Cluster 0316 — BG-9.10: *mayā adhyakṣeṇa prakṛtiḥ sūyate sa-carācaram — hetunā anena kaunteya jagad viparivartate*

Sanskrit śloka

॥ मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥१०॥

Translation: BY ME AS PRESIDING-WITNESS (mayā adhyakṣeṇa) prakṛti (prakṛtiḥ) gives-birth-to (sūyate) the moving-and-non-moving (sa-carācaram) — by THIS hetu (hetunā anena), Kaunteya (kaunteya), the world (jagat) revolves-completely (viparivartate).

The closing verse of the BG-9.7-10 cosmogonic-block

BG-9.10 closes the four-verse cosmogonic-block of the rāja-vidyā chapter: BG-9.7 named the kalpa-kṣaye / kalpādau pralaya-sarga cycle; BG-9.8 named the prakṛtim svām avaṣṭabhya — visṛjāmi punaḥ punaḥ helpless-emission claim; BG-9.9 blocked the seemingly-inevitable conclusion that such repeated cosmogonic activity must bind its agent with the udāsīna-vad āsīnam asaktam teṣu karmasu triple-compound; BG-9.10 now closes the block by naming the COSMOLOGICAL-FUNCTION of the udāsīna-vat presence — the Lord's mere presiding-presence IS the hetu by which prakṛti generates the carācara (moving-and-non-moving).

The Sanskrit's central jewel is the iconic compound mayā adhyakṣeṇa (BY ME AS PRESIDING-WITNESS). The adhi-akṣa (literally over-eye, the one whose gaze is over-from-above) is the technical Vedānta-vocabulary handle for the COSMIC-PRESIDER whose MERE PRESENCE is the enabling-condition without which prakṛti cannot generate. The Lord causes by mere-presence, not by direct action — the nimitta-mātra (mere-instrumental-cause) doctrine. The hetunā anena (by THIS hetu) refers back-and-up: the adhyakṣa-presence itself IS the hetu. The doctrinal-completion of the cosmogonic-block: BG-9.9 said the cosmogonic-activity does NOT bind the Lord; BG-9.10 says the same cosmogonic-activity CANNOT HAPPEN without the Lord's presiding-presence. The dual-claim NON-BINDING (BG-9.9) + INDISPENSABLE-PRESENCE (BG-9.10) preserves the udāsīna-vat āsīnam asaktam triple-compound's full force.

The Sanskrit adhyakṣa has a foundational Upaniṣadic source at Śvetāśvatara 6.11's eko devaḥ sarva-bhūteṣu gūḍhaḥ ... karmādhyakṣaḥ sarva-bhūtādhivāsaḥ sākṣī cetā kevalo nirguṇaś ca — the karma-adhyakṣa-sākṣī-cetā compound is exactly what BG-9.10 redeploys.

Jñāneśvar's two-part pedagogical architecture (9.131-9.139)

Part A — the literal-gloss (9.131-132)

(1) 9.131 — the sun-as-nimitta-mātra simile. Jē lokacheṣṭām samastām — jaisā nimitta-mātra kām savitā — taisā jagat-prabhavīm paṇḍusutā — hētu mī jāṇēm. As the sun (savitā) is nimitta-mātra (mere-instrumental-cause) in all lokacheṣṭās (world-activities), so know Me, O son-of-Pāṇḍu, as hētu in the jagat-prabhava (world-generation). The sun is the non-engaged-yet-necessary illuminator of all world-activity — the everyday image grounding the nimitta-mātra doctrine.

(2) 9.132 — the upapatti. Kām jē miyām adhiṣṭhīliyā prakṛtī — hōtī carācarāchiyā sambhūtī — mhaṇauni mī hētu hē upapattī ghaḍē yayā. Because by Me presiding over prakṛti (miyām adhiṣṭhīliyā prakṛtī — direct Marathi rendering of mayā adhyakṣeṇa), the moving-and-non-moving come into being (hōtī carācarāchiyā sambhūtī — direct Marathi rendering of prakṛtiḥ sūyate sa-carācaram) — therefore I am hetu; this upapatti applies here. Jñāneśvar explicitly names the 9.131-9.132 pair as a formal upapatti (logical-argument): major premise (sun-as-nimitta-mātra), minor premise (adhiṣṭhāna-prakṛti), conclusion (Lord-is-hetu).

