Cluster 0270
BG-7.22
Ovi 7.145
Original (Marathi): मग तिया श्रद्धायुक्त । तेथिंचें आराधन जें उचित । तें सिद्धिवरी समस्त । वर्तो लागे ॥१४५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| मग | then |
| तिया | that, with-that |
| श्रद्धायुक्त | śraddhā-endowed (Sanskrit-tatpuruṣa-loan) |
| तेथिंचें | belonging-there, of-that-place (i.e., of-that-deity) |
| आराधन | ārādhana, worship |
| जें | which |
| उचित | fitting, appropriate |
| तें | that |
| सिद्धिवरी | up-to-siddhi, until-completion |
| समस्त | entire, whole |
| वर्तो लागे | begins-to-function, comes-into-operation |
Literal translation
English: Then — endowed with that śraddhā [which I made immovable in him in BG-7.21] — the ārādhana which is fitting to that [deity], in its entirety, begins to function through to siddhi (completion).
मराठी (आधुनिक): मग त्या (मी स्थिर केलेल्या) श्रद्धेने युक्त होऊन, त्या देवतेला उचित असे जे आराधन आहे — ते संपूर्णपणे सिद्धीपर्यंत कार्यान्वित होऊ लागते.
Metaphor-unfold
No extended metaphor in this ovi. The ovi is a doctrinal-statement deepening of the Sanskrit sa tayā śraddhayā yuktas tasyārādhanam īhate; Jñāneśvar's rhetorical move is to strengthen the Sanskrit īhate (undertakes) into the siddhivarī samasta vartō lāgē (functions in-its-entirety through-to-siddhi) — an operational-completeness claim, not an image-form claim.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. 7.145 is doctrinal-statement vocabulary (śraddhā-yukta, ārādhana, ucita, siddhi-varī, vartō-lāgē); no cakra/kuṇḍalinī/suṣumnā/somatic-tantric register is invoked. The cluster's content is the substrate-monism on the deity-worship axis, not the somatic-tantric register.
Cross-references
- Internal: 7.143 (developed-further — the BG-7.21 śraddhā-firming claim now operationally-completed at the BG-7.22 first-line); 7.144 (developed-further — the bhakta lacks the unified-recognition that dēvōdēvīm mīcī pāhīm, yet the ārādhana still-functions through to siddhi because the substrate carries-it-through); 7.146 (developed-further — the operational-fact of 7.145 will be metaphysically-grounded at 7.146 in majacimstava).
- Tukaram parallel: (none — 7.145 is technical doctrinal-vocabulary on substrate-mediated other-deity-worship; Tukārām's bhakti-register operates on the prapatti-and-prema-pursuit axes rather than the substrate-subsumption-of-other-deities axis. The honest absence is preserved.)
- Source citation: BG-7.22 (direct-paraphrase — sa tayā śraddhayā yuktas tasyārādhanam īhate rendered with the Marathi siddhivarī samasta vartō lāgē operational-deepening of īhate); BG-7.21 (echo — the immediately-prior vidadhāmy aham claim is the necessary-precondition that 7.145 operationalizes); Brahmasūtra-bhāṣya 1.1.3 (echo — Śankara's śāstra-yonitvāt argument for the operational-mechanics of religious practice presupposing a substrate-disposer); Pūrva-mīmāmsā-sūtra 1.2.7-8 (echo — the apūrva doctrine of the invisible-causal-residue linking ritual to fruit, here replaced in Vedānta by the personal-Lord substrate).
Modern application
- When you have committed to a particular religious-form (a deity, a tradition, a practice-lineage) and notice that the practice has been functioning-through-to-its-result even when your conceptual-understanding of the metaphysical-substrate has been incomplete — 7.145's mag tiyā śraddhāyukta tēthiñcēm ārādhana jēm ucita tēm siddhivarī samasta vartō lāgē invites the recognition that the operational-completeness does not require the conceptual-completeness; the firmed-faith carries the practice through to siddhi independent of whether you have understood the substrate that underwrites it
- When you have wondered why a religious-form not-of-your-own-tradition seems to produce real-results for its practitioners — 7.145 invites the recognition that the operational-completeness is a function of the firmed-śraddhā (whoever firmed it — for the bhakta, the Lord himself per BG-7.21), not a function of which-form was chosen; the substrate-disposer underwrites the operational-chain across forms
- When you have set yourself a long discipline (a meditation-practice, a creative-vow, a daily-commitment) and find that on days when the faith is firmed-by-something the practice runs-through-to-completion without your-effort having to force it — 7.145's samasta vartō lāgē (the WHOLE begins-to-function) names exactly this phenomenology: when faith is firm, the practice carries itself; when faith wavers, the practice fragments. The siddhivarī (up-to-siddhi) marker holds the ideal: not partial-completion, not interrupted-attempt, but the whole-practice-functioning-through-to-its-conclusion.
