BG-11.1 — Arjuna's *uvāca*: the moha-removal-acknowledgment opening adhyāya-11

Sanskrit: अर्जुन उवाच । मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् । यत्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥१॥

Translation: Arjuna spoke. FOR-MY-ANUGRAHA, the SUPREME GUHYA termed ADHYĀTMA — the WORD which BY-YOU was spoken — BY-THAT — this MOHA of mine HAS GONE.

BG-11.1 is the structural-counterpart to BG-2.7. Arjuna entered the BG in kārpaṇya-doṣopahatā-svabhāvaḥ (afflicted-by-pity-flaw, native-state-struck); he now declares moho'yam vigato mama — this moha-of-mine has gone. But the cognitive-completion is not the chapter's terminus. The chapter that opens with moha-removal will immediately pivot to the viśva-rūpa-darśana-request: the bhakti-thirst is not satisfied by mōha-removal-alone.

Jñāneśvar's 25-ovi expansion transforms Arjuna's brief sloka into a sustained autobiographical mōha-narrative. The cluster's architecture: (a) 11.44-48 — the SUPREME-secret-revelation acknowledgment (Lord broke open his own heart, even hidden from the Veda); (b) 11.49 — the iconic Lord-jumps-in-Himself rescue (You THREW YOURSELF into the mahā-mōha-flood); (c) 11.50-59 — the autobiographical mōha-confession (gandharva-nagarī, rōhiṇī, cloth-snake, lion-reflection, seven-oceans, sky-falling, ahankāra-overgrowth, asat-as-sat-error); (d) 11.60-62 — the SECOND-rescue-paradigm (second jōhara of caitanya, second varāha of buddhi-vasundharā); (e) 11.63-66 — the inexpressibility-and-māyā-dissolution (one-tongue cannot speak, vaḍavānaḷa vs mirage-water); (f) 11.67-68 — the post-mōha state (brahma-rasa-grazing in inner-sanctum, foot-touch-uddhāra).

Ovi 11.44 — vācya kēlēm jēm na bōlaṇēm — You made-speakable what-is-not-to-be-spoken

Original (Marathi): मग पार्थु देवातें म्हणे । जी तुम्ही मजकारणें । वाच्य केलें जें न बोलणें । कृपानिधे ॥४४॥

Voice: jnaneshvar-teacher (narrating Arjuna's-uvāca opening)

The transition-marker maga (then) introduces the Arjuna-uvāca following BG-10.42. Jñāneśvar's choice to render guhya as na-bōlaṇēm (not-to-be-spoken) names the secret as unspeakable-by-its-nature; vācya kēlēm (made-speakable) names the Lord's-act of MAKING-it-utterable. The vocative kṛpānidhē (O treasury-of-compassion) renders mad-anugrahāya by direct-address.

Ovi 11.45 — the cosmic-pralaya-residue is what He spoke

Original (Marathi): जैं महाभूतें ब्रह्मीं आटती । जीव महदादींचे ठाव फिटती । तैं जें देव होऊनि ठाकती । तें विसवणें शेषींचें ॥४५॥

What-Kṛṣṇa-spoke-to-Arjuna IS the residue (viṣavaṇēm śēṣīmcēm) that REMAINS-AS-deva when mahābhūtas dissolve into brahman and jīva-mahad-ādi-positions efface — the absolute-unspeakable that survives every-dissolution. This is the precise theological-meaning of paramam guhyam.

Ovi 11.46 — the Lord-as-miser hoarding the secret even from the Veda

Original (Marathi): होतें हृदयाचिये परिवरीं । रोंविलें कृपणाचिये परी । शब्दब्रह्मासही चोरी । जयाची केली ॥४६॥

The iconic rōmvilēm kṛpaṇāciyē parī — held-back-like-a-miser — applied to the Lord, intensifies the magnitude-of-anugraha when He-does-share. Śabdabrahmāsahī cōrī jayācī kēlī — even-from śabda-brahma the-theft-was-done — is among the most-doctrinally-radical Marathi-bhakti claims: the BG-teaching is HIDDEN-EVEN-FROM-THE-VEDA.

