Cluster 0397

BG-11.19

Ovi 11.310

Original (Marathi): तूं आदिमध्यांतरहितु । स्वसामर्थ्यें तूं अनंतु । विश्वबाहु अपरिमितु । विश्वचरण तूं ॥३१०॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
तूं आदिमध्यांतरहितु	YOU are ādi-madhya-anta-less (without beginning-middle-end)
स्वसामर्थ्यें तूं अनंतु	by-YOUR-own-power, YOU are infinite (ananta)
विश्वबाहु अपरिमितु	VIŚVA-armed (cosmic-many-armed), unmeasured
विश्वचरण तूं	VIŚVA-FOOTED YOU are (Jñāneśvar's iconic Puruṣa-sūkta addition)

Literal translation

English: "YOU are without-beginning-middle-end. By YOUR-own-power YOU are INFINITE. YOU are VIŚVA-ARMED, UNMEASURED — VIŚVA-FOOTED YOU."

मराठी (आधुनिक): "तू आदी-मध्य-अंत यांच्या पलीकडे आहेस. आपल्याच सामर्थ्याने तू अनंत आहेस. तू विश्वबाहू, अपरिमित आहेस — विश्वचरण आहेस."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
ādi-madhya-antarahitu (without-beginning-middle-end)	The three-fold-temporal-apophasis: no ādi (start), no madhya (middle), no anta (end) — the Lord's TEMPORAL-INFINITUDE rendered in negative-vocabulary. The compressed Sanskrit anādi-madhya-antam is given precise Marathi three-fold-negation.	A reality that cannot be timestamped — no clock-position, no calendar-date, no birth-record. Like asking "when did the number five begin?" — the question is malformed; the number-five is non-temporal.
sva-sāmarthyēm tūm anantu (by YOUR-own-power, YOU are infinite)	The Lord's-infinitude is INTRINSIC, by-his-OWN-power, not externally-conferred. The Sanskrit compound ananta-vīrya (unlimited-vīrya) is unpacked: the sva (own) is made explicit.	Not infinite-by-borrowed-credit-line but infinite-by-own-substance — the difference between a candle borrowing-flame-from-another-candle and the original-flame-source.
viśva-bāhu aparimitu — viśva-caraṇa tūm (VIŚVA-ARMED UNMEASURED — VIŚVA-FOOTED YOU)	The Lord's-BODILY-INFINITUDE — infinite-arms AND infinite-feet. Jñāneśvar adds the viśva-caraṇa (VIŚVA-FOOTED) complement to the Sanskrit ananta-bāhu (unlimited-arms), the precise Puruṣa-sūkta architectural-completion (Ṛgveda 10.90.1's sahasra-pāt — thousand-footed).	The Cosmic-Person of Vedic-cosmology — body-as-cosmos. Every-action in the cosmos is the Lord's arm-acting; every-foundation in the cosmos is the Lord's foot-standing.

This is the temporal-bodily-infinitude attribute-stack, the precise rendering of the Sanskrit BG-11.19 opening-compound anādi-madhya-antam ananta-vīryam ananta-bāhum with the iconic Marathi addition of viśva-caraṇa (VIŚVA-FOOTED) — the precise Puruṣa-sūkta complement.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 11.309 (closing cluster 0396's anādi-siddha tūm nitya navā now extended to full three-fold-temporal-apophasis); developed-further toward 11.311 (the next-attribute śaśi-sūrya-netra bicolar-eye); developed-further from 11.16 (earlier-BG-11.16's nāntam na madhyam na punas tavādim triple-apophasis now re-attested with-precision).
Tukaram parallel: 1779 (PĀṆḌURAṄGE-MĀULĪ saving-capacity-attribution-catalog parallel); 1834 (advaita-theft-paradox unity-architecture parallel).
Source citation: BG-11.19 (direct-paraphrase — anādi-madhya-antam ananta-vīryam ananta-bāhum); Ṛgveda 10.90.1 (echo — Puruṣa-sūkta sahasra-bāhu-sahasra-pāt architectural-source for Jñāneśvar's iconic viśva-caraṇa addition); BG-11.16 (echo — earlier triple-apophasis); Muṇḍaka 2.1.4 (echo — cosmic-body-attribution-of-the-Lord agnir mūrdhā + candra-sūryau cakṣuṣī + padbhyām pṛthivī).

