Cluster 0347 — BG-10.7 — The vibhūti-yoga tattva-knower's promise of avikampa-yoga
BG-10.7
Sanskrit śloka (BG-10.7): एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः । सोऽविकंपेन योगेन युज्यते नात्र संशयः ॥७॥
This (etām) vibhūti (vibhūtim) and (ca) yoga (yogam) of-Mine (mama) — he-who (yaḥ) knows (vetti) tattvena (tattvataḥ, in-truth, in-the-precise-tattva-sense) — he (saḥ) by-unshakable (avikampena) yoga (yogena) is-yoked (yujyate) — not (na) here (atra) doubt (samśayaḥ) ॥7॥.
BG-10.7 is the FIRST FORMAL VIBHŪTI-YOGA-KNOWER-PROMISE of the vibhūti-yoga chapter — the master-claim that vibhūti-knowledge produces avikampa-yoga (unshakable-yoga). The Sanskrit's load-bearing terms are (1) etām vibhūtim — the demonstrative pointing back to the bhāva-list of BG-10.4-5 and the maharṣi-manu list of BG-10.6 and prospectively to the great vibhūti-listing of BG-10.19-42; (2) yogam ca mama — and the yoga of-Mine, the joining-principle by which the vibhūti-particulars cohere as one Lord's manifest-glory; (3) yo vetti tattvataḥ — he-who knows tattvena, in-the-essence-not-in-appearance, the abheda-dṛṣṭi knowing; (4) avikampena yogena yujyate — yoked by unshakable-yoga, yoga that does not tremble; (5) nātra samśayaḥ — no doubt here, doubt-elimination as the precise correlate of avikampa-yoga. Jñāneśvar's 8-ovi treatment unpacks this with a four-move architecture: universalizing-vyāpti (10.104-10.105) → tattva-knower's awakening (10.106) → avikampa-yoga as three-layer-ekatva-pratīti + mind-body-meeting + triśuddhi (10.107-10.108) → abheda-bhakti-mechanism + BG-6 back-reference + forward-pivot (10.109-10.111).
Ovi 10.104
Original (Marathi): यालागीं सुभद्रापती । हे भाव इया माझिया विभूती । आणि यांचिया व्याप्ती । व्यापिलें जग ॥१०४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| यालागीं | therefore |
| सुभद्रापती | Subhadrā-Lord (Arjuna vocative — husband of Subhadrā) |
| हे भाव | these bhāvas |
| इया माझिया | these of-Mine |
| विभूती | vibhūtis, manifest-glory-instances |
| आणि | and |
| यांचिया व्याप्ती | by their vyāpti (pervasion) |
| व्यापिलें | pervaded |
| जग | world |
Literal translation
English: "Therefore, Subhadrā-Lord — these bhāvas are these vibhūtis of-Mine; and by their vyāpti the world has been pervaded."
मराठी (आधुनिक): "म्हणून, सुभद्रापती (अर्जुना) — हे भाव हे माझ्या विभूती आहेत; आणि यांच्या व्याप्तीने जग व्यापलेले आहे."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| hē bhāva iyā mājhiyā vibhūtī — these bhāvas are MY vibhūtis | The Lord's first-person-possessive claim collapsing the BG-10.4-5 bhāva-list AND the BG-10.6 maharṣi-manu list into the single category MY-vibhūtis, the precise referent of the BG-10.7 etām vibhūtim demonstrative | The CEO claiming the entire-product-catalog as MY-products — the unifying-claim that the cataloged-particulars belong to one source |
| yāmciyā vyāptī vyāpilēm jaga — by their vyāpti the world is pervaded | The vyāpti-doctrine extending the vibhūtis from particular-instances to pervasion-agents — the vibhūtis do not merely EXIST, they PERVADE the world | The water-table pervading the entire-region — not located in any one well, but the substrate of all the wells |
Metaphor-family: vibhūti-as-vyāpti-agent — the bhāva-list and maharṣi-manu list collapsed into MY-vibhūtis and the vibhūtis collapsed into pervasion-of-the-world.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.103 (closing 0346 — the seven-maharṣi and four-manu list locked as Lord's mānasa products amplified here into the universalizing MY-vibhūti category); developed-further to 10.105 (vyāpti-declared → vyāpti-universalized-to-advaita pedagogical-amplification).
- Tukaram parallel: 1442 (apophatic-cascade abhang) — the Lord-pervades-the-world doctrine (Jñāneśvar's deity-side) and the bhakta-recognition-of-the-Lord-as-substrate (Tukārām's bhakta-side) as two-sides of one Marathi-vyāpti-tradition.
- Source citation: BG-10.7 (direct-paraphrase — etām vibhūtim demonstrative grounded in the Marathi hē bhāva iyā mājhiyā vibhūtī); BG-10.4-6 (echo — the antecedent bhāva-list and maharṣi-manu list); BG-7.7 (echo — mattaḥ parataram nānyat kiñcid asti — mayi sarvam idam protam sūtre maṇi-gaṇā iva the precedent vyāpti-doctrine).
Modern application
- The reader who has just completed a long list of attributes-of-the-Divine (compassion, knowledge, equanimity, courage, etc.) and discovers that the yālāgīm (therefore) pivot reframes the list as not-attributes-cataloged-from-outside but Lord-self-named-as-MINE. The shift from third-person-cataloging to first-person-claiming is the precise register.
- The contemplative who has worked with the brahmādi-pimpīlikā perception (Brahmā-to-ant as the cosmic range) and now sees the vibhūtis as not-particular-special-instances but as the pervasion-agents that pervade the entire range. The vibhūtis are the substrate-of-the-cosmic-range, not points-within-it.
- The systems-thinker who recognizes that the apparent-particulars of any system are vyāpti-agents of the underlying generative-principle — the principle does not stand-behind the particulars but pervades-through-them as the medium-of-the-particulars.
Sādhanā
For three minutes today, list five qualities you would normally attribute-to-the-Divine (compassion, knowledge, etc.). Then shift the register from your-cataloging to the Lord-claiming: hold each quality with the inner phrase iyā mājhiyā vibhūtī (these are MINE). Notice the difference between attributes-cataloged-from-outside and attributes-named-from-the-first-person-of-the-Lord.
Arc
10.104 names the vyāpti-of-the-vibhūtis-pervading-the-world. 10.105 will extend the vyāpti to the universalizing brahmādi-pimpīlikā merism with the explicit mīvāmcūnī dusarī gōṣṭī nāhīm (without-Me no-second-thing) advaitic-conclusion.