Sādhanā
For 5 minutes today, identify ONE practice you have committed to (any practice — religious, creative, ethical, somatic). Ask: does the faith-in-this-practice come from me, or has it been firmed-in-me by something/someone-else? Notice — without forcing an answer — whether the firmness is dependent-on-your-effort or carried-by-something-that-is-not-your-effort. 7.145's śraddhāyukta is not a self-generated faith; it is the firmed-faith that the BG-7.21 vidadhāmy aham gave. Let the practice today be a practice-from-firmed-faith, not from will-power.
Arc
7.145 names the operational-completeness of the BG-7.21-firmed-śraddhā when it is yoked-to ārādhana — the WHOLE of the worship functions through to siddhi; 7.146 will name the substrate-disposer who actually carries-the-fruits — majacimstava (from-Me-alone) — closing the BG-7.21–22 doctrinal-couplet.
Ovi 7.146
Original (Marathi): ऐसें जेणें जें भाविजे । तें फळ तेणें पाविजे । परी तेंही सकळ निपजे । मजचिस्तव ॥१४६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐसें | thus, in-such-a-way |
| जेणें | by-whom, by-whomever (relative-instrumental) |
| जें | what, which |
| भाविजे | is-believed, is-held-in-bhāva (passive of bhāvaṇē) |
| तें | that |
| फळ | fruit, result (phala) |
| तेणें | by-him, by-that-one |
| पाविजे | is-obtained, is-attained (passive of pāvaṇē) |
| परी | but, yet (rhetorical-pivot particle) |
| तेंही | that-also (tēm + hī — that-too) |
| सकळ | all, entire (sakala) |
| निपजे | arises, is-produced (from nispad-) |
| मजचिस्तव | from-Me-alone (majaci = by-Me-itself, with emphatic ī ci; stava = on-account-of, because-of) |
Literal translation
English: Thus — whatever anyone believes (holds in bhāva), he obtains that fruit. But that-too — all of it — arises from Me alone.
मराठी (आधुनिक): अशा प्रकारे — ज्याने जे मानले (भावनेने धरले), त्याला तेच फळ मिळते. परंतु तेही (फळ) सगळेच माझ्यापासूनच निर्माण होते.
Metaphor-unfold
No extended metaphor in this ovi. The ovi is iconic-doctrinal-statement mode, not image-mode. The rhetorical-force is in the closing majacimstava — the substrate-disposer claim made compact-and-iconic in a single Marathi compound. This is among the most-iconic single Marathi compounds in the Dnyāneśvarī's adhyāya-7 substrate-monism architecture.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. 7.146 is doctrinal-substrate-monism vocabulary (bhāvijē, phaḷa, pāvijē, sakaḷa, nipajē, majacimstava); no cakra/kuṇḍalinī/suṣumnā/somatic-tantric register is invoked. The cluster's content stays on the substrate-mediation-of-other-deity-worship axis, not on the somatic-tantric axis. Honest absence preserved.
Cross-references
- Internal: 7.145 (developed-further — the operational-completeness of 7.145 is here metaphysically-grounded in majacimstava); 7.143 (developed-further — the cluster-pair 0269+0270's full doctrinal-arc closes: the Lord fulfilled-the-desire-to-worship at 7.143 + the Lord ordains-the-fruits at 7.146 — substrate at both ends); 7.23 (foreshadows — the next-cluster 0271 will deliver the qualitative-LIMIT of these substrate-mediated fruits: antavat tu phalam teṣām); 9.23 (foreshadows — BG-9.23-24 will explicitly name the BG-7.22 substrate-disposer claim with the addition of aham hi sarva-yajñānām bhoktā ca prabhuḥ eva ca).
- Tukaram parallel: (none — 7.146 is the iconic-Marathi substrate-disposer claim majacimstava on the axis of other-deity-worship-subsumption; Tukārām's bhakti-register operates on the prapatti-prema-Viṭhṭhal-exclusivity axes, not on the substrate-subsumption-of-other-deities axis. The closest abhangs would address the eka-deva-niṣṭha exclusivity claim rather than the substrate-subsumption claim of BG-7.22; the structural-axes do not match. Honest absence preserved.)