Modern application

The reader who, when asked "when did consciousness begin?" or "when did this awareness arise?", recognizes the precise ādi-madhya-antarahitu mode: the question is malformed — consciousness has no datable-start, no measurable-middle, no projectable-end.
The contemplative who notices that her-own-deepest-awareness is intrinsically-infinite (not infinite-by-borrowed-credit) — sva-sāmarthyēm anantu — by-its-own-power, infinite — and recognizes this as the precise BG-11.19 sva-tejasā claim transposed-to-the-interior.
The student-of-Vedic-cosmology who recognizes Jñāneśvar's iconic addition of viśva-caraṇa to the Sanskrit BG-11.19's ananta-bāhu — and traces this back to Ṛgveda 10.90.1's sahasra-pāt — the precise Puruṣa-sūkta architectural-completion that the Sanskrit-Gītā compresses but Jñāneśvar restores.

Sādhanā

For two minutes today, hold the precise question in the mind: "When did my awareness begin?" — and notice the question's malformation. Without forcing-an-answer, whisper: ādi-madhya-antarahitu — without-beginning-middle-end — the precise three-fold-apophasis of the Lord is the precise three-fold-apophasis of the deepest-self.

Arc

11.310 establishes the temporal-and-bodily-infinitude attribute-stack with the iconic Puruṣa-sūkta architectural-completion (viśva-caraṇa addition); 11.311 will unpack the next-attribute śaśi-sūrya-netram (moon-and-sun-eyed) as the iconic kōpa-prasāda-līḷā bicolar-divine-glance.

Ovi 11.311

Original (Marathi): पैं चंद्र चंडांशु डोळां । दावितासि कोपप्रसाद लीळा । एकां रुससी तमाचिया डोळां । एकां पाळितोसि कृपादृष्टी ॥३११॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
पैं चंद्र चंडांशु डोळां	the MOON and FIERCE-RAYED-SUN (caṇḍāmśu — epithet for the sun emphasizing fierce-radiance) as EYES (ḍōḷām)
दावितासि कोपप्रसाद लीळा	YOU SHOW (dāvitāsi) the LĪLĀ (cosmic-play) of WRATH (kōpa) and GRACE (prasāda)
एकां रुससी तमाचिया डोळां	to SOME you FROWN (rusasī) with the EYE-of-TAMAS (tamāciyā ḍōḷām — fierce-frown)
एकां पाळितोसि कृपादृष्टी	to OTHERS you NURTURE (pāḷitōsi) with KṚPĀ-DṚṢṬI (the grace-glance)

Literal translation

English: "The MOON and FIERCE-RAYED-SUN as EYES — YOU SHOW the LĪLĀ of WRATH-and-GRACE — to SOME, FROWNING with the EYE-of-TAMAS; to OTHERS, NURTURING with the KṚPĀ-DṚṢṬI."

मराठी (आधुनिक): "तुझे डोळे चंद्र आणि तीव्र किरणांचा सूर्य आहेत — तू कोप आणि प्रसाद यांची लीला दाखवतोस — कोणाला तमाच्या डोळ्याने रुसतोस, कोणाला कृपा-दृष्टीने पाळतोस."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
candra caṇḍāmśu ḍōḷām (MOON and FIERCE-RAYED-SUN as EYES)	The Lord's cosmic-luminary-eyes — the SUN-and-MOON are not external-things observed-by-the-Lord but ARE the Lord's PERCEPTUAL-ORGANS. The classical Vedic-Upaniṣadic doctrine (Muṇḍaka 2.1.4 candra-sūryau cakṣuṣī) rendered as iconic attribute.	A person whose two eyes are demonstrably-different in their disposition — one warm-luminous-soft (MOON-like), one sharp-piercing-radiant (SUN-like) — the same face dispensing two distinct-quality-glances.
dāvitāsi kōpa-prasāda līḷā (SHOWING the LĪLĀ of WRATH-and-GRACE)	The Lord's-differential-glance toward different-bhūtas — some receive WRATH-glance, others receive GRACE-glance. The precise theological-unpacking of the bicolar-cosmic-luminary-eyes as bicolar-divine-disposition.	A parent whose authority-and-tenderness are precisely-titrated to each child's need — the same parent, the same eyes, but different glances dispensed differentially based on each child's precise-orientation.
ēkām rusasī tamāciyā ḍōḷām — ēkām pāḷitōsi kṛpā-dṛṣṭī (to SOME FROWNING with EYE-of-TAMAS — to OTHERS NURTURING with KṚPĀ-DṚṢṬI)	The bicolar-application of the cosmic-eyes — the wrath-glance for those-deserving-it, the grace-glance for those-deserving-it. The precise foreshadowing of the BG-11.25-30 kālāgni-devouring-warriors-imagery where the wrath-glance climaxes into the devouring-MOUTH.	A judge whose courtroom-glance hardens for the unrepentant and softens for the contrite — the same judge, the same eyes, but the precise differential-disposition reflecting precisely-just-treatment.