Part B — the aiśvarya-yoga-injunction-cascade (9.133-9.139)

(3) 9.133-9.134 — the loop-back to BG-9.4-5. Ātām yēṇēm ujivaḍēm nirutēm — nyāhāḷīm pām aiśvaryayogātēm — jē māzhyā ṭhāyīm bhūtēm — pari bhūtīm mī nasēm — athavā bhūtēm nā māzhyā ṭhāyīm — āṇi bhūtām-mājīm mī nāhīm — yā khuṇā tūm kahīm — chukōm nakō. NOW BY THIS CLEAR-LIGHT (yēṇēm ujivaḍēm — BG-9.10's adhyakṣa-doctrine as the illuminating-condition), look-attentively at the aiśvarya-yoga: beings are in My place but I am not in beings — OR rather, beings are NOT in My place and I am NOT among beings — these signs (khuṇā) you should never miss.

This is the KEY internal-chapter-9 loop-back: Jñāneśvar reads BG-9.10's adhyakṣa-cosmology as the ujivaḍa (clear-light) by which to see the BG-9.4-5 aiśvarya-yoga (paśya me yogam aiśvaram — mat-sthāni sarva-bhūtāni na cāham teṣv avasthitaḥ — na ca mat-sthāni bhūtāni). The cosmogonic-block-closing of BG-9.10 and the chapter-opening of BG-9.4-5 are named as the SAME teaching; cluster 0316 makes the BG-9.4-5 ↔ BG-9.10 chapter-arc-bracket explicit. The apophatic-doubling at 9.134 (athavā bhūtēm nā māzhyā ṭhāyīm — āṇi bhūtām-mājīm mī nāhīm) is the direct Marathi rendering of the na ca mat-sthāni bhūtāni counter-formulation that prevents literal-spatial-containment misreading of mat-sthāni.

(4) 9.135 — the love-meta-statement. Hēm sarvasva āmuchēm gūḍha — pari dāvilēm tuja ughaḍa — ātām indriyām dēūni kavāḍa — hṛdayīm bhōgīm. This is OUR ENTIRE-SECRET (the aiśvarya-yoga as the Lord's most-precious-most-hidden) — but I have shown it to you openly (the love-disclosure to Arjuna) — now close the doors of the indriyas (pratyāhāra) and enjoy it in the hṛdaya (the inward-mode of reception). The injunction echoes BG-9.1's idam tu te guhya-tamam pravakṣyāmy anasūyave — jñānam vijñāna-sahitam (I will declare to you this MOST-SECRET knowledge-with-realization), the chapter-9-opening commitment now fulfilled mid-cluster.

(5) 9.136 — the damśu-grasp / tuṣīm-kaṇu image. Hā damśu jamva nayē hātām — tamva māzhēm sāchōkārapaṇa pārthā — na sampaḍē gā sarvathā — jevim tuṣīm kaṇu. Until this DAṂŚU-GRASP comes to hand, My TRUTHFUL-BEING-NESS, O Pārtha, is not at-all seized — like the grain in the chaff. The Marathi damśu (literally bite/sting) names true-grasp as VISCERAL-DIRECT-SEIZURE, not mental-inferential-construction. The tuṣīm kaṇu (grain-in-chaff) image is the classical Marathi agrarian-image for the essence-hidden-inside-the-husk that is NOT-SEIZED until the chaff is removed by active threshing.

(6) 9.137-138 — the false-grasping image-twin. Ēṟhavīm anumānāchēni paisēm — āvaḍē kīra kaḷalēm aisēm — pari mṛgajaḷāchēni vōlāmśēm — kāya bhūmi time? — Jē jāḷa jaḷīm pāngilēm — tētha candra-bimba disē āntuḍalēm — pari thaḍiyē kāḍhūni jhāḍilēm — tēvhām bimba kēm sāngaim? Otherwise by inference's expanse it may seem grasped — but does the ground get wet from mirage-water's moisture? When the net is cast in water, the moon-orb appears caught there — but pull-to-shore-and-shake, then tell me where is the bimba?

Two classical Indian-philosophical false-cognition images deployed as parallel-warnings: the mṛga-tṛṣṇikā (mirage / deer-thirst, lineage from the Yogavāsiṣṭha-Vairāgya-prakaraṇa and Pañcadaśī 1.7) and the jala-candra-bimba (moon-in-water-reflection, Yogavāsiṣṭha + Māṇḍūkya-kārikā 4.58 māyāmaya-doctrine). The anumāna-paisē names the second of the classical three pramāṇas (pratyakṣa, anumāna, śabda); the verse warns that anumāna alone cannot seize the Lord's sācōkārapaṇa, just as the mirage-moisture cannot wet the ground and the net-caught-bimba is only a reflection.

