa preceding the Guru-kṛpā-uṣā (the dawn-light of guru-grace) of 7.131. Confidence: low. Note: the image is general-Vedānta rather than specifically Nāth-tantric; the high-confidence Nāth-yogic referent will arrive at 7.131's guru-kṛpā-uṣā (a more-overtly-tantric phrase). The pāhātī (pre-dawn watch) preceding pāhāṭa (dawn) preserves a fine-grained tantric-pre-dawn-twilight distinction.
Cross-references
- Internal: 7.129 developed-further; 7.131 foreshadows (gurukṛpā-uṣā dawn-light).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: ante as pāhāṭa dawn); Brahma-sūtra-bhāṣya 4.1.13 (echo: uttara-pūrvāghayor aśleṣa-vināśau karma-kṣaya at jñāna-udaya); BG-4.37 (echo: jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute).
Modern application
- When, in a long-running discipline (years of meditation, years of niṣkāma-work), you suddenly notice — not by introspection-effort but mid-doing — that the karma-stream you used to be drowning-in is no longer there; the dawn arrived while you were still running.
- When a long-standing resentment dissolves not because you forgave-it (you didn't) but because the matrix-of-attachments that fueled it has burnt-out underneath while you weren't looking.
- When you realize, after years of trying-to-let-go-of a relationship-pattern, that the pattern has simply stopped operating — you didn't successfully release it, the dawn arrived.
Sādhanā
Notice ONE area of your life where you have been trying-to-let-go for years and the situation is unchanged. Sit with the possibility that the work is the running-bare-and-light, not the dawn-arrival; the dawn will arrive on-its-own when the karma-kṣaya is ready. For 5 minutes, drop the trying-to-let-go and simply continue the bare-light-running. This is sadiyā-āyatī — keep running, don't try to bring on the dawn.
Arc
7.130 delivers stage-4 (karma-kṣaya dawn arrives while the runner runs); 7.131 will deliver stage-5 — the gurukṛpā-uṣā lights up the dawn into jñāna-prakāśa.
Ovi 7.131
Original (Marathi): तैसीच गुरुकृपा उखा उजळली । ज्ञानाची वोतपली पडली । तेथ साम्याची ऋद्धि उघडली । तयाचिये दिठी ॥१३१॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तैसीच | just-so, in-the-same-way |
| गुरुकृपा | guru-grace, the-grace-of-the-guru |
| उखा | dawn-light, the-feminine-personification-of-dawn (uṣas) |
| उजळली | brightened, lit-up, illumined |
| ज्ञानाची | of-jñāna (genitive) |
| वोतपली | sun-light, the-fall-of-the-sun's-rays, the-sun-rising-bright |
| पडली | fell, came-down, arrived |
| तेथ | there, at-that-point |
| साम्याची | of-sāmya, of-equality / identity (genitive) |
| ऋद्धि | treasure, wealth, attainment, prosperity |
| उघडली | opened, was-revealed |
| तयाचिये | his (genitive of taya) |
| दिठी | sight, vision, the-act-of-seeing |
Literal translation
English: Just so, the dawn-light of guru-grace brightened; the sun-rise of jñāna fell; there, the treasure of sāmya opened to his sight.
मराठी (आधुनिक): त्याच क्षणी गुरुकृपेची उषा उजळली, ज्ञानाचा सूर्य चमकू लागला, आणि साम्याचा खजिना त्याच्या दृष्टीसमोर उघडला.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Guru-grace as the dawn-light (uṣā) that brightens | The tantric-feminine personification of grace as the first-illumination preceding jñāna | The first moment of inexplicable clarity in the presence of (or memory of) a teacher — not your effort, not their instruction, just the lighting-up |
| Jñāna as the sun whose light "falls" | Jñāna-udaya as the full-sunlight arriving after the dawn-light | The settled clear-seeing that follows the initial flash — sustained, not fleeting |
| Sāmya-ṛddhi opens to his sight | The treasure-of-equality-with-brahman opened as visible-wealth | The recognition that the inner-state of equanimity is a vast, hitherto-locked storehouse now open |
Metaphor-family: dawn-light → sun-light → treasure-opening — the tantric-Nātha cosmological grace-cascade.
Nāth-yogic layer
Referent: the uṣā → sūrya dawn-light → sun-light sequence is the classical Nātha-yogic image-family for guru-kṛpā → jñāna-udaya; the sāmya-ṛddhi (treasure-of-sāmya/equality-with-brahman) is a tantric-Nātha image of aiśvarya opening; the tayāchiyē diṭhī (in his sight) frames the realization as DARŚANA — the tantric-bhakti seeing. Confidence: high. Note: gurukṛpā is the explicit-tantric-warrant (compare 6.34's parisu-dhātu-vāda + gurukṛpā explicit-Nātha-rasāyana cluster); the uṣā-sūrya-sāmya-ṛddhi triad is the Nātha-Vedānta cosmological-image-family operationalized for adhyāya-7's jñānavān-prapatti. The triadic-sequence uṣā-ujaḷalī → vōtapaḷī-paḍalī → ṛddhi-ughaḍalī uses three feminine-passive verbs marking each as a GRACE-EVENT, not an effort-event.