Ovi 10.105
Original (Marathi): म्हणौनि गा यापरी । ब्रह्मादिपिपीलिकावरी । मीवांचूनि दुसरी । गोठी नाहीं ॥१०५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore |
| गा | vocative particle |
| यापरी | in this manner |
| ब्रह्मादि | from Brahmā onwards |
| पिपीलिकावरी | down to the ant |
| मीवांचूनि | without Me |
| दुसरी | second |
| गोठी | thing |
| नाहीं | is not |
Literal translation
English: "Therefore, indeed — in this manner — from Brahmā down to the ant — without Me — no second thing exists."
मराठी (आधुनिक): "म्हणून, अरे — याप्रकारे — ब्रह्मादिकांपासून पिपीलिका (मुंगी) पर्यंत — माझ्याशिवाय — दुसरी कोणतीही गोष्ट नाही."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| brahmādi pimpīlikā varī — from Brahmā down to the ant | The classical vyāpti-merism naming the vertical-cosmic-range from the highest creator-class deity (Brahmā) down to the smallest insect (the ant) — the precise philosophical-figure for the totality-pervasion closing the door on any partial-exception | The entire-species-spectrum from the largest mammal to the smallest microorganism — the vyāpti-domain spans the whole range without-gap |
| mīvāmcūnī dusarī gōṣṭī nāhīm — without Me no second thing exists | The load-bearing advaitic-claim, the explicit no-second-thing-exists doctrine, the Chāndogya ekam evādvitīyam rendered into Marathi Lord-first-person | The substrate-of-being-itself — no entity, no being, no thing-that-is exists outside the substrate, the substrate IS the entire field |
Metaphor-family: vyāpti-merism + advaitic-conclusion — the brahmādi-pimpīlikā merism universalizing the vyāpti claim of 10.104, sealed by the dusarī gōṣṭī nāhīm (no-second-thing) advaitic-formula. This is the precise advaitic content of the BG-10.7 tattvataḥ (in-the-precise-tattva-sense) knowing.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.104 (vyāpti-declared → vyāpti-universalized-to-advaita pedagogical-amplification); foreshadows 10.106 (advaitic-content-stated → advaitic-knower-described pedagogical-pivot).
- Tukaram parallel: 1503 (apophatic-cascade abhang) — sarvām ṭhāyīm tūmci sarva hī jālāsī — dujēm navhē (in all places You alone became all — there is no second) as the bhakta-side articulation of the 10.105 dusarī gōṣṭī nāhīm Lord-side declaration; 1823 (iconic 4-pair advaita-paradox-cascade) — closing sarvām ṭhāyīm tūm ci sarva hī jālāsī — dujēm navhē (in ALL places You ALONE became ALL — NO SECOND) as the precise bhakta-side counterpart of the 10.105 Lord-side declaration.
- Source citation: BG-7.7 (direct-paraphrase — mattaḥ parataram nānyat kiñcid asti directly rendered as mīvāmcūnī dusarī gōṣṭī nāhīm); Chāndogya Upaniṣad 6.2.1 (echo — sad eva somyedam agra āsīd ekam evādvitīyam the foundational ekam-evādvitīyam doctrine); Bṛhadāraṇyaka Upaniṣad 1.4.10 (echo — aham brahmāsmīti tasmāt tat sarvam abhavat the Brahman-becomes-all-classes doctrine); BG-13.16 (echo — avibhaktam ca bhūteṣu vibhaktam iva ca sthitam the undivided-yet-as-divided doctrine).
Modern application
- The non-dual contemplative who has read the Upaniṣadic ekam evādvitīyam formulas and discovers that the same doctrine is articulated in Marathi in the precise Lord-first-person register: not philosophical-third-person ("Brahman is one without-a-second") but Lord-first-person ("without Me no second thing exists"). The shift from third-person to first-person is the bhakti-Vedānta hinge.
- The biologist or ecologist who works with the cosmic-range from the most-complex organism to the smallest microorganism and recognizes the vyāpti-doctrine in its scientific-equivalent: the substrate-of-life pervades the entire range without partial-exception.
- The student of comparative-religion who has been keeping the categories of polytheism (many gods) and monotheism (one God) and discovers the bhāva-list-as-MY-vibhūtis logic: the apparent-many are the One's manifest-vibhūtis, the apparent-particulars are the One's vyāpti-agents. The brahmādi-pimpīlikā formula collapses the many-and-the-one polarity.
Sādhanā
For five minutes today, hold the formula mīvāmcūnī dusarī gōṣṭī nāhīm (without Me no second thing exists) — but in the Lord-first-person register: imagine the Lord saying this directly to you. Notice the difference between you-meditating-on-the-non-duality (third-person) and the Lord-speaking-the-non-duality-to-you (first-person). The second is the bhakti-Vedānta register.
Arc
10.105 named the advaitic content of the tattva-knowing. 10.106 will name the tattva-knower's state: the one who truly knows this has WOKEN to the jñāna-state, hence no-longer-sees the uttamādhama-bhēda bad-dream.
Ovi 10.106
Original (Marathi): ऐसें जाणे जो साचें । तया चेइरें जाहालें ज्ञानाचें । म्हणौनि उत्तमाधम भेदाचें । दुःस्वप्न न देखे ॥१०६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ऐसें | thus (pointing back to 10.105's no-second-thing claim) |
| जाणे | knows |
| जो साचें | the one who [knows] truly |
| तया | for him |
| चेइरें | awakening (from sleep) |
| जाहालें | has occurred |
| ज्ञानाचें | of jñāna |
| म्हणौनि | therefore |
| उत्तमाधम | superior-and-inferior |
| भेदाचें | of bhēda (difference) |
| दुःस्वप्न | bad dream |
| न देखे | does not see |
Literal translation
English: "The one who truly knows thus — for him the jñāna-awakening has occurred; therefore he does not see the bad-dream of uttamādhama (superior-and-inferior) bhēda."