Ovi 11.47 — majpuḍhām hiyēm phōḍilēm — You broke open YOUR own heart before me

Original (Marathi): तें तुम्हीं आजि आपुलें । मजपुढां हियें फोडिलें । जया अध्यात्मा वोवाळिलें । ऐश्वर्य हरें ॥४७॥

The Lord ruptures his-own-chest, his-own-most-private-interiority, before Arjuna. The adhyātma-doctrine is so supreme that even Hara/Śiva (the Lord-of-Aiśvarya) paid-homage to it — jayā adhyātmā vōvāḷilēm aiśvarya harēm. Among the most-elevated valuations Jñāneśvar gives the BG-teaching anywhere.

Ovi 11.48 — vastu-receipt-but-speechlessness paradox

Original (Marathi): ते वस्तु मज स्वामी । एकिहेळां दिधली तुम्ही । हें बोलों तरी आम्ही । तुज पावोनि कैंचे ॥४८॥

Tuja pāvōni kaimcē — having-attained-You, how-can-I-be-a-separate-speaker. The advaitic-non-duality-of-the-attaining: at the moment of receiving the supreme-vastu, the receiver-cannot-stand-apart to-speak-about-the-receipt.

Ovi 11.49 — tuvām āpaṇapēm ghālōnī śrīharī — You threw YOURSELF in, O Śrīhari

Original (Marathi): परी साचचि महामोहाचिये पुरीं । बुडालेया देखोनि सीसवरी । तुवां आपणपें घालोनि श्रीहरी । मग काढिलें मातें ॥४९॥

The iconic Lord-jumps-in-Himself rescue-image. Three stages: (1) the mahāmōhāciyē purīm (city of mahā-mōha) — Arjuna drowned head-deep; (2) tuvām āpaṇapēm ghālōnī (You-YOURSELF-having-thrown-Yourself-in) — the Lord PUTS HIMSELF INTO the flood; (3) maga kāḍhilēm mātēm (then You-pulled-me-out). Divine-rescue is not at-a-distance-grace but immersive-self-risking-grace — the same archetype Tukārām 1779 deploys in the Gajendra-rescue catalog.

Ovi 11.50 — the post-rescue advaitic-recognition and the surviving-jīva-habit

Original (Marathi): एक तूंवांचूनि कांहीं । विश्वीं दुजियाची भाष नाहीं । कीं आमुचें कर्म पाहीं । जे आम्हीं आथी म्हणों ॥५०॥

Dujiyācī bhāṣa nāhīm — there is no second-thing's word — the Marathi-rendering of Bṛhadāraṇyaka's neha nānāsti kiñcana. Yet āmucēm karma pāhīm — jē āmhīm āthī mhaṇōm — behold our karma, that we should-say-We-Exist. The paradox-of-jīva-survival: even after non-dual-recognition, the habit-of-self-assertion persists.

Ovi 11.51 — mī jagīm ēka arjunu — the I-am-Arjuna abhimāna

Original (Marathi): मी जगीं एक अर्जुनु । ऐसा देहीं वाहे अभिमानु । आणि कौरवांतें इयां स्वजनु । आपुलें म्हणें ॥५१॥

The two-fold ahankāra-mamakāra of the BG-1 condition: (a) mī jagīm ēka arjunu — the I-am-the-one-and-only-Arjuna ego-assertion; (b) kauravāmtēm ... āpulēm mhaṇēm — the Kauravas-are-my-own-people kinship-attachment.

Ovi 11.52 — the mōha as duḥsvapna, the BG as cēvavilā prabhu (the Lord woke me up)

Original (Marathi): याहीवरी यांतें मी मारीन । म्हणें तेणें पापें कें रिगेन । ऐसें देखत होतों दुःस्वप्न । तों चेवविला प्रभु ॥५२॥

The entire BG-1 mōha-condition is retrospectively-named as a duḥsvapna (bad-dream); the BG-2-10 teaching as the cēvavilā (waking-up) into turīya-recognition — the Māṇḍūkya frame.