Cross-references
- Internal: 7.130 developed-further (natural-dawn now lit-up as jñāna-illumination); 6.32-6.35 parallel-image (Nivṛttināth-paramparā lineage-block with Śrīnivṛtti-kṛpā-dīpa); 4.181-4.182 parallel-image (jñāna-self-comparand principle).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: jñānavān via gurukṛpā-uṣā mechanism); BG-4.34 (echo: jñāna-from-jñānins-tattva-darśins); Śvetāśvatara Upaniṣad 6.23 (echo: yasya deve parā bhaktir yathā deve tathā gurau / tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ); Hatha-yoga-pradīpikā 1.39 (echo: gurupadeśa as Nātha-yogic precondition).
Modern application
- When, after years of practice that you have not been advancing, a brief encounter with a teacher (or even a remembered-encounter from years ago) suddenly illumines what-the-practice-was-for — the gurukṛpā uṣā arrives without obvious causal-connection to your effort.
- When you read a familiar text and find it newly-luminous in a way you cannot trace to anything you did — the jñāna-vōtapaḷī paḍalī (the jñāna-sun-light fell) is operating, and what changed was not your reading but the light.
- When the inner-equanimity that you used to have to manufacture becomes effortless — the sāmya-ṛddhi has ughaḍalī (opened) and the treasure is now visible because it was always there.
Sādhanā
Identify ONE moment of unexplained clarity in your past — a moment when something you'd been wrestling with became suddenly clear, and you could not trace it to your effort. Spend 5 minutes recalling it in detail, with attention to whose-grace was operating. Name the guru (living or remembered, by-text or by-presence). This is not a homage-exercise; it is locating the uṣā that has-already-brightened in your history, which is the only-honest way to receive future uṣā.
Arc
7.131 delivers stage-5 (gurukṛpā-uṣā lighting up the dawn into jñāna-prakāśa; sāmya-treasure opening); 7.132 will begin the second architectural-section of the cluster — the experiential-omnipresence realization that the opened-sāmya-treasure operationalizes.
Ovi 7.132
Original (Marathi): ते वेळीं जयाकडे वास पाहे । तेउता मीचि तया एकु आहे । अथवा निवांत जरी राहे । तऱ्ही मीचि तया ॥१३२॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ते वेळीं | at-that-time, then |
| जयाकडे | wherever, in-whichever-direction |
| वास पाहे | looks, glances, directs-his-gaze |
| तेउता | there, in-that-direction |
| मीचि | I-alone, I-myself (with emphatic particle) |
| तया | to-him (dative of taya) |
| एकु | one, the-one |
| आहे | (I) am |
| अथवा | or, alternatively |
| निवांत | quiet, still, at-rest |
| जरी | if, even-if |
| राहे | (he) stays, remains |
| तऱ्ही | even-then |
| मीचि तया | I-alone (am) to-him |
Literal translation
English: At that time, wherever he looks, there I-alone am the One to him; or, even if he stays still, even-then I-alone am to him.
मराठी (आधुनिक): त्यावेळी तो जिकडे पाहतो तिकडे मीच एक त्याला असतो; किंवा तो शांत-स्थिर राहिला तरीही त्याला मीच असतो.
Metaphor-unfold
No extended metaphor in this ovi — direct experiential-statement of vāsudevaḥ sarvam iti in two complementary directions (active-looking and passive-resting).
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.131 developed-further (doctrinal-sāmya-statement now experiential); 7.133 foreshadows (directional → immersive); 6.144-6.147 parallel-image (chapter-6 closing sarvatra-mī-pratīti).
- Tukaram parallel: 1834 doctrinal-parallel-advaita-cascade-with-bhakta-pole-preserved.
- Source citation: BG-7.19 (direct-paraphrase: vāsudevaḥ sarvam iti unfolded experientially); Chāndogya Upaniṣad 7.25.2 (echo: directional-omnipresence adhastāt-upariṣṭāt-paścāt-puraḥ-dakṣiṇataḥ-uttarataḥ); Īśā Upaniṣad 5 (echo: tad ejati tan naijati motion-stillness double-omnipresence).
Modern application
- When, in a moment of settled-attention, you notice that the foreground-figure (a person, an object) and the background-field have the same texture of presence — and you cannot quite say what made them different a moment ago.