- Source citation: BG-7.22 (direct-paraphrase — labhate ca tataḥ kāmān mayā eva vihitān hi tān rendered as aisem jēṇēm jēm bhāvijē tēm phaḷa tēṇēm pāvijē parī tēmhī sakaḷa nipajē majacimstava; the Marathi majacimstava — majaci + stava — precisely renders mayā eva vihitān; the Marathi nipajē renders vihitān with emergent-cosmogonic force; the Marathi parī renders the Sanskrit hi as rhetorical-pivot); BG-9.23-24 (foreshadows — the canonical adhyāya-9 development of BG-7.22's substrate-disposer claim, with the addition of the Lord as bhoktā of all sacrifices); BG-7.23 (foreshadows — the immediately-next antavat tu phalam teṣām qualitative-limit-claim); Brahmasūtra 3.2.38-41 (echo — the phala-adhikaraṇa Vedāntic phala-dātṛtva doctrine, here rendered in Marathi vernacular); Bhāgavata Purāṇa 10.40.7 (echo — Akrūra's stuti naming the Lord as the substrate-of-all-religious-practice).
Modern application
- When you have been crediting the form-of-your-practice (the deity, the tradition, the technique, the teacher-lineage, the method) for the results you have received — 7.146's parī tēmhī sakaḷa nipajē majacimstava (but ALL-of-that-also arises from-Me-alone) invites the recognition that the form-is-the-channel and the substrate-is-the-source; the gratitude rightly-due to the form is not denied, but is to be located beyond-the-form. The substrate-disposer is not in-competition with the form; it underwrites the form.
- When you have been comparing your-tradition's-fruits unfavorably (or favorably) against another-tradition's-fruits — 7.146 invites the dissolution of the inter-traditional-rivalry on the axis of efficacy: if the fruits of all firmed-faith arise from one substrate, the rivalry is on the form-axis only, not on the substrate-axis; the majacimstava extends across forms.
- When you have been treating your own desires (the kāmān of the verse) as ontologically-yours — 7.146's kāmān mayā eva vihitān invites a more-radical recognition: even your desires-themselves, in the firmed-faith mode, are mayā vihita (ordained-by-Me); the desires-of-the-firm-bhakta are not autonomous-cravings but substrate-disposed unfoldings. This dissolves the standard renunciation-vs-fulfillment binary: the firmed-faith does not have to choose between renouncing-desires-or-fulfilling-them, because the desires-themselves are no-longer-autonomous when the śraddhā has been firmed by the Lord.
Sādhanā
At a single moment today — when something you wanted comes-to-you (a small thing or large) — pause for 30 seconds and let the words tēhī sakaḷa nipajē majacimstava (that-also arises from-Me-alone) be the only formulation you give to what-just-happened. Not "I got what I wanted." Not "my-effort succeeded." Not "the universe gave-me." But simply: that-also arises from-Me-alone — where the me is not the small-self but the substrate-disposer the verse names. Let the single experience teach the substrate-monism of the verse better than any argument-about-it would.
Arc
7.146 closes cluster 0270 with the iconic majacimstava (from-Me-alone) substrate-disposer claim — closing the BG-7.21–22 śraddhā-doctrine couplet (0269+0270) with the comprehensive subsumption-of-deity-worship-fruits. The next cluster 0271 (BG-7.23) will deliver the qualitative-LIMIT of this substrate-mediated worship: antavat tu phalam teṣām — those fruits are FINITE; the deity-worshippers go to the devas, not to Me; only mad-bhaktās go to Me also. The full BG-7.21-22-23 doctrinal-trio (clusters 0269+0270+0271) will then close the chapter's substrate-monism + qualitative-limit architecture before the BG-7.24-30 closing movement on the avyakta-vyakta confusion and the closing names of Brahman, adhyātma, karma, adhibhūta, adhidaiva, adhiyajña.