This is the bicolar-cosmic-eye metaphor-family, the precise rendering of the Sanskrit BG-11.19's śaśi-sūrya-netram (moon-and-sun-eyed) attribute, given Jñāneśvar's iconic theological-content via the kōpa-prasāda-līḷā (WRATH-and-GRACE-LĪLĀ) unpacking.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 11.310 (temporal-bodily-infinitude now extended to cosmic-eye-attribute); foreshadows toward 11.312 (the praḷayāgni-MOUTH attribute — the wrath-aspect of the SUN-EYE foreshadows the apocalyptic-praḷayāgni-MOUTH); developed-further from 9.29 (BG-9.29's sama-bhāva + bhakti-pariṇāma doctrinal-architecture now rendered as bicolar-līlā-shown).
Tukaram parallel: 1786 (jīvan-mukta comic-superiority abhang — differential Lord-perspective from-bhakta-side).
Source citation: BG-11.19 (direct-paraphrase — śaśi-sūrya-netram); Bhāgavata 10.8.21 (echo — Yaśodā-cosmos-in-mouth, cosmic-luminaries-as-divine-organs); BG-9.29 (echo — sama-bhāva + bhakti-pariṇāma bicolar-relational-theology); Bṛhadāraṇyaka 3.7.9 (echo — antaryāmin-in-sūrya doctrine).

Modern application

The reader who recognizes that the same-cosmic-process (the same SUN, the same MOON, the same flow-of-events) is precisely-experienced-as-different by different-bhūtas based on their-precise-orientation — the wrath-glance for the unrepentant, the grace-glance for the contrite. The cosmos is not-impartial-as-blind but precisely-titrated-as-bicolar.
The bhakta who, in moments-of-suffering, asks whether this is tamāciyā ḍōḷām (the eye-of-tamas, wrath-glance) or kṛpā-dṛṣṭi (grace-glance) — and trains the precise discernment: even the wrath-glance is in-the-service-of the eventual-grace-glance; the bicolar-līlā is the precise pedagogical-architecture of the Lord's-saving-work.
The student-of-Bhagavad-Gītā who recognizes the precise architectural-development from BG-9.29 (sama-bhāva + bhakti-pariṇāma) to BG-11.19 / 11.311 (kōpa-prasāda-līḷā via bicolar-cosmic-eyes) — the same doctrine, articulated first as equality-stated-with-bhakti-transformation, then as bicolar-līlā-shown.

Sādhanā

Sit for three minutes today and recall one recent experience that felt-like-wrath (a setback, a loss, a frustration). Without forcing-reinterpretation, ask: kōpa-prasāda-līḷā — was this WRATH-glance or GRACE-glance? Often the precise-distinction is revealed-in-retrospect. The bicolar-līlā is precisely-titrated; even what-felt-like-wrath may have been grace-glance in unexpected-form.

Arc

11.311 unpacks the moon-and-sun-eyed attribute as the iconic bicolar kōpa-prasāda-līḷā (WRATH-and-GRACE-LĪLĀ); 11.312 will transition to the next-attribute dīpta-hutāśa-vaktram (BLAZING-AGNI-MOUTHED) — the wrath-aspect of the SUN-EYE foreshadows the apocalyptic-praḷayāgni-MOUTH.

Ovi 11.312

Original (Marathi): जी एवंविधा तूंतें । मी देखतसें हें निरुतें । पेटलें प्रळयाग्नीचें उजितें । तैसें वक्त्र हें तुझें ॥३१२॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
जी एवंविधा तूंतें	O — SUCH-a-kind (evamvidhā) YOU
मी देखतसें हें निरुतें	I (mī) am-SEEING (dēkhatasēm) this (hēm) PRECISELY (nirutēm)
पेटलें प्रळयाग्नीचें उजितें	KINDLED (peṭalēm) the BLAZE (ujitēm) of PRAḶAYĀGNI (cosmic-dissolution-fire)
तैसें वक्त्र हें तुझें	such (taisēm) is this (hēm) MOUTH (vaktra) of YOURS (tujhēm)

Literal translation

English: "O — SUCH-a-kind I am PRECISELY-SEEING YOU. KINDLED PRAḶAYĀGNI's BLAZE — such is this MOUTH of YOURS."