- When, in stillness (sitting quietly with no agenda), the felt-sense of aloneness turns out to be saturated with what you would-normally-call the world — there is no inside-of-you and outside-of-you in this register.
- When you turn your gaze to a difficult person and the ordinary defensive-aversion does not start running, because the same-presence is in them as in everyone-you-love.
Sādhanā
For 5 minutes, sit quietly and look around. Whatever your gaze lands on, internally say "the same-One." Then close your eyes and stay still; internally say "still the same-One." This is not visualization; it is testing whether 7.132's double-claim (looking-and-staying-still both reveal Me) is operative in your current state. Do not force it. If it does not land, simply note the gap — that gap is the rest of the cluster (7.133-7.135) yet-to-arrive.
Arc
7.132 stages directional-omnipresence; 7.133 will tighten this to spatial-immersion (the pot-submerged-in-the-pool).
Ovi 7.133
Original (Marathi): हें असो आणिक कांहीं । तया सर्वत्र मीवांचूनि नाहीं । जैसें सबाह्य जळ डोहीं । बुडालिया घटा ॥१३३॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| हें असो | let-this-be, let-this-stand |
| आणिक कांहीं | anything-else, anything-other |
| तया | to-him (dative) |
| सर्वत्र | everywhere |
| मीवांचूनि | without-Me, except-Me |
| नाहीं | is-not, there-is-nothing |
| जैसें | just-as |
| सबाह्य | both-inside-and-outside, with-the-outside |
| जळ | water |
| डोहीं | in-the-pool, in-the-deep-water |
| बुडालिया | submerged, fully-immersed |
| घटा | for-the-pot, of-the-pot |
Literal translation
English: Let aside everything else — to him, everywhere there is nothing except Me; just as, for a pot submerged in the pool, the water is both-inside-and-outside.
मराठी (आधुनिक): बाकी सर्व सोडून द्या — त्याला सगळीकडे माझ्याशिवाय काहीच नाही; जसे डोहात बुडालेल्या मडक्याला आत-बाहेर पाणीच पाणी असते.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Pot submerged in the pool | The bhakta as upādhi (limited-form) within the limitless Vāsudeva-field | A vessel-shape inside a body-of-water — the shape is real but the substance inside and outside is identical |
| Water both inside and outside the pot | Vāsudeva pervades both the bhakta's inner-life and outer-environment | The same field of presence in your awareness and in the room — the pot-walls (your personhood) do not separate two substances |
Metaphor-family: ghaṭa-jala / ghaṭa-ākāśa — the canonical tantric-Nātha-Vedānta pot-immersion image.
Nāth-yogic layer
Referent: the ghaṭa-jala (pot-submerged-in-water) image is the technical-tantric ghaṭa-ākāśa doctrine of the Nātha-Vedānta tradition adapted from the pot-and-water variant; the pot's-inside and pot's-outside both being-water = the bhakta's-inside and bhakta's-outside both being-Vāsudeva. Confidence: high. Note: the ghaṭa-image at this position in adhyāya-7 is operating as a tantric-cosmological warrant for the bhedābheda-position, not merely as a generic analogy. The pot is SUBMERGED rather than merely placed, intensifying the inside-outside identity beyond Gauḍapāda's standard ghaṭākāśa deployment.
Cross-references
- Internal: 7.132 developed-further (directional → immersive); 7.134 foreshadows (image-applied-to-jñāni-Lord pair); 13.864-13.870 parallel-image (chapter-13 kṣetra-jña ghaṭa-ākāśa redeployment).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: sarvam yielding na anyat exclusion); Chāndogya 6.2.1 (echo: ekam evādvitīyam); Bṛhadāraṇyaka 2.4.6 (echo: idam sarvam yad ayam ātmā); Māṇḍūkya-kārikā 3.3-9 (echo: ghaṭākāśa doctrine).
Modern application
- When attention rests so deeply that the inside-of-your-skull and the outside-of-the-room feel like the same continuous field — and the difference between subject and object is the shape of the pot, not the substance.
- When, in conversation with someone you love, the felt-sense of "two-people-in-a-room" gives way to "one-field-with-two-points-of-articulation" — without any loss of personality.
- When you realize that the privacy of inner-life and the publicness of outer-life are both modulations of one underlying field-of-presence — the pot-walls don't divide substance, they just give shape to it.
Sādhanā
For 3 minutes, hold a simple closed container (a cup, a sealed bottle) and look at it inside-and-out. Now imagine it submerged in the ocean. The water-inside and the water-outside are the same water. Now apply the same imaging to yourself — the inside of your awareness and the outside of your surroundings are the same field. Hold the image for one more minute. The image is the ovi; the felt-sense is the sādhanā.