Cluster summary
Core teaching. BG-7.22 completes the BG-7.21–22 śraddhā-couplet by delivering two consecutive moves: (i) endowed-with-the-Lord-firmed-śraddhā, the bhakta undertakes the ārādhana fitting to his chosen deity, and the ārādhana functions through to siddhi (sa tayā śraddhayā yuktas tasyārādhanam īhate); (ii) from that ārādhana the bhakta obtains his desired-fruits — but those fruits are ordained BY ME ALONE (labhate ca tataḥ kāmān mayā eva vihitān hi tān). Jñāneśvar's compact 2-ovi treatment (7.145–7.146) mirrors the Sanskrit śloka's 2-pāda structure exactly. 7.145 renders the first line as mag tiyā śraddhāyukta tēthiñcēm ārādhana jēm ucita tēm siddhivarī samasta vartō lāgē — Jñāneśvar deepens the Sanskrit īhate (undertakes) into the stronger siddhivarī vartō (functioning through to siddhi), making the firmed-śraddhā operationally-complete. 7.146 renders the second line as the iconic-compressed aisem jēṇēm jēm bhāvijē — tēm phaḷa tēṇēm pāvijē — parī tēmhī sakaḷa nipajē — majacimstava (whatever-anyone believes, he obtains-that-fruit — but ALL-of-that-also arises FROM-ME-alone). The Marathi majacimstava — majaci (from-Me-itself; the emphatic ī ci preserves the Sanskrit eva) + stava (on-account-of) — is the precise rendering of mayā eva vihitān; the nipajē (arises) renders vihitān with emergent-cosmogonic force. The closing tēmhī sakaḷa (that-also ALL) makes the comprehensive-claim explicit — not merely the śraddhā (BG-7.21) but ALSO the fruits (BG-7.22) arise from-Me-alone. The cluster-pair 0269+0270 delivers the chapter's most-doctrinally-radical substrate-monism on the deity-worship axis: the form-of-worship is other-deity, but the substance (faith-firming + fruit-ordaining) is Kṛṣṇa himself.
Theme tags. bg-7.22, shraddha-yukta-aradhana, aradhana-siddhi-vart, labhate-kaman, mayaiva-vihitan, majacimstava-substrate-disposer, nipaje-emergent-cosmogony, bhakti-monism-on-deity-worship-axis, phala-datrtva-vedantic, anya-devata-bhakti-subsumption, bg-7.21-22-couplet-completion, foreshadow-bg-7.23-antavat-phala, foreshadow-bg-9.23-24-mam-eva-yajanty.
Contains extended metaphor. No — BG-7.22 is doctrinal-statement mode (śraddhā-firmed → ārādhana-completed → fruits-ordained), not image-mode. Jñāneśvar's 2-ovi treatment correctly preserves the doctrinal-statement register; no images are forced.
Chapter arc position. Cluster 0270 (BG-7.22) is the SECOND HALF of the BG-7.21–22 śraddhā-doctrine couplet that cluster 0269 (BG-7.21) opened. The chapter's structure: BG-7.13 (cluster 0262) named the moha-pivot; BG-7.14 (cluster 0263) delivered the daivī-māyā doctrine and the prapatti-solution; BG-7.15-19 (clusters 0264-0268) named the four-class division and culminated at BG-7.19's jñānī mām prapadyate vāsudevaḥ sarvam iti; BG-7.20-21-22 named the contrast — those-whose-knowledge-is-stolen-by-various-desires turn to other-deities with their own niyamas, but Kṛṣṇa firms-the-faith (cluster 0269 = BG-7.21) and ordains-the-fruits (this cluster = BG-7.22). The cluster-pair 0269+0270 closes the substrate-monism architecture on the deity-worship axis; cluster 0271 (BG-7.23) will deliver the qualitative-limit: antavat tu phalam teṣām (their fruit is finite) — those go to the deities, but my-bhaktas go to Me also. The cluster-trio 0269+0270+0271 forms the BG-7.21-22-23 śraddhā-and-its-limit doctrinal-unit.
Connects to next śloka. Cluster 0270 closes BG-7.22 with the iconic majacimstava (from-Me-alone) substrate-disposer claim — even the fruits of other-deity-worship arise from Kṛṣṇa alone. The next śloka BG-7.23 (antavat tu phalam teṣām tad bhavaty alpa-medhasām / devān deva-yajo yānti mad-bhaktā yānti mām api) will deliver the qualitative-LIMIT of this substrate-mediated worship: those fruits are antavat (finite), the worshippers go to the devas (not to Me), only my-bhaktas go to Me also. The 0270 → 0271 transition is the substrate-monism (subsumption-claim) → qualitative-limit (finite-fruit-claim) dialectical-pair — the same Lord underwrites all deity-worship-fruits AND yet those fruits are finite, the worshippers do not reach Him. This sets up the chapter-closing BG-7.24-30 movement on the avyakta-vyakta confusion + the immortal-Lord behind the mortal-form + the chapter's closing names of Brahman, adhyātma, karma, adhibhūta, adhidaiva, adhiyajña.