मराठी (आधुनिक): "हे प्रभो — असे तुला मी अचूक पाहत आहे. पेटलेल्या प्रलयाग्नीच्या उजेडासारखे — असे हे तुझे मुख आहे."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
mī dēkhatasēm hēm nirutēm tūmtē (I am PRECISELY-SEEING YOU)	The first-person-perceptual attestation. The Sanskrit paśyāmi tvām (I see YOU) is the precise THIRD grammatical-position of the paś verb-stem in the BG-11 arc: BG-11.7 paśya (imperative, BEHOLD!) → BG-11.13 apaśyat (aorist, HE-BEHELD) → BG-11.19 paśyāmi (first-person, I-SEE).	The precise final-confirmation of long-anticipated-perception: "I am now PRECISELY-SEEING this thing" — not "I will see" or "they saw" but "I am-now-seeing" — the precise present-perceptual-attestation.
peṭalēm praḷayāgnīcēm ujitēm (KINDLED PRAḶAYĀGNI's BLAZE)	Jñāneśvar's iconic elevation of the Sanskrit dīpta-hutāśa (blazing-Vedic-Agni qua oblation-eater) into the Marathi praḷayāgni (cosmic-dissolution-fire of the end of the kalpa). The Sanskrit yajña-fire-image is elevated-to the cosmic-dissolution-fire-image — the precise eschatological-foreshadowing.	Not a candle-flame, not a hearth-fire, not even a forest-fire, but the precise cosmic-end-of-time conflagration — like the precise heat-death of the universe rendered as a single-frame-image of cosmic-flame.
taisēm vaktra hēm tujhēm (such is this MOUTH of YOURS)	The precise IDENTIFICATION of the Lord's-MOUTH with the PRAḶAYĀGNI. The Sanskrit dīpta-hutāśa-vaktram (BLAZING-AGNI-MOUTHED) is rendered with the precise predicative identification: the cosmic-dissolution-fire IS the Lord's-mouth.	The precise moment when a horror-revelation lands: "That entity — its MOUTH is the precise furnace I have been afraid-of" — the identification of the source-of-cosmic-destruction with the precise organ-of-divine-presence.

This is the praḷayāgni-MOUTH metaphor-family — Jñāneśvar's iconic Marathi-elevation of the Sanskrit dīpta-hutāśa (blazing-yajña-Agni) into the praḷayāgni (cosmic-dissolution-fire), the precise eschatological-foreshadowing of BG-11.25-30's kālāgni-devouring-warriors-imagery.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 11.311 (bicolar-cosmic-eye now extended to cosmic-MOUTH-attribute); foreshadows toward 11.313 (multi-organ carnivorous-fire-mouth iconography); foreshadows BG-11.25 (kālānala-MOUTH escalation); foreshadows BG-11.30 (lelihyase-grasamāna devouring-worlds-with-blazing-mouths climax).
Tukaram parallel: 1772 (warrior-bhakta śaḍ-varga-victory abhang — Lord-as-cosmic-devourer-channelized-into-bhakta-strength).
Source citation: BG-11.19 (direct-paraphrase — paśyāmi tvām dīpta-hutāśa-vaktram); BG-11.25 (foreshadows — damṣṭrā-karālāni te mukhāni kālānala-sannibhāni); BG-11.30 (foreshadows — lelihyase grasamānaḥ samantāl lokān); Ṛgveda 10.16.9 (echo — jāta-vedas Agni-as-hutāśa Vedic-source).

Modern application

The reader who, watching a documentary on the heat-death-of-the-universe or the eventual-dissolution-of-the-solar-system, recognizes the precise praḷayāgni (cosmic-dissolution-fire) image — not as terror-trigger but as the precise cosmological-fact that the divine-mouth is identical-with the cosmic-dissolution-process. The cosmos is precisely-eaten by the Lord at the end of the kalpa.
The contemplative who, in moments-of-fearing-personal-dissolution (death, severe-illness, ego-collapse), recognizes the precise iconography: this-very-dissolving is precisely-being-eaten by the Lord's-praḷayāgni-mouth — the dissolution IS the divine-mouth.
The bhakta who, on hearing the BG-11 viśva-rūpa-darśana recitation reach the dīpta-hutāśa-vaktram, recognizes the precise pivot-into-the-terror-mode — and trains the precise emotional-readiness: the wonder-praise-mode of BG-11.15-18 has now transitioned-into the terror-mode of BG-11.20-30 via this precise attribute.