Arc
7.133 tightens to spatial-immersion; 7.134 will apply the ghaṭa-jala image to the jñāni-Lord pair with the mutual-pervasion formula and then apophatically-retract it.
Ovi 7.134
Original (Marathi): तैसा तो मजभीतरीं । मी तया आंतुबाहेरी । हें सांगिजेल बोलवरी । तैसें नव्हे ॥१३४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तैसा | just-so, in-the-same-way |
| तो | he |
| मजभीतरीं | inside-Me, within-Me |
| मी | I |
| तया | to-him, for-him |
| आंतुबाहेरी | inside-and-outside |
| हें | this |
| सांगिजेल | (which) can-be-spoken, may-be-said |
| बोलवरी | in-words, by-speech |
| तैसें नव्हे | (it) is-not-like-that |
Literal translation
English: Just so, he is inside-Me; I am inside-and-outside him — this, what can be said in words, is not like that.
मराठी (आधुनिक): त्याचप्रमाणे तो माझ्यात आहे, मी त्याच्या आत आणि बाहेर आहे — पण हे जे शब्दांत सांगितले जाते, तसे (खरोखर) ते नाही.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| He is inside Me; I am inside-and-outside him | The bhedābheda mutual-pervasion formula — asymmetric (bhakta singly-inside-Lord; Lord doubly-inside-and-outside-bhakta) | The asymmetric-belonging: the part is contained-by the whole, but the whole is also-in the part and around the part |
Metaphor-family: mutual-pervasion formula — bhedābheda-grammar formalization.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.133 developed-further (ghaṭa-jala image applied to jñāni-Lord pair); 7.135 foreshadows (apophatic-retraction → positive-technical-name pivot).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: vāsudevaḥ sarvam iti as mutual-pervasion; iti as beyond-saying); BG-9.4 (echo: mat-sthāni sarva-bhūtāni na cāham teṣv avasthitaḥ asymmetric-dependence extended into mutual-pervasion); Bhāgavata Purāṇa 10.9.13 (echo: kṛṣṇa-bandhana inside-outside image-logic).
Modern application
- When you try to describe your most genuine spiritual-realization to a friend and find that the words DESCRIBE-IT but DO-NOT-LAND IT — the sāngijela bōlavarī taisēm navhē (what is said in words is not like that) is operative for you.
- When you read a doctrinal-formulation and recognize it as accurate-but-incomplete — the words can render the asymmetric-pervasion but not the felt-experience of it.
- When you stop trying to justify your inner-life to others — not from defensiveness but from recognition that the medium-of-words cannot carry the cargo.
Sādhanā
Take one statement of your current spiritual-understanding (one sentence — write it down). Read it aloud. Then say: "this said-in-words is not like that." Sit for 2 minutes with the gap between what you said and what the saying did-not-deliver. Do not try to close the gap by saying it better. The gap IS the sādhanā for this ovi.
Arc
7.134 deploys-applies-retracts; 7.135 will pivot to the positive-technical-name jñānāchī vākhārī and the karī āpu viśva operationalization.
Ovi 7.135
Original (Marathi): म्हणौनि असो हें इयापरी । तो देखे ज्ञानाची वाखारी । तेणें संसरलेनि करी । आपु विश्व ॥१३५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore, accordingly |
| असो | let-it-be, let-it-stand |
| हें | this |
| इयापरी | in-this-way, thus |
| तो | he |
| देखे | sees |
| ज्ञानाची | of-jñāna (genitive) |
| वाखारी | granary, storehouse (also vākhārī / vāhārī) |
| तेणें | by-that, with-that |
| संसरलेनि | circulating, issuing-out, flowing-out |
| करी | makes, does |
| आपु | own, his-own |
| विश्व | universe, world, viśva |
Literal translation
English: Therefore let it stand thus — he sees the granary of jñāna; by that, circulating, he makes the universe his own.
मराठी (आधुनिक): म्हणूनच असे राहू दे — तो ज्ञानाचा खजिना (कोठार) पाहतो; त्यातून जे प्रसारित होते, त्यामुळे तो विश्वालाच आपले करून घेतो.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Jñāna as the granary / storehouse | The jñāna-state as an inexhaustible-store rather than a cognitive-content | The settled clarity is not a particular insight but a STOREHOUSE from which insights continually issue |
| Circulating from the storehouse, he makes the viśva his own | The cosmogenic-circulation by which the universe is participated-in as the bhakta's own | Not appropriation by ownership-claim but participation-as-belonging — the world is "mine" because it is "Me-and-mine" undivided |
Metaphor-family: vākhārī / bhāṇḍāra — the tantric-Nātha storehouse cosmology (cf. 6.11 yoga-vaibhava-bhāṇḍāra ughaḍalēm).