मराठी (आधुनिक): "जो खऱ्या अर्थाने असे जाणतो — त्याला ज्ञानाचे जागरण झाले आहे; म्हणून तो उत्तमाधम भेदाचे दुःस्वप्न पाहत नाही."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| tayā cēirēm jāhālēm jñānāchēm — for him the jñāna-awakening has occurred | The classical Vedāntic prabuddha-image: the jñānin as the one who has WOKEN FROM THE SLEEP OF IGNORANCE — the precise Marathi figure for the jñāna-awakening as waking-from-sleep | The person who has just woken from a vivid dream and recognizes that the dream-content was not-the-waking-reality — the recognition is not gradual-shift but discontinuous-waking |
| uttamādhama bhēdāchēm duḥsvapna na dēkhē — does not see the bad-dream of superior-inferior bhēda | The perception of superiority-and-inferiority among beings rendered as the bad-dream that disappears with jñāna-awakening — the bhēda is a perceptual-error, the perception of the Brahmā-down-to-ant range as a hierarchy-of-better-and-worse | The post-dream perception that the dream's hierarchical-anxieties (the dream-person being below or above someone) were dream-content, not reality — the waking-person does not re-engage them |
Metaphor-family: jñāna-awakening-from-sleep + bhēda-as-bad-dream — the classical Vedāntic prabuddha-image rendered with the Marathi cēirēm jāhālēm (awakening has occurred) and the uttamādhama bhēdāchēm duḥsvapna (bad-dream of superior-inferior bhēda) precise philosophical-image.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.105 (content-of-tattva-knowing → tattva-knower's-state-described pedagogical-pivot); developed-further to 10.107 (bhēda-collapsed → unity-pratīti-stated pedagogical-pivot).
- Tukaram parallel: 1834 (iconic advaita-theft-paradox abhang) — yēthē kōṇī ci nāhīm — nāgavalēm kōṇa gēlēm kōṇāchēm kāīm (HERE NO ONE — WHO ROBBED, WHO WENT, WHAT WAS WHOSE?) as the bhakta-side dissolution-of-bhēda-distinctions paralleling 10.106's deity-side bhēda-bad-dream-disappearance.
- Source citation: BG-10.7 (direct-paraphrase — yo vetti tattvataḥ rendered as aisēm jāṇē jō sācēm with the awakening-from-bhēda-bad-dream image); BG-5.18 (echo — the vidyā-vinaya-sampanne brāhmaṇe gavi hastini sama-darśana doctrine); BG-13.27-28 (echo — samam sarveṣu bhūteṣu tiṣṭhantam parameśvaram — yaḥ paśyati sa paśyati the equal-seeing doctrine); Bṛhadāraṇyaka Upaniṣad 4.3.21 (echo — the Yājñavalkya suṣupti-as-jñāna-image with Jñāneśvar's waking-as-jñāna inversion).
Modern application
- The reader who has practiced sama-darśana (seeing-equally) as a deliberate-discipline and discovers that the BG-10.7 tattva-knowing produces sama-darśana not as a discipline-to-be-practiced but as the natural consequence of the awakening-from-bhēda-bad-dream. The shift from practiced-discipline to post-awakening-natural-state is the precise marker.
- The person who has been struggling with status-anxiety in a hierarchical-environment (workplace, academy, social-class) and recognizes that the uttamādhama-bhēda is being inhabited as the bad-dream of the pre-awakening-state. The recognition itself is the precise moment of the cēirēm jāhālēm (awakening has occurred).
- The contemplative who has spent years working on letting-go-of-judgmental-categorization-of-beings and discovers that the deep-mechanism is not improved-effort-at-non-judgment but the awakening-from-sleep that recognizes the judgmental-categorization as dream-content of the pre-jñāna state.
Sādhanā
For five minutes today, identify one specific uttamādhama-bhēda judgment you have made in the last 24 hours (someone you rated as better-than or worse-than someone else, or yourself as better-than or worse-than someone). Hold the judgment with the inner phrase uttamādhama bhēdāchēm duḥsvapna (bad-dream of superior-inferior bhēda). Notice whether the judgment retains its grip in the dream-recognition. The recognition itself is the practice.
Arc
10.106 named the tattva-knower's no-bhēda-bad-dream state. 10.107 will name the tattva-knower's positive yoga-pratīti content: the three-layer Lord-vibhūti-vyakti architecture recognized as ONE yoga-pratīti.
Ovi 10.107
Original (Marathi): मी माझिया विभूती । विभूतीं अधिष्ठिलिया व्यक्ती । हें आघवें योगप्रतीती । एकचि मानी ॥१०७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| मी | I |
| माझिया विभूती | MY vibhūtis |
| विभूतीं | on the vibhūtis |
| अधिष्ठिलिया | adhiṣṭhita (superintended, presided-over) |
| व्यक्ती | vyaktis (individuated instances) |
| हें | this |
| आघवें | entire |
| योगप्रतीती | yoga-pratīti (yoga-perception, yoga-recognition) |
| एकचि | one [only] |
| मानी | considers, holds-as |
Literal translation
English: "I, MY vibhūtis, the vyaktis adhiṣṭhita on the vibhūtis — this entire — by yoga-pratīti he considers as one only."
मराठी (आधुनिक): "मी, माझ्या विभूती, विभूतींवर अधिष्ठित असलेल्या व्यक्ती — हे सर्व — योगप्रतीतीने तो एकच मानतो."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| mī — mājhiyā vibhūtī — vibhūtīm adhiṣṭhiliyā vyaktī — I, MY vibhūtis, the vyaktis adhiṣṭhita on the vibhūtis | The three-layer architecture: (a) the Lord (mī); (b) the vibhūti-categories (mājhiyā vibhūtī — e.g., the bhāva-categories of BG-10.4-5, the maharṣi-class, the manu-class); (c) the vyakti-instances superintended by the vibhūti-categories (e.g., the particular maharṣis Marīci/Atri/etc., the particular bhāva-instances in particular beings) — the implicit foundation for the great vibhūti-listing of BG-10.19-42 | The corporate-structure: the founder (Lord) → the divisions (vibhūti-categories) → the particular-products in each division (vyakti-instances). The tattva-knower recognizes the three-layer as one entity. |
| hēm āghavēm yoga-pratītī ēkaci mānī — this entire by yoga-pratīti considers as one | The load-bearing tattva-knowing-claim: the three-layer architecture (Lord-vibhūti-vyakti) recognized as ONE yoga-pratīti — the precise rendering of the Sanskrit vibhūtim yogam ca mama yo vetti tattvataḥ — the tattva-knowing IS the ekatva-pratīti | The recognition that the founder-divisions-products structure is not three-things but ONE entity manifested in three layers — the pratīti-shift from three-counted-things to one-counted-thing-in-three-layers |
Metaphor-family: three-layer-Lord-vibhūti-vyakti-architecture-collapsed-into-one-yoga-pratīti — the precise Marathi unpacking of the Sanskrit vibhūtim yogam ca mama compound, with the yogam rendered as the yoga-pratītī ēkaci mānī (one-yoga-pratīti).