Ovi 11.53 — gandharva-nagarī and rōhiṇī (mirage-city and mirage-water)

Original (Marathi): देवा गंधर्वनगरीची वस्ती । सोडूनि निघालों लक्ष्मीपती । होतों उदकाचिया आर्ती । रोहिणी पीत ॥५३॥

Two classical illusion-images: (1) gandharva-nagarī — the mirage-city; (2) rōhiṇī pīt — drinking from mirage-water-out-of-thirst (the classical mṛga-tṛṣṇikā). Arjuna was dwelling in a mirage-city and drinking from mirage-water — the precise Sanskrit-Vedānta illusion-architecture.

Ovi 11.54 — cloth-snake but real waves

Original (Marathi): जी किरडूं तरी कापडाचें । परी लहरी येत होतिया साचें । ऐसें वायां मरतया जीवाचें । श्रेय तुवां घेतलें ॥५४॥

The unreal-snake-real-fear paradox: the snake is cloth, but the waves-of-fear are real. The Vedānta rajju-sarpa-illusion variant. The Lord śrēya tuvām ghētalēm — took-the-glory of saving the not-really-dying-but-treating-itself-as-dying life.

Ovi 11.55 — the lion-attacking-his-own-reflection in the well

Original (Marathi): आपुलें प्रतिबिंब नेणता । सिंह कुहां घालील देखोनि आतां । ऐसा धरिजे तेवीं अनंता । राखिलें मातें ॥५५॥

The Pañcatantra-Hitopadeśa lion-and-the-hare frame-story illusion-image, recast as the BG-1 mōha. Arjuna was about to leap-into-the-well of attacking-his-own (Kauravas-as-svajana) because he did not know his own reflection.

Ovi 11.56 — sātāmhī sāgarīm ēkatra miḷijē — even if all seven oceans should meet

Original (Marathi): एऱ्हवीं माझा तरी येतुलेवरी । एथ निश्चय होता अवधारीं । जें आतांचि सातांही सागरीं । एकत्र मिळिजे ॥५६॥

The Marathi cosmic-impossibility-standard: the strength of Arjuna's refusal-to-fight was such that he was prepared to accept the impossibility of all-seven-oceans-meeting rather than fight his gotraja-kinsmen.

Ovi 11.57 — even if the sky falls

Original (Marathi): हें जगचि आघवें बुडावें । वरी आकाशहि तुटोनि पडावें । परी झुंजणें न घडावें । गोत्रजेशीं मज ॥५७॥

The cosmic-impossibility-stack completes: world-drowns + sky-falls + seven-oceans-meet — yet fighting-must-not-occur with gotraja-kinsmen. The precise Marathi-amplification of BG-1.32-35's trailokya-rājyasya hetoḥ refusal.

Ovi 11.58 — ahankāra-overgrowth and the obstinacy-flood-plunge

Original (Marathi): ऐसिया अहंकाराचिये वाढी । मियां आग्रहजळीं दिधली होती बुडी । चांगचि तूं जवळां एऱ्हवीं काढी । कवणु मातें ॥५८॥

Two compound-images: ahankārāciyē vāḍī (the ahankāra-garden-overgrowth) + āgrahajaḷīm buḍī (the obstinacy-flood-plunge). The closing cāngaci tūm javaḷām (fortunately YOU were near) names the precise anugraha of the Lord's-proximity.

Ovi 11.59 — assigning name and gotra to the non-existent

Original (Marathi): नाथिलें आपण पां एक मानिलें । आणि नव्हतया नाम गोत्र ठेविलें । थोर पिसें होतें लागलें । परि राखिलें तुम्ही ॥५९॥

The asat-as-sat categorical-error articulated precisely: nāthilēm ēka mānilēm (the non-existent held-as-existent) + navhatayā nāma gōtra ṭhēvilēm (assigning name-and-gotra to the non-existent). Named as thōra pisēm (great madness, clinging-spirit) — the precise BG-2.16 asato vidyate na bhāvaḥ condition.

Ovi 11.60 — the SECOND jōhara, this time of caitanya itself

Original (Marathi): मागां जळत काढिलें जोहरीं । तैं तें देहासीच भय अवधारीं । आतां हे जोहरवाहर दुसरी । चैतन्यासकट ॥६०॥

The reference: the Mahābhārata Vāraṇāvata jatu-gṛha-rescue. The first jōhara-rescue (from the wax-house-fire) was of-the-body; this present BG-rescue is caitanyāsakaṭa — of caitanya-itself. Among Jñāneśvar's most-precise namings of the BG-teaching: a caitanya-fire-rescue, not a body-fire-rescue.