Nāth-yogic layer
Referent: the vāhārī (granary/storehouse) image is a tantric-cosmological image of the mahā-bhāṇḍāra (the great-treasure-house) from which creation circulates; in chapter-6's preamble Jñāneśvar opened with yoga-vaibhava-bhāṇḍāra ughaḍalēm; here at 7.135 the jñāna-vāhārī is the bhakta-side variant of that bhāṇḍāra. Confidence: medium. Note: the bhāṇḍāra/vākhārī image-family is overtly tantric-Nātha; the samsaralēnī (circulating/issuing-out) verb is technical for the cosmogenic-issuing of the bhāṇḍāra. Confidence:medium because the verbatim vākhārī term's precise Nātha-lineage attribution requires variant-edition cross-checking.
Cross-references
- Internal: 7.134 developed-further (apophatic-retraction now positively-named); 6.11 parallel-image (yoga-vaibhava-bhāṇḍāra chapter-6 precedent); 7.136 foreshadows (vākhārī image → verbatim vāsudevaḥ sarvam naming).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: jñānavān + vāsudevaḥ sarvam operationalized as granary-seen + universe-made-his-own); Bhāgavata Purāṇa 11.13.24 (echo: yathopaśrayam ākāśo nānopādhi-gato vibhuḥ bhedābheda-grammar); BG-10.39-42 (echo: vibhūti-yoga closure with bījam sarva-bhūtānām).
Modern application
- When, in a settled-period of life, particular-insights stop being "moments of clarity" and become continual-issuance from a storehouse — you no longer chase clarity, it issues.
- When ownership-feelings give way to participation-feelings — "this place is mine" becoming "this place is me-and-mine-undivided" without any property-relation changing.
- When you read a book and instead-of-receiving-information you recognize the contents as already-stored-in-you, now being uncovered — the storehouse seeing recognizes the storehouse.
Sādhanā
Take ONE possession you call "mine" (a chair, a phone, a notebook). For 3 minutes, examine it not as belonging-to-you but as one issue-from the storehouse of which you are also an issue. Notice the shift: from owning to participating-in. The discipline is not to give-it-up — only to see-it-without-the-ownership-grammar.
Arc
7.135 delivers the technical-name jñāna-vākhārī + universe-made-his-own operationalization; 7.136 will deliver the verbatim-Marathi hēm samasta-hī Śrīvāsudēvō (this all is Śrī-Vāsudeva) and collapse the bhakta-king and jñānī into one-and-the-same.
Ovi 7.136
Original (Marathi): हें समस्तही श्रीवासुदेवो । ऐसा प्रतीतिरसाचा वोतला भावो । म्हणौनि भक्तांमाजीं रावो । आणि ज्ञानिया तोचि ॥१३६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| हें समस्तही | this entire (all), this whole |
| श्रीवासुदेवो | Śrī-Vāsudeva |
| ऐसा | such, of-such-a-kind |
| प्रतीतिरसाचा | of-the-rasa-of-realization (genitive) |
| वोतला | cast (as-in-metal-cast-by-pouring), poured-and-formed |
| भावो | disposition, sentiment, mode-of-being |
| म्हणौनि | therefore |
| भक्तांमाजीं | among-the-bhaktas |
| रावो | king, lord |
| आणि | and |
| ज्ञानिया | (the) jñānī |
| तोचि | (is) the-very-same-one |
Literal translation
English: "This entire all is Śrī-Vāsudeva" — such is the disposition cast by the rasa of realization; therefore he is king among bhaktas, and the jñānī is the very-same-one.
मराठी (आधुनिक): "हे सर्वच श्रीवासुदेव आहे" — असा प्रतीतिरसातून ओतून घडलेला भाव; म्हणून तो भक्तांमधील राजा, आणि ज्ञानीही तोच (एकच).
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The bhāva cast by pouring the pratīti-rasa | The jñānavān's disposition is not opined or learnt — it is metallurgically formed by the rasa of direct-realization | Conviction shaped not by argument but by the fluid of first-hand-seeing poured and set |
| King-among-bhaktas AND the jñānī is the same one | The four-bhakta-typology of BG-7.16 collapses at the summit — the rare jñānī is the king-bhakta | The supposed jñāna-vs-bhakti distinction dissolves in the person who has both completed |
Metaphor-family: pratīti-rasa-vōtalā-bhāvō — the metallurgical-rasāyana-Nātha cast-vessel image.
