Cluster 0269
BG-7.21
Ovi 7.143
Original (Marathi): पैं जो जिये देवतांतरीं । भजावयाची चाड करी । तयाची ते चाड पुरी । पुरविता मी ॥१४३॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| पैं | verily, indeed (emphatic opening particle) |
| जो | whoever |
| जिये | in-which |
| देवतांतरीं | in-the-other-deity-realm, in-the-anya-devatā-locus |
| भजावयाची | of-worshipping (gen. of verbal noun) |
| चाड | longing, desire, eagerness |
| करी | makes, generates |
| तयाची | his (of-that-one) |
| ते | that |
| चाड | longing |
| पुरी | full, complete |
| पुरविता | fulfiller, supplier, the-one-who-completes |
| मी | I |
Literal translation
English: Verily, whoever generates a longing to worship in whichever other-deity-realm — his longing I make full; I am the fulfiller.
मराठी (आधुनिक): जो कोणी जे जे देवतांतर निवडून तिथे भक्ती करण्याची चाड (आस) करतो — त्याची ती चाड पूर्ण करणारा मीच आहे.
Metaphor-unfold
No extended metaphor in this ovi. The ovi is a direct doctrinal-paraphrase of BG-7.21's gracious-accommodation declaration; the only marked rhetorical move is the register-shift from the Sanskrit formal vidadhāmy aham (I ordain) to the warmer Marathi relational puravitā mī (I, the fulfiller), and the affective re-coding of the Sanskrit śraddhayā arcitum icchati (desires-to-worship-with-śraddhā) as bhajāvayācī cāḍa karī (makes longing to worship). No extended-metaphor.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. 7.143 is a direct paraphrase of BG-7.21's gracious-accommodation declaration; the doctrinal-content is Vedānta-Bhakti on anya-devatā-worship, not overtly tantric-cakra-vocabulary.
Cross-references
- Internal: 7.142 (developed-further — cluster 0268 closed BG-7.20 by questioning the kāma-driven anya-devatā-worshipper's ritual-form; 7.143 immediately reframes the same worship as STILL the Lord's own act, supplying the steady longing-to-worship); 7.144 (developed-further — 7.143 declares the Lord-as-fulfiller; 7.144 will deliver the worshipper's lack-of-niścaya diagnostic)
- Tukaram parallel: (none — BG-7.21's specific gracious-accommodation-of-anya-devatā-bhakti doctrinal-pivot does not have a direct Tukārām analogue that would land substantively in the corpus)
- Source citation: BG-7.21 (direct-paraphrase — yo yo yām yām tanum bhaktaḥ śraddhayārcitum icchati / tasya tasyācalām śraddhām tām eva vidadhāmy aham rendered as paim jō jiyē dēvatāntarīm — bhajāvayācī cāḍa karī — tayācī tē cāḍa purī — puravitā mī); BG-7.20 (echo — the cluster 0268 anya-devatā kāma-diagnosis is the immediate prior context being reframed); BG-7.22 (echo — the puravitā mī anticipates the mayaiva vihitān of BG-7.22); BG-9.23 (echo — the chapter-9 explicit extension that anya-devatā-bhakti IS-actually-Kṛṣṇa-bhakti)
Modern application
- When you have been categorizing your attention's pull-toward-some-particular-cause (a person you have committed to, a project that has become your central focus, a teacher whose authority you have accepted) as MERELY your own choice — and 7.143's cāḍa-puravitā mī invites the inversion: the steady-pull itself, even toward a particular and possibly mistaken object, is supplied from beyond your own choosing; your particular loyalties are NOT merely your own
- When you have been judging another person's narrow-and-passionate devotion-to-some-specific-form-of-the-good (a single political cause, a single artistic tradition, a single spiritual path) as smaller than your own broader vision — and 7.143's gracious-accommodation invites the suspension: their steady-faith in their particular form is itself the supply of the same single source that supplies your broader vision; the difference is in the particular-form-of-fastening, not in the source
- When you have been struggling to maintain steady-attention-to-your-chosen-practice and have concluded the steadiness must be manufactured by your own willpower — and 7.143's acalām śraddhām tām eva vidadhāmy aham invites the relinquishment: the steadiness you do-have is supplied; the steadiness you do-not-yet-have will be supplied if-the-cāḍa is genuine; the question is not how-to-manufacture-śraddhā but how-to-be-honest-about-the-cāḍa
Sādhanā
Take one particular form-of-the-good you have been attending to with steady-faith this past week (a person, a practice, a project, a teacher). Sit for 4 minutes with the question: from where does the steadiness of this attention come? Don't reach for an answer. Notice whether the steadiness feels self-generated or supplied. The ovi's claim is that it is supplied; let the question loosen the assumption of self-generation.