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.106 (negative-bhēda-collapsed → positive-ekatva-pratīti-named pedagogical-pivot); developed-further to 10.108 (yoga-pratīti-stated → avikampa-yoga-consequence-stated pedagogical-pivot).
- Tukaram parallel: 1801 (advaita-images-but-bhakta-protest abhang) — the three-image advaita-architecture (rajju-sarpa, mṛga-jaḷa, suvarṇa-alankāra) as the bhakta-side mastery of the abheda-architecture paralleling 10.107's deity-side three-layer-architecture-collapsed-into-one-yoga-pratīti.
- Source citation: BG-10.7 (direct-paraphrase — etām vibhūtim yogam ca mama rendered as the three-layer Lord-vibhūti-vyakti architecture); BG-9.4-5 (echo — paśya me yogam aiśvaram the precedent yoga-aiśvara doctrine); Īśa Upaniṣad 1 (echo — īśā vāsyam idam sarvam the Lord-clothing-all doctrine).
Modern application
- The systems-thinker who has been keeping the levels-of-abstraction separate (e.g., the principle, the categories, the instances) and discovers that the tattva-knowing is precisely the recognition of the three-layer as one-yoga-pratīti — not collapsing-the-levels but recognizing-them-as-one-entity-in-three-layers.
- The bhakta who has been working with the Lord-and-vibhūti polarity (the Lord here, the manifestations there) and discovers that the tattva-knowing collapses the polarity into one-yoga-pratīti: the Lord IS the vibhūtis IS the vyaktis (in the precise abheda-sense).
- The student of theology who has been keeping the categories of the Divine essence, the Divine attributes, and the Divine acts separate and recognizes the three-layer parallel: essence (mī) — attributes (vibhūtī) — acts/instances (vyaktī). The tattva-knowing is the recognition of the three as one.
Sādhanā
For four minutes today, name three layers in any one bhakti-content of your practice (the Lord, the Lord's quality, the particular-instance of the quality in your day). Hold the three with the inner phrase yoga-pratītī ēkaci mānī (considers as one by yoga-pratīti). Notice the shift from three-counted-things to one-entity-in-three-layers. This is the precise tattva-knowing.
Arc
10.107 named the tattva-knower's three-layer ekatva-pratīti. 10.108 will deliver the precise consequence: by-this-mahāyoga-without-doubt the tattva-knower has-met-Me-with-the-body-of-the-mind, has become triśuddhi — the explicit gloss of the Sanskrit avikampena yogena yujyate nātra samśayaḥ.
Ovi 10.108
Original (Marathi): म्हणौनि निःशंकें येणें महायोगें । मज मीनला मनाचेनि आंगें । एथ संशय करणें न लगे । तो त्रिशुद्धी जाहला ॥१०८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore |
| निःशंकें | without-doubt |
| येणें | by this |
| महायोगें | by the mahāyoga |
| मज | with Me |
| मीनला | met, joined, united |
| मनाचेनि आंगें | with the body of the mind |
| एथ | here |
| संशय करणें | doing doubt |
| न लगे | is not needed |
| तो | he |
| त्रिशुद्धी | thrice-pure, triśuddhi |
| जाहला | has become |
Literal translation
English: "Therefore — by this mahāyoga without-doubt — he has met-Me with the body of the mind; here doubt-doing is not needed; he has become triśuddhi (thrice-pure)."
मराठी (आधुनिक): "म्हणून — या निःशंक महायोगाने — तो मनाच्या अंगाने मला भेटला आहे; इथे संशय करण्याची गरज नाही; तो त्रिशुद्धी (तिन्ही प्रकारे शुद्ध) झाला आहे."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| niḥśankēm yēṇēm mahāyōgēm — by this mahāyoga without-doubt | The Sanskrit avikampena yogena (unshakable yoga) rendered as the niḥśanka mahāyoga (without-doubt great-yoga) — the mahā-qualifier signals the apex-position of this yoga in the bhakti-yoga progression | The precise practice-state where the practice is not just being-performed but is no-longer-subject-to-doubt — the apex-state where doubt has been structurally eliminated |
| mājīm mīnalā manācēni āngēm — has-met-Me with the body of the mind | The Nātha-siddha-and-Yoga-Upaniṣadic yogic-union vocabulary: the meeting-with-the-Lord is not gross-bodily (impossible) and not merely discursive-mind (insufficient) but with the manaḥ-śarīra (mind-as-body) — the precise yogic-technical phrase for the qualified-mind-body that meets the Lord | The athlete's mind-body-coordination state where the mind and body are not separate-functions but one-coordinated-instrument — the union-instrument of the yogic-meeting |
| ēth samśaya karaṇē na lagē — tō triśuddhī jāhalā — here doing-doubt is not needed — he has become triśuddhi | The explicit Marathi gloss of the Sanskrit nātra samśayaḥ PLUS the additional triśuddhi (thrice-pure) claim: the doubt-elimination is the precise correlate of the threefold-purification (purified-of-doubt + purified-of-bhēda + purified-of-uttamādhama-bad-dream) | The precise state of multi-fold-purification: not just one purification but the triple-purification where the doubt, the bhēda, and the hierarchical-perception have all been simultaneously eliminated |
Metaphor-family: avikampa-yoga as mind-body-meeting + triśuddhi — the explicit Marathi rendering of avikampena yogena yujyate nātra samśayaḥ, with the added triśuddhi (thrice-pure) claim as the positive-content of the doubt-elimination.
Nāth-yogic layer
Referent: mājīm mīnalā manācēni āngēm (has-met-Me with the body of the mind) — the Nātha-siddha vocabulary of yogic-union as the meeting-with-the-body-of-the-mind. Confidence: medium. Note: The manācēni āngēm (with the body of the mind) is the distinctively yogic register, naming the manaḥ-śarīra (mind-as-body) that meets the Lord in yoga-union. The confidence is medium because the ovi does not name a specific cakra or nāḍī, but the manaḥ-as-ānga (mind-as-body) vocabulary is the precise yogic-technical phrasing distinguishing the qualified-mind-body union from the gross-body union (impossible) and the discursive-mind cognition (insufficient).