Nāth-yogic layer
Referent: the pratīti-rasa-vōtalā-bhāvō (the disposition cast-by-pouring-the-rasa-of-realization) image is the Nātha-rasāyana-metallurgical image-family (compare 6.34's parisu-dhātu-vāda + pāradā alchemical vocabulary); the vōtalā (poured/cast) is the metallurgical-vessel casting verb that requires the rasa-fluid to be poured INTO a mold — the bhāva is the result. Confidence: medium. Note: the metallurgical image-family is overtly Nātha-rasāyana (chapter-6's parisu-dhātu-vāda is the strongest precedent); here the pratīti-rasa (rasa-of-realization) is the pouring-fluid; the bhāvō (disposition) is the cast-result. Confidence:medium because the verb vōtalā is more general than parisu/pāradā.
Cross-references
- Internal: 7.135 developed-further (vākhārī image → verbatim-Sanskrit-claim); 7.118-7.126 (cluster 0266) developed-further (BG-7.18 jñānī tv ātmaiva me matam now-named as bhakta-king-jñānī identity); 7.137 foreshadows (identity-named → rarity-named).
- Tukaram parallel: 1768 doctrinal-parallel-jnani-as-bhakta-king-by-virtue-of-being-Vasudeva-spoken-through.
- Source citation: BG-7.19 (direct-paraphrase: vāsudevaḥ sarvam iti VERBATIM as hēm samasta-hī Śrīvāsudēvō); BG-7.17 (echo: teṣām jñānī nitya-yukta eka-bhaktiḥ viśiṣyate); BG-7.18 (echo: jñānī tv ātmaiva me matam); Bhāgavata Purāṇa 11.14.20 (echo: bhakti-supremacy with jñāna-as-bhakti-summit).
Modern application
- When a longheld conviction shifts from "I believe this" to "this is how-things-are for me" — the bhāva has been cast by the rasa of realization rather than poured-out as opinion.
- When the choice between practicing-bhakti and pursuing-jñāna stops being a real choice — because the person you would have to become to fully-do-either is the same person.
- When the felt-distinction between "I love God" and "I know God" collapses in a specific quiet moment — and the king-among-lovers and the knower are recognized as the same operator.
Sādhanā
Write down ONE conviction of yours that has the vōtalā-bhāvō quality (cast by direct-experience rather than received as opinion). Spend 5 minutes locating WHEN it was cast — what pratīti-rasa was the pouring-fluid. The point is not to defend the conviction but to recognize the casting-event. This is how 7.136 distinguishes a jñānavān-conviction from a learned-conviction.
Arc
7.136 delivers the verbatim-Sanskrit-in-Marathi + bhakta-king-jñānī identity; 7.137 will deliver the sa mahātmā sudurlabhaḥ verbatim-Marathi rendition.
Ovi 7.137
Original (Marathi): जयाचिये प्रतीतीचा वाखारां । पवाडु होय चराचरा । तो महात्मा धनुर्धरा । दुर्लभु आथी ॥१३७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जयाचिये | whose (genitive) |
| प्रतीतीचा | of-realization (genitive) |
| वाखारां | granary, storehouse (the same vākhārī from 7.135, here locative-extension) |
| पवाडु | spread, extension, vastness |
| होय | becomes, is |
| चराचरा | over-mobile-and-immobile, over-cara-acara |
| तो महात्मा | that mahātmā |
| धनुर्धरा | O Dhanurdhara, O bow-bearer (vocative addressed to Arjuna) |
| दुर्लभु | hard-to-find, durlabha |
| आथी | is, exists (Marathi present 3sg) |
Literal translation
English: He whose realization-storehouse's spread extends over the cara-acara (the mobile and the immobile) — that mahātmā, O Dhanurdhara, is hard-to-find.
मराठी (आधुनिक): ज्याच्या प्रतीतीच्या कोठाराचा विस्तार चराचर सृष्टीवर पसरतो — तो महात्मा, हे धनुर्धरा, अत्यंत दुर्मिळ.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The realization-storehouse's spread extends over cara-acara | The jñānavān's pratīti is not private-cognition but cosmically-extensive coverage of mobile and immobile existence | A person whose settled clarity reaches into all categories of being — animals, plants, objects, persons — without category-exception |
Metaphor-family: vākhārā extends over cara-acara — extension of the jñāna-storehouse image of 7.135.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.136 developed-further (identity-named → rarity-named); 7.105-7.107 parallel-image (chapter-7 opening rarity-claim BG-7.3); 7.138 foreshadows (rare-summit-named → many-fallen-named-as-foil).
- Tukaram parallel: —
- Source citation: BG-7.19 (direct-paraphrase: sa mahātmā sudurlabhaḥ VERBATIM as tō mahātmā dhanurdharā durlabhu āthī); BG-7.3 (echo: manuṣyāṇām sahasreṣu kaścid yatati siddhaye); Bhāgavata Purāṇa 11.2.29 (echo: bhāgavatā janāḥ sudurlabhāḥ).