Arc
7.143 declares the Lord-as-fulfiller of the anya-devatā-worshipper's longing; 7.144 will deliver the diagnostic-explanation — though the Lord IS the deva-in-every-deva, the worshipper does-not-have this niścaya, and therefore holds bhāva separately in each separate locus.
Ovi 7.144
Original (Marathi): देवोदेवीं मीचि पाहीं । हाही निश्चयो त्यासि नाहीं । भावो ते ते ठायीं । वेगळा धरिती ॥१४४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| देवोदेवीं | in-each-deva (deva-in-deva), the-deva-in-every-deva |
| मीचि | I-myself, I-alone (emphatic) |
| पाहीं | behold, see (imperative/emphatic) |
| हाही | even-this, this-very |
| निश्चयो | niścaya — certain-knowledge, conviction |
| त्यासि | to-such-a-one |
| नाहीं | is-not |
| भावो | bhāva (the affective-attitude, the worshipful-disposition) |
| ते ते | that-that, in-each-separate (iterative) |
| ठायीं | in-the-locus |
| वेगळा | separately, distinctly |
| धरिती | they-hold |
Literal translation
English: Behold — I-alone am the deva-in-every-deva. But this very niścaya such-a-one does-not-have; the bhāva, in each separate locus, they hold separately.
मराठी (आधुनिक): पहा, प्रत्येक देवामधला देव मीच आहे — पण ही निश्चिती त्याला नाही. म्हणून प्रत्येक ठिकाणी (प्रत्येक देवतेत) तो भाव वेगळा-वेगळा धरतो (मानतो).
Metaphor-unfold
No extended metaphor in this ovi. The ovi is a doctrinal-diagnostic statement: the source-monism claim (dēvōdēvīm mīci pāhīm) and the worshipper's epistemic-failure (niścayō nāhīm → bhāvō vēgaḷā dharītī) are stated directly, without an extended-image-cascade. The closest-thing-to-metaphor is the spatial-imagery of ṭhāyīm vēgaḷā (separately, in each locus) — but this is doctrinal-vocabulary for locus-by-locus-bhāva-separation, not an extended metaphor.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. 7.144 is a Vedānta-monist diagnostic statement (deva-in-deva source-monism + the anya-devatā-worshipper's niścaya-failure) drawing on canonical Upaniṣadic vocabulary (Bṛhadāraṇyaka 1.4.6, 3.9), not Nātha-tantric-cakra-vocabulary.
Cross-references
- Internal: 7.143 (developed-further — 7.143 declared the Lord-as-fulfiller; 7.144 delivers the diagnostic-explanation of the worshipper's niścaya-failure that makes the gracious-accommodation necessary); 7.53 (parallel-image — the cluster 0261 source-monism mama-rūpa-sambhava for bhāvas is here-applied to the deva-domain as dēvōdēvīm mīci pāhīm; the same chapter-7 matta eva claim across two distinct domains); 9.23 (foreshadows — chapter-9 will sharpen the BG-7.21 gracious-accommodation into the stronger claim that anya-devatā-bhakti IS-actually-Kṛṣṇa-bhakti)
- Tukaram parallel: (none — Tukārām's bhakti-corpus operates on different axes; the specific deva-in-every-deva source-monism + niścaya-failure diagnostic of 7.144 does not have a direct Tukārām analogue that would land substantively)
- Source citation: BG-7.21 (paraphrase — the Sanskrit grammatical yo yo yām yām (whichever-whichever) iteration implies the worshipper's perception of distinct-forms, which 7.144 names as the absence-of-niścaya); BG-9.23 (echo — chapter-9 explicit-extension avidhi-pūrvakam); BG-10.20 (echo — the chapter-10 aham ātmā sarva-bhūtāśaya-sthitaḥ source-monism extension); Bṛhadāraṇyaka 1.4.6 (echo — yo'nyām devatām upāste ... na sa veda); Bṛhadāraṇyaka 3.9.1-9 (echo — Yājñavalkya-Vidagdha pantheon-reduction-to-one)
Modern application
- When you have noticed that you bring a different attentional-attitude to each of the different authority-figures or institutions you serve (a particular respect for one teacher, a different respect for another, a particular loyalty to one project, a different loyalty to another) — and 7.144's bhāvō vēgaḷā ṭhāyīm dharītī invites the diagnostic: the locus-by-locus separation of your attentional-attitude reflects the absence of the niścaya that the SAME source is being addressed across all these loci; the multiplicity-of-attitudes is symptom of single-source-non-recognition
- When you have been judging your-own-or-another's-religious-pluralism (the impulse to honor many forms across many traditions) as either evidence of openness or evidence of unfocused-faith — and 7.144's diagnostic invites a third reading: the multiplicity itself is neutral; what matters is whether the niścaya of single-source-in-many-tanus is present; multiplicity-with-niścaya is one thing, multiplicity-without-niścaya is another
- When you have caught yourself addressing one particular form-of-the-divine (or one particular cause, or one particular mentor) with a depth-of-attention you do-not-give to others — and 7.144's dēvōdēvīm mīci pāhīm invites the recognition: the depth that has fastened in one locus is the same depth-of-source available in every locus; the locus-by-locus differential is a feature of your perception, not of the source
Sādhanā
List on paper three different authority-figures, institutions, or chosen-causes you have given steady-attention to this past month. For each, name the particular bhāva (the attentional-attitude) you bring. Then sit for 3 minutes with the question: is the source of these three bhāvas one or three? Don't reach for an answer. The ovi's claim is that the source is one; let the question loosen the locus-by-locus separation.