Ovi 11.61 — durāgraha hiraṇyākṣa pushes my buddhi-vasundharā under his arm

Original (Marathi): दुराग्रह हिरण्याक्षें । माझी बुद्धि वसुंधरा सूदली काखे । मग माहार्णव गवाक्षें । रिघोनि ठेला ॥६१॥

The varāha-avatāra Purāṇic pre-figuration recast: durāgraha (obstinacy) is the Hiraṇyākṣa, buddhi is the vasundharā (Bhū-devī), the mahā-arṇava is the cosmic-ocean of confusion. Arjuna's buddhi was-stolen-by-obstinacy and-submerged.

Ovi 11.62 — dusarēm varāha hōṇēm paḍilēm tuja — this SECOND varāha-becoming has fallen upon You

Original (Marathi): तेथ तुझेनि गोसावीपणें । एकवेळ बुद्धीचिया ठाया येणें । हें दुसरें वराह होणें । पडिलें तुज ॥६२॥

The doctrinal-claim: Kṛṣṇa's BG-2-10 teaching is a SECOND varāha-avatāra — the first rescued Bhū-devī from Hiraṇyākṣa; the second rescues Arjuna's-buddhi from durāgraha-hiraṇyākṣa-submersion. Paḍilēm tuja — has-fallen-as-duty-upon-You.

Ovi 11.63 — ēkī vācā kāya mī bōlēm — what shall I say with one tongue

Original (Marathi): ऐसें अपार तुझें केलें । एकी वाचा काय मी बोलें । परी पांचही पालव मोकलिले । मजप्रती ॥६३॥

The inexpressibility-with-finite-speech (Taittirīya yato vāco nivartante) + pāmcahī pālava mōkalilē majpratī — the five-folds-of-the-Lord's-grace have-been-released-toward-me without-reservation.

Ovi 11.64 — sādyanta māyā nirasilī mājhī — my end-to-end māyā has been dissolved

Original (Marathi): तें कांहीं न वचेचि वायां । भलें यश फावलें देवराया । जे साद्यंत माया । निरसिली माझी ॥६४॥

The precise structural-counterpart to BG-11.1's moho'yam vigato mama. Jñāneśvar amplifies: moha → māyā (individual-delusion → cosmic-illusion-power); vigata → sādyanta-nirasilī (gone → completely-dissolved-end-to-end).

Ovi 11.65 — the Lord's eyes as lotuses of the ānanda-sarōvar

Original (Marathi): आजीं आनंदसरोवरींचीं कमळें । तैसे हे तुझे डोळे । आपुलिया प्रसादाचीं राउळें । जयालागीं करिती ॥६५॥

Two compressed-images: (a) Lord's-eyes as lotuses-of-the-ānanda-sarōvar (the lake-of-bliss); (b) the eyes-as prasāda-rāuḷēm (temples of prasāda) — to-be-seen by Him is to-enter-the-prasāda-temple.

Ovi 11.66 — mirage-water-shower cannot meet the vaḍavānaḷa-fire

Original (Marathi): हां हो तयाही आणि मोहाची भेटी । हे कायसी पाबळी गोठी ? । केउती मृगजळाची वृष्टी । वडवानळेंसीं ? ॥६६॥

The iconic asymmetry: the Lord's-eyes are the vaḍavānaḷa (the underwater cosmic-fire of dissolution); the mōha is the mṛgajaḷācī vṛṣṭī (mirage-water-shower). The unreal cannot extinguish the real. In the presence of the Lord's-eyes, mōha cannot-stand.

Ovi 11.67 — cārā brahmarasācā — taking the fodder of brahma-rasa in the inner sanctum

Original (Marathi): आणि मी तंव दातारा । ये कृपेचिये रिघोनि गाभारां । घेत आहें चारा । ब्रह्मरसाचा ॥६७॥

The iconic bhakta-as-grazing-being image: having-entered the gābhāra (inner-sanctum) of the Lord's compassion, the bhakta is cārā ghēta — taking-fodder of brahma-rasa. The post-mōha state is feeding-on-brahma-rasa. The technical Nāth-vocabulary gābhāra-brahmarasa permits a secondary low-confidence reading of brahmarandhra/sahasrāra soma-pāna, but the surface bhakti-meaning is primary.