Sādhanā

Sit for two minutes today and recall one precise image of cosmic-scale-destruction (a documentary-footage of supernova, of forest-conflagration, of tsunami-aftermath). Without forcing-emotion, hold the precise identification: taisēm vaktra hēm tujhēm — such is YOUR-MOUTH. The destruction is not separate-from the divine but is precisely-the-divine-mouth's-activity.

Arc

11.312 establishes the praḷayāgni-MOUTH attribute with Jñāneśvar's iconic elevation from Sanskrit-yajña-Agni to Marathi-praḷayāgni; 11.313 will extend with the multi-organ carnivorous-fire-mouth iconography (KINDLED-MOUNTAINS + engulfing FLAMES + licking MOLARS-TEETH + rolling TONGUE).

Ovi 11.313

Original (Marathi): वणिवेनि पेटले पर्वत । कवळूनि ज्वाळांचे उभड उठत । तैसी चाटीत दाढा दांत । जीभ लोळे ॥३१३॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
वणिवेनि पेटले पर्वत	by FOREST-FIRE-ENGULFMENT (vaṇivēni) the MOUNTAINS (parvata) are KINDLED (peṭalē)
कवळूनि ज्वाळांचे उभड उठत	ENGULFING (kavaḷūni), the JVĀLĀ-FLAMES' (jvāḷāñcē) leaps (ubhaḍa) RISING (uṭhata)
तैसी चाटीत दाढा दांत	such (taisī), LICKING (cāṭīta) MOLARS (dāḍhā) and TEETH (dāmta)
जीभ लोळे	the TONGUE (jībha) ROLLS (lōḷē)

Literal translation

English: "MOUNTAINS KINDLED by FOREST-FIRE-ENGULFMENT — ENGULFING JVĀLĀ-FLAMES rising in leaps — such are the LICKING MOLARS-TEETH — the TONGUE ROLLS."

मराठी (आधुनिक): "वणव्याने पर्वत पेटले आहेत — ज्वाळांचे लोट उसळून उठत आहेत — तसे चाटणारे दाढ-दात — आणि जीभ लोळत आहे."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
vaṇivēni peṭalē parvata (KINDLED MOUNTAINS by forest-fire-engulfment)	The COSMIC-SCALE of the praḷayāgni — not merely individual twigs or pyres but WHOLE-MOUNTAINS engulfed. The precise iconography of cosmic-conflagration.	A satellite-image of an entire mountain-range ablaze, like the precise documentation of a wildfire-on-cosmic-scale where geological-features are themselves the burning-substrate.
kavaḷūni jvāḷāñcē ubhaḍa uṭhata (ENGULFING, JVĀLĀ-FLAMES rising in leaps)	The vertical-dimension of the cosmic-fire — flames reaching upward, the precise active-engulfment imagery of the all-consuming praḷayāgni.	A photographic capture of a wildfire's flames reaching upward in vertical-columns — the precise vertical-engulfment dimension of fire's upward-propagation.
cāṭīta dāḍhā dāmta — jībha lōḷē (LICKING MOLARS-TEETH — TONGUE ROLLING)	The Lord's-MOUTH given precise multi-organ-detail: DĀḌHĀ (molars), DĀṀTA (teeth), JĪBHA (tongue) — the precise CARNIVOROUS-fire-mouth iconography. The precise foreshadowing of BG-11.27's warriors-caught-between-the-teeth + pulverized-heads.	The precise terrifying-iconography of a predator's mouth — the visible molars-and-teeth-and-tongue-in-motion — applied to the cosmic-Lord's-MOUTH at praḷaya-scale.