Modern application
- When you meet someone (or read someone) whose attention to the smallest-thing (an animal, an inanimate object, a stranger) has the same texture as their attention to the highest-thing — that cara-acara extension is the mahātmā-marker.
- When you realize, after years of seeking, that the number of such people you have encountered is countable on one hand — the durlabhu āthī is empirical, not abstract.
- When you stop looking for famous-spiritual-figures and start noticing the cara-acara-extension marker in unobvious places — the marker is more reliable than the reputation.
Sādhanā
Name ONE person in your life (alive or dead, encountered-directly or by-text) in whom you have detected the cara-acara extension marker — the same settled-clarity reaching into smallest and largest categories without exception. Spend 5 minutes recalling a specific moment that revealed this in them. This is honoring the durlabhu mahātmā; the recognition is itself a form of bhakti.
Arc
7.137 names the rarity verbatim; 7.138 will close the cluster (and the chapter's bhakta-typology arc) with the contrast-foil of many-bhajakas-for-bhoga blinded by āśā-timira.
Ovi 7.138
Original (Marathi): येर बहुत जोडती किरीटी । जयांचीं भजनें भोगासाठीं । जे आशातिमिरें दृष्टी । विषयांध जाले ॥१३८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| येर | others, the-rest |
| बहुत | many, in-great-numbers |
| जोडती | are-found, are-met-with |
| किरीटी | O Kirīṭī, O crest-bearer (vocative addressed to Arjuna) |
| जयांचीं | whose (genitive plural) |
| भजनें | bhajanas, devotional-practices (plural) |
| भोगासाठीं | for-the-sake-of-bhoga, for-enjoyment |
| जे | who |
| आशातिमिरें | by-the-darkness-of-craving (instrumental) |
| दृष्टी | sight, vision |
| विषयांध | viṣaya-blind, object-blind |
| जाले | (they have) become |
Literal translation
English: Others, O Kirīṭī, are found in great-numbers — whose bhajanas are for-the-sake-of-bhoga, who by the darkness-of-craving have-become object-blind in their sight.
मराठी (आधुनिक): बाकीचे पुष्कळ सापडतात, हे किरीटी — ज्यांची भजने भोगासाठीच असतात, जे आशेच्या काळोखाने आपली दृष्टी विषयांध करून घेतले आहेत.
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Āśā as the timira (cataract / darkness) that blinds the sight | The craving-orientation as the operative-cause of viṣayāndha | The hopeful-greedy expectation that distorts what one is actually looking at — the spreadsheet-of-hopes filming over the eye |
| Bhajanas for-the-sake-of-bhoga | Religious-practice undertaken with bhoga-motivation rather than as end-in-itself | Spiritual practice instrumentalized for stress-relief, material gain, comfort, status, peace-of-mind — the form preserved, the orientation reversed |
Metaphor-family: āśā-timira-viṣayāndha — craving as cataract producing object-blindness; the same diagnostic that closed cluster 0262 at 7.67.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: 7.137 developed-further (rare-summit-named → many-fallen-named-as-foil); 7.67 parallel-image (cluster 0262 closing same viṣayāndha diagnostic); 7.108-7.117 developed-further (chapter-7 BG-7.16-19 four-cluster bhakta-typology arc closure).
- Tukaram parallel: 1762 doctrinal-parallel-fake-bhakta-with-viShaya-orientation-as-bagaLa-heron-meditator; 1772 doctrinal-parallel-six-varga-as-the-internal-cause-of-vishayAndha.
- Source citation: BG-7.19 (direct-paraphrase: sa mahātmā sudurlabhaḥ yields its complement-foil); BG-7.16 (echo: four-bhakta-typology — three non-jñānī types collapsed into bhōgāsāṭhīm); BG-7.13 (echo: mohitam now-named at the chapter-7 closure with the same viṣayāndha diagnostic); Yoga-sūtra 2.5 (echo: avidyā producing viṣayāndha).
Modern application
- When you notice that your current meditation or bhakti practice is being implicitly-graded by what-you-get-from-it (calm, status, productivity, sleep) — the bhōgāsāṭhīm bhajana is operative; the form is preserved but the orientation is the bhoga-typology of 7.138.
- When you encounter the phenomenon of spiritual people who remain object-blind in specific domains — money, recognition, comfort — and realize the bhajana has not produced the cara-acara-extension because the āśā-timira is still operative in those domains.
- When you catch yourself shopping for spiritual-results — wanting a particular experience, comparing methods by their reported-payoffs — and recognize this as the bhajana for-the-sake-of-bhoga pattern.
Sādhanā
For 5 minutes, sit with your current primary spiritual practice and ask honestly: "what am I hoping to get from this?" Write down the answers without censoring. Then ask: "what would the practice look like if I subtracted all those hopes?" The point is not to manufacture niṣkāma-bhajana by act of will; the point is to see clearly where the āśā-timira is currently filming over the dṛṣṭi. Clear-seeing of the cataract is the first step toward its cessation.
