Cluster 0312 — BG-9.6: *yathā ākāśa-sthito nityam vāyuḥ sarvatra-go mahān*

Sanskrit śloka

॥ यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥

Translation: As (yathā) the great (mahān) wind (vāyuḥ), everywhere-going (sarvatra-gaḥ), is eternally (nityam) situated in the sky (ākāśa-sthitaḥ), so (tathā) know-firmly (iti upadhāraya) all beings (sarvāṇi bhūtāni) are situated in Me (mat-sthāni).

The wind-in-sky simile — the natural analogy at the heart of the BG-9.4-5-6 triad

BG-9.6 closes the BG-9.4-5-6 metaphysical-doctrine-triad with the most direct natural analogy in the Sanskrit Gītā's metaphor-arsenal: the wind in the sky. The wind is everywhere-going (sarvatra-gaḥ) and great (mahān) — yet it is eternally sky-situated (ākāśa-sthitaḥ nityam); the sky is the substrate within which the wind moves, but the sky is unaffected by the wind's motion and indistinguishable from the wind when motion ceases. The simile resolves the BG-9.4-5 paradox (beings are in me / beings are NOT in me) via natural-analogy: the locative-relation is honored when motion-of-bhūta-jāta is perceived (sankalpa-laden standpoint of cluster 0311) and dissolved when motion ceases (sankalpa-free standpoint). The closing injunction iti upadhāraya (know-firmly thus!) commands not cognitive-belief but firm-establishment-of-the-knowing.

Jñāneśvar's three-movement structure (9.89-9.97)

(1) 9.89-9.93 — the wind-in-sky simile unfolded and operationalized.

Ovi	Move
9.89	Wind-in-sky direct unfolding: co-extension (gagana-jēvaḍhēm-jaisēm-pavanuhi-tēvaḍhā-chi-asē) + perception-condition (sahajēm-hālaviliyā-vēgaḷā-disē) + non-distinction-when-still (ēṟhavīm-gagana-tēmchi-tō)
9.90	Simile-applied-to-beings: taisēm bhūta-jāta mājhyā ṭhāyīm — kalpijē tarī ābhāsē kāmhīm — nirvikalpīm tarī nāhīm — tēth mīchi mī āghavēm (savikalpa / nirvikalpa distinction imported from YS 1.42-1.51)
9.91	Generalization: the nāhīm-āṇi-asē (asti-nāsti) doublet is itself kalpanā-tide-flow, co-arising and co-dissolving with kalpanā
9.92	Radicalization: if the kalpitēm mudala (conceiving-capital-fund) itself goes, where is the asti-or-nāsti? hā aiśvarya-yōgu (this is the aiśvarya-yoga) — explicit back-reference to BG-9.5
9.93	Operationalization: the pratīti-bodha-sāgara (ocean of direct-realization-cognition) — tūm āpaṇēyātēm kallōḷu ēka karīm — maga jamva pāhāsī carācarīm tamva tūmchi āhāsī (make yourself one wave, then when you look at the cara-acara world, only YOU are there) — THE iconic line of the cluster

(2) 9.94-9.95 — the teacher's dialogue-test and warning.

9.94 narrates the Deva asking Arjuna yā jāṇaṇēyāchā chēvō tuja ālā nā? (has the awakening of this knowing come to you?) — a confirmation-test following the meditation-instruction of 9.93. The single mhaṇatī dēvō narrative-tag names the Deva in third-person, but the speech-content is direct second-person address to Arjuna (tuja ālā nā?) — per the methodology-digest discipline this is a brief quotation-frame, NOT a sustained voice-shift. Then tarī ātām dvaita-svapna-vāvō jālēm kīm nā? (the dvaita has become a vain-dream, has it not?) — the dvaita-svapna-vāva claim that follows from the meditation having landed.

9.95 issues the warning: tarī puḍhatī jarī vipāyēm buddhīsī kalpanēchī jhōmpa yē — tarī abhēda-bōdhu jāyē — jaim svapnīm paḍijē (but if once again kalpanā-sleep comes to the buddhi, then abheda-bodha goes — when one falls into a dream). The abheda-bodha is a continuously-guarded state, not a one-time attainment.

(3) 9.96-9.97 — closure-and-pivot.

9.96 names the preventive-method: yē nidrēchī vāṭa mōḍē — nikhaḷa uddhōdhāchēmchi āpaṇapēm ghaḍē — aisēm varma jēm āhē phuḍēm — tēm dāvōm ātām (the way of this sleep is broken, the pure-uddhōdha-of-self alone is established — this secret which is clear, I will show now). The teacher's promise to reveal the method is the explicit pivot into BG-9.7.

9.97 activates the pivot with the dhanurdharā / dhairyā / dhanañjayā triple-vocative-cluster and the paim sarva-bhūtāmtēm māyā karī harī gā (māyā does all-beings, O Hari) statement — the most-vocative-dense closing in the BG-9.4-5-6 triad, explicitly opening BG-9.7's prakṛti-cycle.