This is the multi-organ-carnivorous-fire-mouth metaphor-family — Jñāneśvar's iconic extension of 11.312's single-blaze-image into the multi-organ devouring-mouth iconography (mountains + flames + molars + teeth + tongue). The precise architectural-foreshadowing of BG-11.25-30's kālāgni-devouring-warriors-imagery.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 11.312 (single praḷayāgni-blaze now extended to multi-organ iconography); foreshadows toward 11.314 (doctrinal-summary of cosmic-heating-causing-ati-kṣōbhā); foreshadows 11.27 / BG-11.27 (warriors vilagnā daśanāntareṣu — caught-between-the-teeth — cūrṇitair uttamāngaiḥ pulverized-heads).
Tukaram parallel: empty.
Source citation: BG-11.19 (direct-paraphrase — dīpta-hutāśa-vaktram given precise iconography); BG-11.26 (foreshadows — vaktrāṇi te tvaramāṇā viśanti — damṣṭrā-karālāni bhayānakāni — kecid vilagnā daśanāntareṣu — samdṛśyante cūrṇitair uttamāngaiḥ — warriors RUSHING into MOUTHS, caught-between-the-teeth, pulverized-heads); Mahābhārata Strī Parva 16-20 (echo — vaṇa-davāgni post-war-imagery); Bhāgavata 1.16.20 (echo — praḷayāgni cosmic-dissolution narrative).

Modern application

The reader who, watching documentary footage of a massive forest-conflagration (e.g., wildfires in California, Australia, the Amazon), recognizes the precise vaṇivēni peṭalē parvata iconography — and trains the precise cosmological-perception: this finite-event is a small-scale instance of the precise praḷayāgni-attribute of the Lord.
The student-of-Bhagavad-Gītā who recognizes Jñāneśvar's precise architectural-foreshadowing — the multi-organ-mouth-iconography of 11.313 (molars-teeth-tongue) is the precise template for the BG-11.27 imagery of warriors-caught-between-the-teeth — the cluster-0397 attributes are precisely-architecturally-prepared for the BG-11.25-30 climax.
The bhakta who, in moments-of-recognizing personal-dissolution-of-attachment (the burning-away of a long-cherished-ego-position), holds the precise iconography: this very-burning is a small-instance of the cosmic-mouth's-licking-molars-teeth — the dissolution is precisely-the-divine-mouth's-activity.

Sādhanā

For three minutes today, hold the precise multi-organ iconography in the mind's-eye: KINDLED MOUNTAINS + engulfing FLAMES + licking MOLARS-TEETH + rolling TONGUE. Whisper: taisī cāṭīta dāḍhā dāmta — jībha lōḷē — such LICKING MOLARS-TEETH, the TONGUE ROLLS. Notice: the iconography is precise — the divine-mouth has precise organs. The terror is precisely-structured, not vague.

Arc

11.313 establishes the cosmic-scale multi-organ-carnivorous-fire-mouth iconography; 11.314 will close cluster 0397 with the doctrinal-summary that the HEAT-from-this-MOUTH + the SPLENDOR-from-the-ENTIRE-BODY-RADIANCE is BURNING the VIŚVA-to-EXTREME-KṢŌBHA — the precise foreshadowing of BG-11.20's pravyathita-three-worlds-trembling.

Ovi 11.314

Original (Marathi): इये वदनींचिया उबा । आणि जी सर्वांगकांतीचिया प्रभा । विश्व तातलें अति क्षोभा । जात आहे ॥३१४॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
इये वदनींचिया उबा	this (iyē) MOUTH's (vadanīmcīyā) HEAT (ubā)
आणि जी सर्वांगकांतीचिया प्रभा	AND (āṇi) O (jī), the ENTIRE-BODY-LUSTER (sarvānga-kāntī) SPLENDOR (prabhā)
विश्व तातलें अति क्षोभा	the VIŚVA (viśva) is BURNT (tātalēm), to EXTREME (ati) KṢŌBHA (agitation)
जात आहे	is GOING (jāta āhē)

Literal translation

English: "The HEAT from this MOUTH — AND, O, the SPLENDOR from the ENTIRE-BODY-LUSTER — the VIŚVA is BURNT, going to EXTREME-KṢŌBHA."

मराठी (आधुनिक): "या मुखाची उष्णता — आणि हे प्रभो, संपूर्ण शरीरकांतीची प्रभा — यांनी विश्व जळून गेले आहे, अति क्षोभाला जात आहे."