Arc
7.138 closes the cluster (and the chapter-7 BG-7.16-19 bhakta-typology arc) with the contrast-foil of many-bhajakas-for-bhoga becoming viṣayāndha by āśā-timira. The next cluster 0268 will open BG-7.20 (kāmais tais tair hṛta-jñānāḥ prapadyante anya-devatāḥ) to unfold the bhajana-for-bhoga type more specifically as anya-devatā-prapatti — the chapter-7 closing arc begins.
Cluster summary
Core teaching. BG-7.19 closes the four-bhakta-typology arc (BG-7.16-19) by naming the temporal-rarity of the jñānavān-prapatti: at-the-end-of-bahu-janma, the jñānavān surrenders-to-Me with the realization vāsudevaḥ sarvam (Vāsudeva-is-all); that mahātmā is sudurlabhaḥ (exceedingly-rare). Jñāneśvar's 12-ovi treatment (7.127-7.138) is a developmental-trajectory cluster with three architectural sections — the bahu-janma traversal-narrative (7.127-7.131), the experiential omnipresence-realization (7.132-7.135), and the doctrinal-climax-with-contrast-foil (7.136-7.138). The cluster's central architectural-move: the jñānavān-prapatti is NOT a one-time event but the END of a multi-stage developmental traversal; and that endpoint mahātmā is RARE because most bhajakas remain bhōgāsāṭhīm-oriented, blinded by āśā-timira.
Theme tags. bg-7.19; bahu-janma-traversal-narrative; jnanavan-prapatti; vasudevah-sarvam-iti; mahatma-sudurlabhah; guru-krpa-usha-jnana-sun; samya-rddhi-opening; ghata-jala-submerged-pot; vakhari-jnana-storehouse; bhakta-king-equals-jnani; ashAtimira-vishayAndha; chapter-7-bhakta-typology-arc-closure; natha-vedanta-synthesis; bhedabheda-mutual-pervasion.
Contains extended metaphor. Yes — eight distinct extended-image-families across the 12 ovis (viṣaya-thicket + sandal-of-craving + bookkeeping-of-fala-hetu + samsāra-night-mokṣa-dawn + gurukṛpā-uṣā-jñāna-sun-sāmya-treasure + pot-submerged-in-pool + mutual-pervasion-formula + jñāna-vākhārī-storehouse + pratīti-rasa-vōtalā-bhāvō-metallurgical-cast + āśā-timira-viṣayāndha).
Chapter arc position. Cluster 0267 closes the chapter-7 four-bhakta-typology arc (BG-7.16-19) and brackets-back to the chapter-7 opening rarity-claim (BG-7.3's manuṣyāṇām sahasreṣu kaścid yatati siddhaye) by restating it as sa mahātmā sudurlabhaḥ. The cluster occupies the bhakta-typology-arc-closure + chapter-rarity-bracket-completion position.
Connects to next śloka. Cluster 0267 closes with the āśā-timirēm dṛṣṭi viṣayāndha jālē diagnostic at 7.138 — the contrast-foil to the rare mahātmā of 7.137. The next śloka BG-7.20 (kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ) will unfold the bhajana-for-bhoga type of 7.138 in greater specificity — naming the anya-devatā-prapatti mechanism. The āśā-timira of 7.138 IS the kāmais tais tair hṛta-jñāna of BG-7.20; the bhōgāsāṭhīm bhajana of 7.138 IS the anya-devatā-prapatti of BG-7.20.
User-hypothesis note. The user's prompt-hypothesis was BG-7.18 (udārāḥ sarva evaite jñānī tv ātmaiva me matam — āsthitaḥ sa hi yuktātmā mām evānuttamām gatim); the actual source-text 0267 covers BG-7.19 (bahūnām janmanām ante jñānavān mām prapadyate / vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ). The user-hypothesized BG-7.18 is the verse of the IMMEDIATELY-PRIOR cluster 0266 (the prior-cluster source the user supplied as context). The off-by-one pattern in user-hypotheses noted (parallel to cluster 0262, where the user's hypothesis was BG-7.11 but actual source-text covered BG-7.13). The actual BG-7.19 cluster decoded per the source-text. The BG-7.18 content the user invoked (the udārāḥ sarva — jñānī ātmaiva-me-matam — yuktātmā-mām-evānuttamām-gatim doctrine) is fully-active in cluster 0267 as the immediate-prior doctrinal frame that 7.136's bhaktām-mājhīm rāvō āṇi jñāniyā tō-cī synthesizes alongside BG-7.17 and BG-7.19.