Cross-references
- Internal: developed-further from 10.107 (yoga-pratīti-stated → avikampa-yoga-consequence-stated pedagogical-pivot); developed-further to 10.109 (avikampa-yoga-stated → abheda-bhakti-mechanism-stated pedagogical-pivot).
- Tukaram parallel: 1810 (formal-vow with Nārāyaṇa-witness + khumṭī-anchor abhang) — the precise avikampa (unshakable) commitment-state paralleling 10.108's niḥśankēm mahāyōgēm — triśuddhī jāhalā; 1843 (iconic test-the-stake + die-before-dying abhang) — hālavūni khumṭa — ādhīm karāvā baḷakaṭa — sukha-duḥkha sāhē — harṣa-amarṣī bhanga na yē (shake-the-stake first make-it-strong — bear sukha-duḥkha — not-broken by harṣa-amarṣa) as the precise avikampa-yoga ideal articulated bhakta-side.
- Source citation: BG-10.7 (direct-paraphrase — so'vikampena yogena yujyate nātra samśayaḥ rendered as the four-clause Marathi statement); BG-6.23 (echo — tam vidyād duḥkha-samyoga-viyogam yoga-samjñitam — sa niścayena yoktavyo yogo the niścaya-yoga doctrine of BG-6); BG-6.47 (echo — śraddhāvān bhajate yo mām sa me yuktatamo mataḥ the bhakti-yoga-supremacy doctrine); Yogasūtra 1.20 (echo — śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām the yoga-prerequisite cascade).
Modern application
- The practitioner who has worked for years on a contemplative practice and discovers the precise marker of the apex-state: not improved-effort but the no-longer-needing-to-do-doubt state. The samśaya karaṇē na lagē (no need to do doubt) names the state where doubt is not eliminated by counter-effort but is no-longer-arising as something-to-do.
- The athlete or musician who has reached the mind-body-coordination state where the mind and body are no-longer-separate-functions but one-coordinated-instrument — the manācēni āngēm (with the body of the mind) names the precise yogic-equivalent state of mind-body union.
- The seeker who has been working on different-purifications separately (purifying-doubts, purifying-judgments, purifying-perceptions) and discovers the triśuddhī (thrice-pure) state as the simultaneous-completion of all three — the threefold purification not as gradual-sequential but as one-state-with-three-aspects.
Sādhanā
For five minutes today, sit with the inner phrase mājīm mīnalā manācēni āngēm (met Me with the body of the mind). Distinguish three modes of approaching the Divine: (a) gross-bodily (impossible); (b) discursive-mind (insufficient — the mind doing-something); (c) manaḥ-śarīra (the mind-as-body, the coordinated-mind-body as the union-instrument). Hold the third mode for the five minutes. Notice the absence of the samśaya karaṇē (doubt-doing) in this mode.
Arc
10.108 named the avikampa-yoga as having-met-Me with the mind-body and the triśuddhī thrice-purified state. 10.109 will name the underlying mechanism: the one who bhajati-Me with abheda-dṛṣṭi sews-Me by his bhajana-thread.
Ovi 10.109
Original (Marathi): कां जे ऐसें किरीटी । मातें भजे जो अभेदा दिठी । तयाचिये भजनाचे नाटीं । सूती मज ॥१०९॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| कां जे | because |
| ऐसें | thus |
| किरीटी | Kirīṭī (crowned-one, Arjuna vocative) |
| मातें | Me |
| भजे | bhajati, worships |
| जो | the one who |
| अभेदा दिठी | with abheda-dṛṣṭi (non-difference vision) |
| तयाचिये | his |
| भजनाचे | of bhajana |
| नाटीं | by the thread |
| सूती | sews |
| मज | Me |
Literal translation
English: "Because thus, Kirīṭī — the one who bhajati-Me with abheda-dṛṣṭi — by the thread of his bhajana — he sews Me."
मराठी (आधुनिक): "कारण असे, किरीटी (अर्जुना) — जो अभेद-दृष्टीने मला भजतो — त्याच्या भजनाच्या धाग्याने — मला शिवतो (सूत-धाग्यासारखा बांधतो)."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| mātēm bhajē jō abhēdā diṭhī — the one who bhajati-Me with abheda-dṛṣṭi | The load-bearing bhakti-mechanism: the BG-10.7 yo vetti tattvataḥ (he-who-knows tattvena) IS the yo mātēm bhajē abhēdā diṭhī (he-who bhajati-Me with abheda-dṛṣṭi) — the tattva-knowing IS the abheda-dṛṣṭi-bhakti, not two-separate-practices but two-names for the same practice | The reader who treats the text as an act-of-relationship-with-the-author rather than information-extraction — the bhakti-mode of reading where knowing-and-loving are one |
| tayāciyē bhajanāchē nāṭīm sūtī maj — by the thread of his bhajana he sews Me | The iconic thread-sewing image: the bhakta's bhajana is the thread; the Lord is the sewn; the bhakta is the tailor — the precise inverse of the BG-9.22 yoga-kṣemam vahāmy aham (I carry the yoga-kṣema): here the bhakta binds the Lord with his bhajana-thread | The relationship where one party binds the other through devoted-attention — the Lord caught-in-the-bhakta's-bhajana-thread, the bhakta the active-tailor of the binding |
Metaphor-family: abheda-dṛṣṭi-bhakti + thread-sewing image — the precise bhakti-mechanism rendered with the bhajana-as-thread image, with the direction-of-binding reversed from BG-9.22 (Lord-carries-bhakta's-yoga-kṣema) to 10.109 (bhakta-sews-Lord).
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.108 (avikampa-yoga-stated → abheda-bhakti-mechanism-stated pedagogical-pivot); developed-further to 10.110 (abheda-bhakti-mechanism-stated → BG-6-back-reference pedagogical-pivot); developed-further from 6.151-6.198 (carries-forward the chapter-6 abheda-bhakti-yoga as the explanatory mechanism for the BG-10.7 vibhūti-yoga-knower-promise).
- Tukaram parallel: 1829 (iconic bhakti-in-everyday-work + anti-jāti-anti-gender abhang) — nara nārī yāti hō kōṇī bhalatīm — bhāvēm ēkā prītī nārāyaṇā (men, women, any-jāti — by bhāva ONE prīti to Nārāyaṇa) as the bhakta-side abheda-dṛṣṭi-bhakti articulation; 1768 (iconic Viṭhṭhal-speaks-through-Tuka pair) — the precise sewing-direction-from-bhakta-to-Lord paralleling 10.109's bhajanāchē nāṭīm sūtī maj (Lord-bound-by-the-bhakta's-bhajana-thread).