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
iyē vadanīmcīyā ubā (the HEAT from this MOUTH)	The localized-source of the cosmic-heat — the Lord's-MOUTH (the praḷayāgni-mouth established at 11.312-313) as the precise heat-emanation-point.	A blast-furnace's mouth as the precise localized-source of immense industrial-heat — except cosmologically-scaled.
sarvānga-kāntīciyā prabhā (the SPLENDOR from the ENTIRE-BODY-LUSTER)	The distributed-source of the cosmic-heat — the precise sva-tejas (own-tejas) of the Sanskrit BG-11.19 unpacked as: the heat-source is NOT only the mouth but the ENTIRE-body's radiance. The precise rendering of sva-tejasā as bicolar-source (mouth-localized + body-distributed).	A star — the heat-source is not a single-mouth but the ENTIRE-stellar-surface radiating in all directions, while still having a precise corona-and-prominence (mouth-like) feature.
viśva tātalēm ati kṣōbhā jāta āhē (the VIŚVA is BURNT, going to EXTREME-KṢŌBHA)	The COSMIC-CONSEQUENCE of the bicolar heat-source: the entire-cosmos is BURNT (tātalēm) AND going-to-EXTREME-KṢŌBHA (ati-kṣōbhā — extreme-agitation, violent-disturbance). The precise foreshadowing of BG-11.20's pravyathita (pre-trembling) of the three-worlds.	A precise weather-event where extreme-heat causes extreme-atmospheric-disturbance (cyclones, tornadoes) — the precise causal-chain from cosmic-heating to cosmic-agitation.

This is the cosmic-heating-causing-ati-kṣōbhā doctrinal-summary — Jñāneśvar's precise rendering of the Sanskrit BG-11.19's sva-tejasā viśvam idam tapantam (HEATING THIS WORLD by OWN-TEJAS), unpacked as bicolar-source (mouth + entire-body-radiance) causing the cosmic-consequence (BURNING + EXTREME-KṢŌBHA). The precise foreshadowing of the BG-11.20 trembling-cosmos response that will open cluster 0398.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: developed-further from 11.313 (multi-organ-mouth-iconography now extended to body-wide cosmic-heating doctrine); foreshadows toward 11.315 (opening cluster 0398's enumeration of cosmic-regions being-pervaded); foreshadows BG-11.20 (loka-trayam pravyathita — three-worlds pre-trembling).
Tukaram parallel: 1815 (iconic dōṣa tyāñcē jāḷī kalpa-koṭivarī — BURNS kalpa-koṭi-doṣas FOR THE NAME's sake — Lord-as-cosmic-purifying-fire).
Source citation: BG-11.19 (direct-paraphrase — sva-tejasā viśvam idam tapantam rendered as bicolar-source causing ati-kṣōbhā); BG-11.20 (foreshadows — loka-trayam pravyathita); Bhāgavata 10.7.36 (echo — cosmos-in-mouth bewilderment-architecture); Muṇḍaka 2.2.10 (echo — tasya bhāsā sarvam idam vibhāti cosmic-illumination doctrinal-source).

Modern application

The reader who, in moments-of-overwhelm (sensory-overload, emotional-flooding, news-cycle-overwhelm), recognizes the precise ati-kṣōbhā mode — and asks: from what HEAT-source does this EXTREME-KṢŌBHA arise? Often the heat-source is more-than-one (a mouth-localized irritant AND a body-distributed background-radiation of stress); the precise diagnosis is bicolar.
The contemplative who notices that her-own-meditation-overwhelm sometimes arises not from one focused-source but from the entire-being's sarvānga-prabhā (entire-body-radiance) — the whole-system radiating-heat-too-intensely. The precise bicolar-diagnosis: localized-source AND distributed-source.
The student-of-Bhagavad-Gītā who recognizes the precise architectural-pivot — cluster 0397 closes here with ati-kṣōbhā jāta āhē (going-to-EXTREME-KṢŌBHA); cluster 0398 (BG-11.20) will open immediately with the precise enumeration of which-cosmic-regions are being-pervaded-and-trembling. The pivot is precisely-architected.

Sādhanā

Sit for two minutes today and identify one precise locus-of-overwhelm (a recurring source-of-stress) — and ask: is this heat-source localized (one-mouth-like-irritant) or distributed (entire-body-radiance of background-stress)? Or both? Often the precise diagnosis reveals the bicolar-source — and the precise solution is bicolar (address the localized-source AND moderate the distributed-source).

Arc

11.314 closes cluster 0397 with the doctrinal-summary that the bicolar heat-source (MOUTH + ENTIRE-BODY-RADIANCE) is BURNING the VIŚVA-to-EXTREME-KṢŌBHA — the precise foreshadowing of BG-11.20's pravyathita-three-worlds. The next cluster (0398) will open with the precise enumeration of the cosmic-regions being-pervaded (dyaur-loka + pātāḷa + pṛthivī + antarāḷa + daśa-diśā) and the precise trembling-cosmos response.