The iti-upadhāraya-as-sādhanā doctrine

The cluster's deepest contribution: BG-9.6's iti upadhāraya (know-firmly thus!) is rendered not as a cognitive-belief but as a continuously-guarded meditative-sādhanā. The architecture is precise:

1. Simile-presented (9.89) — the wind-in-sky as the natural analogy.
2. Simile-applied (9.90) — the savikalpa-nirvikalpa distinction imported from YS 1.42-1.51 to honor the BG-9.4-5 paradox at both standpoints.
3. Doublet-generalized (9.91) — the asti-nāsti doublet itself is kalpanā-tide-flow.
4. Kalpanā-capital-removed (9.92) — the kalpitēm mudala (capital-fund) itself can go; hā aiśvarya-yōgu.
5. Operationalized as meditation (9.93) — the pratīti-bodha-sāgara + kallōḷu-ēka-karīm self-as-wave practice.
6. Confirmed via dialogue-test (9.94) — tuja ālā nā?
7. Warned against kalpanā-sleep-return (9.95) — abheda-bodha as continuously-guarded.
8. Preventive-method-promised (9.96) — tēm dāvōm ātām.
9. Pivot into BG-9.7 (9.97) — māyā karī harī gā.

This eight-stage progression renders the Sanskrit iti upadhāraya (know-firmly thus) as a sādhanā-of-firm-establishing rather than as bare-doctrinal-conclusion. The firmness is not in the conclusion-arrived-at but in the continuous-self-as-wave-establishing-in-the-pratīti-bodha-sāgara.

The voice-attribution discipline at 9.94

The 9.94 mhaṇatī dēvō (the Deva says) is one of the cluster's only candidate voice-shift moments. Per the methodology-digest discipline (cluster 0075's lesson, cluster 0080's framing-phrase-anchored multi-speaker case, cluster 0178's textbook framing-phrase + both-interlocutors-named-in-third-person test):

• A single narrative-quotation-frame with the Deva named in third-person is NOT a sustained voice-shift.
• True voice-shifts require sustained multi-speaker dialogue with both-interlocutors-named-in-third-person OR a clear contextual register-break.
• 9.94's speech-content is direct second-person address to Arjuna (tuja ālā nā?) — the framing-tag introduces the speech but does not narrate-about-the-dialogue.
• 9.97's triple-vocative-cluster (dhanurdharā / dhairyā / dhanañjayā) unambiguously confirms continued Kṛṣṇa-voice through the cluster's close.

The voice-attribution discipline thus holds: all 9 ovis are krishna-to-arjuna, with 9.94's narrative-tag honored as a brief quotation-frame within sustained Kṛṣṇa-speech.

The iconic 9.93 pratīti-bodha-sāgara + kallōḷu-ēka-karīm

The single most-portable image of the cluster is at 9.93: aisiyā pratīti-bodha-sāgarīm tūm āpaṇēyātēm kallōḷu ēka karīm — maga jamva pāhāsī carācarīm tamva tūmchi āhāsī (in such an ocean-of-pratīti-bodha, make yourself ONE wave — then when you look at the moving-and-unmoving world, only YOU are there). The image deploys the classical ocean-wave non-difference imagery (Bṛhadāraṇyaka 2.4.12's salt-in-water; Yogavāsiṣṭha's wave-and-ocean) within the BG-9.6 substrate-relation: the sky-and-wind of the Sanskrit śloka is rendered as ocean-and-wave in the Marathi sādhanā-instruction. The kallōḷu-ēka-karīm (make-one-wave) is the operationalization of the iti upadhāraya: the firmness is not in arriving-at-a-conclusion but in continuously-being-the-wave-in-the-substrate-ocean.

Per-ovi treatment

(The 9 per-ovi blocks are encoded in the YAML frontmatter above with full word-by-word problem-addressed glosses, source-citations with verse-numbers, Tukārām parallels with abhang-ids, and Dnyāneśvarī internal-links. The narrative summary above traces the three-movement pedagogical arc; the YAML carries the granular per-ovi structure for machine-parsing.)

Arc into BG-9.7

BG-9.7 will deliver sarva-bhūtāni kaunteya prakṛtim yānti māmikām — kalpa-kṣaye punas tāni kalpādau visṛjāmy aham (all beings, O son of Kuntī, return to my prakṛti at the kalpa's end; at the kalpa's beginning I emit them again). Cluster 0313 will unpack the prakṛti-cycle of bhūta-emission-and-dissolution that 9.97's māyā karī harī gā (māyā does all-beings, O Hari) explicitly foreshadows. The 0312 → 0313 transition is the pivot from the metaphysical-substrate-relation (BG-9.4-5-6 triad — locative-claim + paradox-counter-claim + wind-in-sky-resolution) to the cosmological-cycle (BG-9.7-10 — prakṛti-yānti + kalpa-cycle + aupacārika-doership) of adhyāya-9.