- Source citation: BG-10.7 (direct-paraphrase — yo vetti tattvataḥ identified with mātēm bhajē jō abhēdā diṭhī — the tattva-knowing IS the abheda-dṛṣṭi-bhakti); BG-9.22 (echo — ananyāś cintayanto mām ye janāḥ paryupāsate — teṣām nityābhiyuktānām yoga-kṣemam vahāmy aham the ananya-bhakti-Lord-carries-yoga-kṣema doctrine with direction-inversion); BG-12.6-8 (echo — ananyenaiva yogena mām dhyāyanta upāsate the ananya-yoga-bhakti doctrine); Bhāgavata Purāṇa 11.14.20-21 (echo — bhajan mukundam bhajako'pi tasya jīvac-charīram pavanena pūtaḥ the bhakti-as-purification doctrine).
Modern application
- The bhakta who has kept the categories of knowing and loving separate (the jñāna-mārga of knowing the Divine vs. the bhakti-mārga of loving the Divine) and discovers from 10.109 the explicit identification: the tattva-knowing IS the abheda-dṛṣṭi-bhakti. Knowing-and-loving are not two-stages or two-paths but one-bhakti with two-aspects.
- The contemplative who has worked with the Lord-carries-the-bhakta direction (BG-9.22's yoga-kṣemam vahāmy) and discovers the inverse direction at 10.109: the bhakta-binds-the-Lord with his bhajana-thread. The two directions form the precise bhakti-reciprocity — the Lord carries the bhakta's yoga-kṣema, the bhakta sews the Lord with his bhajana.
- The relational-thinker who has worked with one-way models of devotion (the bhakta directing his attention to the Lord) and recognizes the precise bilateral-binding model: the bhakta's bhajana is not just attention-directed-to-the-Lord but a thread-that-binds-the-Lord-to-the-bhakta.
Sādhanā
For seven minutes today, hold the inner image bhajanāchē nāṭīm sūtī maj (by-the-thread-of-bhajana sews-Me). Visualize your specific bhajana-practice (a name-repetition, a hymn, a meditation) as a thread, and the thread as actively-sewing — not just being-extended-toward but actively-binding — the Lord into your daily-life. Notice the difference between attention-directed-toward (one-way) and thread-actively-sewing (binding-act).
Arc
10.109 named the abheda-dṛṣṭi-bhakti as the mechanism by which the bhakta sews the Lord. 10.110 will explicitly back-reference the ṣaṣṭha-adhyāya (BG-6 Dhyāna-yoga) as the place where this abheda-bhakti-yoga was already established.
Ovi 10.110
Original (Marathi): म्हणौनि अभेदें जो भक्तियोगु । तेथ शंका नाहीं नये खंगु । करितां ठेला तरी चांगु । तें सांगितलें षष्ठीं ॥११०॥ Voice: jnaneshvar-teacher
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| म्हणौनि | therefore |
| अभेदें | by abheda |
| जो भक्तियोगु | the bhakti-yoga |
| तेथ | there |
| शंका नाहीं | no doubt is |
| नये खंगु | no khangu (failing, breaking) comes |
| करितां | while practicing |
| ठेला तरी | even if stopped |
| चांगु | good |
| तें | that |
| सांगितलें | was said |
| षष्ठीं | in the sixth (adhyāya) |
Literal translation
English: "Therefore — the bhakti-yoga that is by abheda — there is no doubt, no khangu (breaking, failing) comes; even if stopped while practicing it is good — this was said in the sixth (adhyāya, BG-6)."
मराठी (आधुनिक): "म्हणून — अभेदाने जो भक्तियोग — तिथे शंका नाही, खंडण (तुटणे, अपयश) येत नाही; करताना थांबला तरी ते चांगले आहे — हे षष्ठ अध्यायात (भगवद्गीता ६) सांगितले आहे."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| abhēdēm jō bhakti-yogu — the bhakti-yoga that is by abheda | The explicit identification of the BG-10.7 avikampena yogena (unshakable-yoga) as the abheda-bhakti-yoga — the abheda-dṛṣṭi-bhakti of 10.109 named as a yoga | The relationship-as-discipline that has the precise quality of non-differentiation as its method — not technique-applied-to-distance but the very-non-distance as the method |
| tēth śankā nāhīm nayē khangu — there is no doubt, no khangu (breaking) comes | The avikampa-yoga state: the yoga does not break, does not fail, does not fall — the precise Marathi correlate of the Sanskrit avikampa (unshakable). The khangu (breaking, falling) is the precise Marathi image of yoga-failure | The practice-state that is structurally-unbreakable — not a state that is fortified-against-breakage but a state where the breakage-mechanism is not-applicable |
| karitām ṭhēlā tarī cāngu — tēm sāngitalēm ṣaṣṭhīm — even if stopped while practicing it is good — this was said in the sixth | The explicit Jñāneśvar-teacher back-reference to BG-6.40-46's yoga-bhraṣṭa doctrine (pārtha naiveha nāmutra vināśas tasya vidyate — Pārtha, neither here nor hereafter is destruction for him; yoga-bhraṣṭo'bhijāyate — the yoga-fallen is born again in puṇya-houses or yogin-families; tato bhūyas tataḥ samsiddhau kurute yatnam — then again from there he strives for siddhi). The most-explicit inter-chapter back-reference in the cluster | The certified-credential that travels-across-discontinuations: even if the practice is interrupted, the credentialed-status persists into the next attempt — the yoga is not lost by stoppage |
Metaphor-family: abheda-bhakti-yoga + nayē-khangu + BG-6 back-reference — the explicit identification of the BG-10.7 avikampa-yoga as the BG-6 abheda-bhakti-yoga, with the nayē khangu (no-breaking) image precisely rendering avikampa.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.109 (abheda-bhakti-mechanism-stated → BG-6-back-reference-locked pedagogical-pivot); developed-further to 10.111 (back-reference-locked → forward-pivot-to-next-cluster pedagogical-handoff).
- Tukaram parallel: (none with direct substantive resonance for this specific BG-6-back-reference-image).