Ovi 11.68 — uddharalōm kīm tujhē pāyē śivatalē āhāti — I am uplifted because YOUR FEET have touched me

Original (Marathi): तेणें माझा जी मोह जाये । एथ विस्मो कांहीं आहे ? । तरी उद्धरलों कीं तुझे पाये । शिवतले आहाती ॥६८॥

The cluster-closing summary-formula. Tēṇē mājhā jī mōha jāyē — by-that (brahma-rasa-feeding) my mōha goes — the precise paraphrase of BG-11.1's moho'yam vigato mama. Uddharalōm kīm tujhē pāyē śivatalē āhāti — I am uplifted because YOUR FEET have-touched-me. The foot-touch-as-uddhāra-mechanism is the precise Vārkari-bhakti core that Tukārām 1903 condenses into viṭēvari jī pāuḷēm — tēthēm myām ṭhēvilēm mastaka hēm.

Cluster summary

Core teaching: BG-11.1's Arjuna-uvāca is the structural-completion of BG-2.7's opening kārpaṇya-doṣopahatā-svabhāvaḥ — Arjuna declares moho'yam vigato mama. The BG-1-10 teaching is acknowledged as enacted FOR-HIS-anugraha (gracious-condescension), as the SUPREME-GUHYA termed ADHYĀTMA. Jñāneśvar's 25-ovi expansion delivers a sustained autobiographical mōha-narrative: the Lord-as-miser-hoarding the secret even-from-the-Veda; the Lord-broke-open-his-own-heart; the Lord-jumps-in-Himself rescue from mahā-mōha-flood; the prior mōha as gandharva-nagarī, rōhiṇī-mirage-water, cloth-snake-real-waves, lion-and-reflection, seven-oceans-meeting, sky-falling, ahankāra-overgrowth, asat-as-sat-error; the BG-teaching as a SECOND jōhara-rescue of caitanya and a SECOND varāha-avatāra of buddhi-vasundharā; the impossibility of mōha before the Lord's-vaḍavānaḷa-eyes; the post-mōha state as feeding-on-brahma-rasa in the inner-sanctum and uplifted-by-the-Lord's-feet-touch.

Theme tags: arjuna-uvaca-opening-adhyaya-11; mad-anugrahaya-paramam-guhyam; moho-yam-vigato-mama; adhyatma-samjnitam; lord-jumps-in-himself-rescue; second-johara-of-caitanya; second-varaha-of-buddhi; brahmarasa-feeding-inner-sanctum.

Contains extended metaphor: Yes — saturated with extended metaphor (Lord-as-miser, Lord-broke-his-heart-open, mahā-mōha-city, Lord-throws-himself-in, gandharva-nagarī, mirage-water, cloth-snake, lion-and-reflection, seven-oceans-meeting, sky-falling, ahankāra-overgrowth, obstinacy-flood, asat-as-sat-error, second-jōhara, second-varāha, vaḍavānaḷa-vs-mirage, eyes-as-ānanda-sarōvar-lotuses, gābhāra-brahmarasa-grazing, foot-touch-uddhāra).

Chapter arc position: 0379 is the FIRST sloka-cluster of adhyāya-11 (Viśva-rūpa-darśana-yoga), immediately following the 0378 preamble. It delivers Arjuna's acknowledgment of the BG-1-10 graced-teaching and his declaration of moha-removal — the structural-completion of BG-2.7's opening. But the cognitive-completion opens onto the viśva-rūpa-darśana-request that will dominate BG-11.2-8.

Connects to next sloka: BG-11.1's moho'yam vigato mama (this moha-of-mine has gone) sets up BG-11.2 (bhavāpyayau hi bhūtānām śrutau vistaraśo mayā — tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam), where Arjuna will continue acknowledging that he has-heard-in-detail the bhava-apyaya and inexhaustible-māhātmya — and will then begin the request for viśva-rūpa-darśana. The 0379 → 0380 transition is the moha-removal-confirmation → renewed-darśana-desire pedagogical-pivot.