(7) 9.139 — the apophatic-IS-BECOME-dissolution. Taisēm bōlavarī vāchābaḷēm — vāyāmchi jhakavijatī pratītīchēm ḍōḷē — maga sāchōkārēm bōdhāvēḷē — āthi nā hoijē. Thus by MERE WORD-STRENGTH (the third pramāṇa, śabda) the eyes of pratīti (empirical apparent-cognition) are needlessly-beguiled — then at the moment of TRUE BODHA, one neither IS nor BECOMES. The closure āthi nā hoijē (neither IS nor BECOMES) is the apophatic-IS-BECOME-dissolution that names the Lord's adhyakṣa-being as that-which-categorically-eludes the conventional asti-bhavati empirical cognition — directly grounded in BG-2.16's nāsato vidyate bhāvo — nābhāvo vidyate sataḥ, BG-13.12's na sat tan nāsad ucyate, and Māṇḍūkya 7's avyapadeśya.

The damśu-grasp as the cluster's epistemological jewel

The cluster's deepest epistemological-contribution is the DAṂŚU-GRASP doctrine at 9.136. The Marathi damśu (literally bite/sting/grasp) names true knowledge of the Lord's sācōkārapaṇa (truthful-being-ness) as VISCERAL-DIRECT-SEIZURE — not mental-construction, not inferential-deduction, not word-mediated-cognition. Until the damśu comes to hand, the Lord's sācōkārapaṇa is tuṣīm kaṇu — grain-in-the-chaff, not at-all seized.

The three-pramāṇa-warning that follows (9.137-138-139) maps the three classical pramāṇas to their respective false-grasping image:

Pramāṇa	False-grasping image	Marathi handle
anumāna (inference)	mṛgajaḷa-vōlāmśa (mirage-moisture cannot wet ground)	anumānāchēni paisēm (9.137)
empirical-pratyakṣa	jāḷa-candra-bimba (net-caught-moon is reflection only)	jāḷa jaḷīm pāngilēm — candra-bimba disē āntuḍalēm (9.138)
śabda (word-cognition)	pratītīchēm-ḍōḷē beguiled	bōlavarī vāchābaḷēm — pratītīchēm ḍōḷē (9.139)

Only the damśu (visceral-direct-seizure) reaches the Lord's sācōkārapaṇa — the seeing-mode commanded at BG-9.5 (paśya me yogam aiśvaram) and again at BG-11.8 (divyam dadāmi te cakṣuḥ paśya me yogam aiśvaram).

The chapter-arc-bracket: BG-9.4-5 ↔ BG-9.10

Jñāneśvar's Part-B loop-back at 9.133-134 makes the BG-9.4-5 ↔ BG-9.10 chapter-arc-bracket explicit. The chapter-9 opening (BG-9.4-5) named the aiśvarya-yoga doctrine: mat-sthāni sarva-bhūtāni — na cāham teṣv avasthitaḥ — na ca mat-sthāni bhūtāni — paśya me yogam aiśvaram — bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ. The chapter-9 cosmogonic-block-closing (BG-9.10) names the cosmological-function: mayā adhyakṣeṇa prakṛtiḥ sūyate sa-carācaram — hetunā anena kaunteya jagad viparivartate. Jñāneśvar's 9.133-134 reads BG-9.10's adhyakṣa as the ujivaḍa (clear-light) by which Arjuna is now to nyāhāḷī (look-attentively) at the BG-9.4-5 yogam aiśvaram. The deep-structural-claim: BG-9.4-5 and BG-9.10 are the SAME teaching at chapter-opening and at cosmogonic-block-closing — the LORD-PRESENT-AS-ADHYAKṢA / ABSENT-AS-DWELLER paradox in cosmological form.

Arc into BG-9.11

BG-9.11's avajānanti mām mūḍhā mānuṣīm tanum āśritam — param bhāvam ajānanto mama bhūta-maheśvaram (the fools deride Me thinking I have taken human-body — not knowing My supreme-being as the Maheśvara-of-all-beings) opens the next-cluster (0317) by diagnosing the misunderstanding-of-the-cosmic-Lord. The 9.137-138 anumāna-mirage / jāḷa-candra-bimba false-grasping warnings DIRECTLY prefigure the next-cluster's avajānanti-diagnosis: the avajānanti (deriding-misapprehension) of the mūḍhas IS precisely the anumāna-mode / mirage-mode / net-mode of empirical-cognition that 9.137-138 warned against. The 9.139 closing āthi nā hoijē (neither IS nor BECOMES) names the Lord's true-being as that which the mūḍhas categorically fail to apprehend by their asti-bhavati empirical cognition. With the cosmogonic-block thus closed (BG-9.7-10) and the avajānanti-warning thus prefigured, the chapter is positioned to pivot from cosmology to diagnosis (BG-9.11-12) and from diagnosis to bhakti-positive-doctrine (BG-9.13-34) — the rāja-vidyā chapter's full pedagogical-architecture now in view.