- Source citation: BG-6.40 (direct-paraphrase — naiveha nāmutra vināśas tasya vidyate the precise yoga-bhraṣṭa-doctrine explicitly back-referenced by tēm sāngitalēm ṣaṣṭhīm); BG-6.41-45 (echo — the expanded yoga-bhraṣṭa doctrine with continuation-across-births); BG-10.7 (direct-paraphrase — avikampena yogena yujyate nātra samśayaḥ rendered as abhēdēm jō bhakti-yogu — tēth śankā nāhīm nayē khangu).
Modern application
- The practitioner who has been worried about practice-discontinuation (illness, life-events, distraction breaking the daily-practice) and discovers from the explicit BG-6 back-reference that the practice-discontinuation does not erase the practice-accumulation — karitām ṭhēlā tarī cāngu (even if stopped, it is good). The fear of practice-loss is dissolved by the structural-permanence of the yoga-bhraṣṭa doctrine.
- The reader who has been keeping the chapters of the BG separate as topical-treatments (chapter 6 on dhyāna, chapter 10 on vibhūti) and discovers the precise inter-chapter architecture: chapter 6's abheda-bhakti-yoga IS the precedent for chapter 10's vibhūti-tattva-knowing-as-avikampa-yoga. The two chapters are not topical-separate but architecturally-continuous.
- The contemplative who has worked with the no-breakage feature of the avikampa-state and recognizes the precise structural-mechanism: the no-breakage is not the yoga-fortified-against-breakage but the abheda-grounding of the yoga that makes the breakage-mechanism not-applicable (the breakage requires a bhēda-frame; the abheda-yoga has no bhēda-frame for the breakage to operate within).
Sādhanā
For four minutes today, hold the precise distinction between two yoga-stabilities: (a) yoga-fortified-against-breakage (a state that is defended-against-collapse); (b) yoga-where-breakage-is-not-applicable (a state where the bhēda-frame required for breakage has been collapsed). Hold the second mode — the nayē khangu (no-breakage-comes) state. Notice the difference between defended-stability and structural-non-applicability-of-collapse.
Arc
10.110 named the abheda-bhakti-yoga as the BG-6-precedent avikampa-yoga of BG-10.7. 10.111 will pivot-forward with the self-posed question toci abhēdu kaisā — sāda jālī tarī pariyēsā — bōlijēla (how-this-abheda — if-the-call-is-there listen — it-will-be-spoken) preparing the next cluster's articulation of the abheda-mechanism through the BG-10.8 aham sarvasya prabhavo doctrine.
Ovi 10.111
Original (Marathi): तोचि अभेदु कैसा । हें जाणावया मानसा । साद जाली तरी परियेसा । बोलिजेल ॥१११॥ Voice: jnaneshvar-teacher
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तोचि | this very |
| अभेदु | abheda |
| कैसा | how |
| हें | this |
| जाणावया | for knowing |
| मानसा | by the mind |
| साद जाली तरी | if the call has arisen |
| परियेसा | listen |
| बोलिजेल | it will be spoken |
Literal translation
English: "This very abheda — how? — for knowing this by the mind — if the call has arisen — listen — it will be spoken."
मराठी (आधुनिक): "हा अभेद कसा? — मनाने हे जाणण्यासाठी — जर (तुमची) हाक उठली असेल — ऐका — सांगितले जाईल."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| toci abhēdu kaisā — hēm jāṇāvayā mānasā — this very abheda — how? — for knowing this by the mind | The Jñāneśvar-teacher's self-posed question: HOW the abheda — the pedagogical-pivot from the just-stated abheda-bhakti-yoga to the next cluster's mechanism-articulation. The mānasa (by the mind) names the cognitive-mode of the coming articulation | The teacher who, at the end of stating a result, pivots to the question of mechanism: "and HOW does this work?" — the precise pedagogical pivot from result to mechanism |
| sāda jālī tarī pariyēsā — bōlijēla — if the call has arisen — listen — it will be spoken | The classical Dnyāneśvarī audience-call handoff-cue: the teacher conditioning the next-cluster's articulation on the audience's call (sāda — the audience's call-of-readiness) — the pedagogical-courtesy of conditioning the speaking on the listening | The teacher's pedagogical conditioning: "if you want to know more, listen" — the explicit acknowledgment that the next-content is conditioned on the listener's readiness |
Metaphor-family: self-posed-question + audience-call-handoff — the classical Dnyāneśvarī inter-cluster handoff-cue with the teacher's self-posed question pivoting from result to mechanism and the audience-call conditioning the next articulation.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 10.110 (back-reference-locked → forward-pivot-to-next-cluster pedagogical-handoff); foreshadows 10.112 (self-posed-question + conditional-handoff → answer-in-next-cluster pedagogical-pivot, preparing BG-10.8's aham sarvasya prabhavo mattaḥ sarvam pravartate — iti matvā bhajante budhāḥ bhāva-samanvitāḥ).
- Tukaram parallel: (none with direct substantive resonance for this specific handoff-cue).
- Source citation: BG-10.8 (echo — aham sarvasya prabhavo mattaḥ sarvam pravartate — iti matvā bhajante mām budhā bhāva-samanvitāḥ the next ślōka that 10.111's forward-pivot prepares).
Modern application
- The teacher who recognizes the pedagogical-pattern: state-the-result + state-the-mechanism + pivot-to-the-next-mechanism with explicit audience-call conditioning. The 10.111 handoff-cue is the precise model of the result→mechanism→handoff pedagogical sequence.
- The student who has been treating instruction as one-way information-transmission and discovers the sāda jālī tarī (if-the-call-has-arisen) conditioning: the next-content is conditioned on the listener's call-of-readiness. The instruction is bilateral — the student's call is the prerequisite for the teacher's speaking.
- The reader who has been treating the text as a continuous-monologue and discovers the inter-cluster pedagogical-architecture: each cluster ends with a pivot-question and the next cluster delivers the answer. The text is structured as a question-answer dialogue across the cluster-boundaries.
Sādhanā
At the end of today's contemplative-session, hold the inner phrase sāda jālī tarī pariyēsā (if the call has arisen, listen). Notice whether your inner call-of-readiness for further articulation is present, or whether the session has-completed-its-call. The presence/absence of the inner call is itself the precise marker of readiness for the next-stage.