Arc
7.144 closes cluster 0269 with the diagnostic-explanation of the anya-devatā-worshipper's niścaya-failure; the next śloka BG-7.22 (cluster 0270) will extend the Lord's gracious-accommodation from the steady śraddhā (BG-7.21) to the actual fruit-attainment of the worship — the Lord is the source of BOTH the worshipper's faith AND the worshipper's reward, even when the worshipper does-not-recognize the Lord as either.
Cluster summary
Core teaching: BG-7.21 declares the Lord's gracious-accommodation of anya-devatā-worship: whichever form (yo yo yām yām tanum) a devotee desires to worship with śraddhā, the Lord HIMSELF ordains (vidadhāmy aham) that very unwavering śraddhā (acalām śraddhām). The polytheistic-worship that BG-7.20 just-diagnosed as kāma-driven prakṛti-bound is here-immediately reframed as STILL the Lord's own act — the very steady-faith that fastens the anya-devatā-worshipper to his chosen form is the Lord's own gift. Jñāneśvar's compact 2-ovi treatment (7.143-7.144) delivers both halves: 7.143 renders the gracious-accommodation in the warmer Marathi cāḍa-puravitā (longing-fulfiller) register; 7.144 delivers the diagnostic-explanation — though the Lord IS the deva-in-every-deva (dēvōdēvīm mīci pāhīm), the worshipper does-not-have this niścaya, and therefore holds bhāva separately in each separate locus (bhāvō tē tē ṭhāyīm — vēgaḷā dharītī).
Theme tags: bg-7.21, anya-devatā-bhakti, lord-as-shraddha-supplier, cāḍa-puravitā-longing-fulfiller, deva-in-every-deva-source-monism, niścaya-absent-epistemic-failure, bhāva-vēgaḷā-ṭhāyīm-locus-by-locus-bhāva-separation, gracious-accommodation-of-polytheism, vidadhāmy-aham-the-lord-ordains, two-ovi-compact-treatment, echoes-bg-9.23-anya-devatā-bhakti, echoes-bṛhadāraṇyaka-1.4.6-anya-devatā-na-veda, echoes-bṛhadāraṇyaka-3.9-yājñavalkya-vidagdha-reduction-of-the-pantheon
Contains extended metaphor: false. Cluster 0269 is a tightly-stated doctrinal-pivot, not an extended metaphor-unfolding; the cluster contrasts with chapter 7's earlier metaphor-dense cluster 0261 (4-cascade BG-7.12 treatment).
Chapter arc position: Cluster 0269 (BG-7.21) is the doctrinal-pivot of adhyāya-7's anya-devatā-bhakti passage (BG-7.20-23). The four-śloka passage delivers the complete doctrine: BG-7.20 (cluster 0268) diagnoses the kāma-driven turn to anya-devatās; BG-7.21 (cluster 0269) declares the Lord's gracious-accommodation by supplying steady śraddhā even there; BG-7.22 (cluster 0270) extends the accommodation to the actual fruit-attainment; BG-7.23 closes with the asymmetric-result-judgment (their fruit is finite, Mine is permanent). Cluster 0269 sits at the structural-center: the accommodation is declared. The cluster's significance in the broader chapter-arc: cluster 0261 (BG-7.12) stated source-monism for the bhāvas (mama-rūpa-sambhava); cluster 0269 (BG-7.21) extends source-monism to the devas (dēvōdēvīm mīci pāhīm).
Connects to next śloka: Cluster 0269 closes BG-7.21 with the diagnostic dēvōdēvīm mīci pāhīm — hāhī niścayō tyāsi nāhīm — bhāvō tē tē ṭhāyīm — vēgaḷā dharītī. The next śloka BG-7.22 (sa tayā śraddhayā yuktas tasyārādhanam īhate / labhate ca tataḥ kāmān mayaiva vihitān hi tān) will extend the Lord's gracious-accommodation from the steady śraddhā (BG-7.21 / cluster 0269) to the actual fruit-attainment (BG-7.22). The 0269 → 0270 transition is the Lord-supplies-the-śraddhā-of-anya-devatā-worship → Lord-also-supplies-the-fruit-of-that-worship progression; the doctrinal-arc tightens — the Lord is the source of BOTH the worshipper's faith AND the worshipper's reward, even when the worshipper does-not-recognize the Lord as either.