Arc
10.111 closes cluster 0347 (BG-10.7) with the self-posed question toci abhēdu kaisā (how this abheda) and the conditional-handoff sāda jālī tarī pariyēsā — bōlijēla (if the call is there, listen, it will be spoken). The next cluster 0348 (BG-10.8) will deliver the answer via the aham sarvasya prabhavo mattaḥ sarvam pravartate — iti matvā bhajante mām budhā bhāva-samanvitāḥ doctrine articulating the abheda-mechanism as the Lord-as-source-of-all and the bhāva-samanvita-bhakti as the bhakta's response-mode.
Cluster summary
Core teaching. BG-10.7's etām vibhūtim yogam ca mama yo vetti tattvataḥ — so'vikampena yogena yujyate nātra samśayaḥ (he who knows this vibhūti and yoga of Mine tattvena — he is yoked by unshakable yoga — no doubt here) is the FIRST FORMAL VIBHŪTI-YOGA-KNOWER-PROMISE of the vibhūti-yoga chapter. Jñāneśvar's 8-ovi treatment unpacks this with a four-move architecture: (i) universalizing-vyāpti at 10.104-10.105 (the bhāva-list and maharṣi-manu list as MY vibhūtis with brahmādi-pimpīlikā merism and dusarī gōṣṭī nāhīm advaitic-conclusion); (ii) tattva-knower's awakening at 10.106 (waking-from-sleep-of-ignorance + bhēda-as-bad-dream-no-longer-seen); (iii) the avikampa-yoga as three-layer-ekatva-pratīti + mind-body-meeting + triśuddhi at 10.107-10.108; (iv) abheda-bhakti-mechanism + BG-6 back-reference + forward-pivot at 10.109-10.111. The cluster's deep contribution is the FORMAL LOCKING of vibhūti-tattva-knowing to avikampa-yoga via the abheda-dṛṣṭi-bhakti mediating-term: the vibhūti-listing is not a cosmological-catalog but the BHAKTI-VEHICLE that secures the unshakable-yoga, and the unshakable-yoga IS the abheda-bhakti-yoga of BG-6 re-articulated through the vibhūti-doctrine. BG-10.7 is the doctrinal-hinge that turns the vibhūti-chapter from a list into a yoga-discipline.
Theme tags. etām-vibhūtim-yogam-ca-mama-yo-vetti-tattvataḥ · so-vikampena-yogena-yujyate-nātra-samśayaḥ · first-formal-vibhūti-yoga-knower-promise · hē-bhāva-iyā-mājhiyā-vibhūtī · brahmādi-pimpīlikā-varī-mīvāmcūnī-dusarī-gōṣṭī-nāhīm · cēirēm-jāhālēm-jñānāchēm-uttamādhama-bhēdāchēm-duḥsvapna · yoga-pratītī-ēkaci-mānī · niḥśankēm-mahāyōgēm-mājīm-mīnalā-manācēni-āngēm-triśuddhī · mātēm-bhajē-jō-abhēdā-diṭhī-bhajanāchē-nāṭīm-sūtī-maj · abhēdēm-jō-bhakti-yogu-tēth-śankā-nāhīm-nayē-khangu · tēm-sāngitalēm-ṣaṣṭhīm-BG-6-back-reference · toci-abhēdu-kaisā-sāda-jālī-tarī-bōlijēla · prepares-BG-10.8-aham-sarvasya-prabhavo.
Contains extended metaphor: Yes (four-move doctrinal-cascade: universalizing-vyāpti with brahmādi-pimpīlikā merism at 10.104-10.105; jñāna-awakening + bhēda-as-bad-dream at 10.106; three-layer-Lord-vibhūti-vyakti collapsed into yoga-pratīti + mind-body-meeting + triśuddhi at 10.107-10.108; bhajana-as-thread-sewing the Lord + nayē-khangu + BG-6-back-reference + audience-call handoff at 10.109-10.111).
Chapter arc position. Cluster 0347 (BG-10.7) is the FIRST FORMAL VIBHŪTI-YOGA-KNOWER-PROMISE in adhyāya-10, the doctrinal-hinge that turns the vibhūti-chapter from a list into a yoga-discipline. Within adhyāya-10's larger architecture: BG-10.1 (cluster 0342) was the re-attention-opening; BG-10.2 (cluster 0343) delivered the non-knowability-and-ādi-self-naming; BG-10.3 (cluster 0344) the rare-knower exception; BG-10.4-5 (cluster 0345) the bhāva-list; BG-10.6 (cluster 0346) the seven maharṣis and four manus as Lord's mānasa products; BG-10.7 (cluster 0347) delivers the FORMAL KNOWER-PROMISE; BG-10.8-11 (clusters 0348-0351) will unpack this via the aham sarvasya prabhavo doctrine, the iti matvā bhajante budhāḥ bhāva-samanvitāḥ bhakti-mode, the teṣām satata-yuktānām bhajatām prīti-pūrvakam divine-response, and the teṣām evānukampārtham aham ajñāna-jam tamaḥ nāśayāmy tamas-destruction; BG-10.12-18 will be Arjuna's recognition-response; BG-10.19-42 the great vibhūti-listing. Cluster 0347 sits at the structural-hinge — the formal-knower-promise that retroactively organizes the BG-10.4-6 vibhūti-content as the etām vibhūtim the demonstrative refers to, and prospectively justifies the great vibhūti-listing of BG-10.19-42.
Connects to next śloka. BG-10.8's aham sarvasya prabhavo mattaḥ sarvam pravartate — iti matvā bhajante mām budhā bhāva-samanvitāḥ (I am the source-of-all, from Me all proceeds — thus knowing, the wise worship Me endowed-with-bhāva) is the precise abheda-mechanism that 10.111's toci abhēdu kaisā — sāda jālī tarī pariyēsā — bōlijēla (how-this-abheda — if-the-call-is-there listen — it-will-be-spoken) explicitly foreshadows. The two clusters (0347 + 0348) form a doctrinal-pair: BG-10.7 delivers the FORMAL KNOWER-PROMISE (vibhūti-yoga tattva-knowing → avikampa-yoga); BG-10.8 delivers the MECHANISM (the aham sarvasya prabhavo mattaḥ sarvam pravartate abheda-doctrine as the content of the tattva-knowing) and the bhakta-response mode (iti matvā bhajante budhāḥ bhāva-samanvitāḥ). The BG-10.7-8 doublet sets the stage for the BG-10.9-11 unfoldment: the divine-response (BG-10.9), the divine-buddhi-yoga gift (BG-10.10), the tamas-destruction (BG-10.11). The BG-10.7-11 five-ślōka block is the dense doctrinal-spine of adhyāya-10.