Cluster summary

Core teaching. BG-11.19's anādi-madhya-antam ananta-vīryam ananta-bāhum śaśi-sūrya-netram — paśyāmi tvām dīpta-hutāśa-vaktram sva-tejasā viśvam idam tapantam is the iconic ATTRIBUTE-CATALOG of the viśva-rūpa-Lord: TEMPORALLY-INFINITE (anādi-madhya-anta), POTENTIALLY-INFINITE (ananta-vīrya), BODILY-INFINITE (ananta-bāhu), COSMICALLY-EYED (śaśi-sūrya-netra — moon-and-sun-eyed), AGNI-MOUTHED (dīpta-hutāśa-vaktra — blazing-fire-mouthed), and COSMICALLY-PERVADING via OWN-TEJAS (sva-tejasā viśvam tapantam — heating-the-cosmos-by-own-tejas). The Sanskrit's load-bearing claims: (a) the three-fold-temporal-apophasis (anādi-madhya-anta) — no beginning, no middle, no end; (b) the own-power-infinitude (ananta-vīrya) — infinite by-own-substance not borrowed-credit; (c) the bodily-infinitude (ananta-bāhu) — infinite arms (Jñāneśvar adds the Puruṣa-sūkta complement viśva-caraṇa — infinite feet); (d) the cosmic-luminary-eyes (śaśi-sūrya-netra) — the moon-and-sun ARE the Lord's eyes; (e) the blazing-Agni-mouth (dīpta-hutāśa-vaktra) — the Vedic yajña-fire-as-oblation-eater identified with the Lord's mouth; (f) the cosmic-pervasion-via-own-tejas (sva-tejasā viśvam tapantam) — the Lord's-own-radiant-heat scorches the entire cosmos. Jñāneśvar's 5-ovi treatment (11.310-314) is architecturally-precise, deploying: (i) the temporal-and-bodily-infinitude attribute-stack at 11.310 with the iconic Puruṣa-sūkta architectural-completion (viśva-caraṇa addition to Sanskrit ananta-bāhu); (ii) the iconic kōpa-prasāda-līḷā bicolar-cosmic-eye unpacking at 11.311 (MOON-EYE = grace-glance, SUN-EYE = wrath-glance, differential-treatment of bhūtas, echoing BG-9.29's sama-bhāva + bhakti-pariṇāma architecture); (iii) the iconic praḷayāgni-MOUTH elevation at 11.312 (Sanskrit-yajña-Agni elevated to Marathi cosmic-dissolution-fire, precise eschatological-foreshadowing of BG-11.25-30); (iv) the iconic multi-organ carnivorous-fire-mouth iconography at 11.313 (KINDLED-MOUNTAINS + engulfing JVĀLĀ-FLAMES + licking MOLARS-TEETH + rolling TONGUE, precise foreshadowing of BG-11.27's warriors-caught-between-the-teeth + pulverized-heads); (v) the cosmic-heating doctrinal-summary at 11.314 (bicolar source: MOUTH + ENTIRE-BODY-RADIANCE — causing ati-kṣōbhā — precise foreshadowing of BG-11.20's pravyathita three-worlds).

Theme tags. anādi-madhya-antarahitu-temporal-infinitude · sva-sāmarthyēm-anantu-own-power-infinite · viśva-bāhu-viśva-caraṇa-puruṣa-sukta-architecture · śaśi-sūrya-netra-moon-and-sun-eyed · kōpa-prasāda-līḷā-wrath-and-grace-bicolar-glance · dīpta-hutāśa-vaktra-blazing-agni-mouthed · praḷayāgni-marathi-elevation · carnivorous-fire-mouth-iconography · vaṇivēni-peṭalē-parvata-kindled-mountains · cāṭīta-dāḍhā-dāmta-jībha-lōḷē-licking-molars-rolling-tongue · sva-tejasā-viśvam-tapantam-cosmic-heating · ati-kṣōbhā-extreme-agitation · BG-11.25-30-kālāgni-foreshadowing · attribute-catalog-pivot-into-terror-mode · paśyāmi-first-person-perceptual-attestation.

Contains extended metaphor: Yes — the cluster deploys five distinct extended-metaphor-architectures: (a) the temporal-bodily-infinitude attribute-stack at 11.310 with the iconic Puruṣa-sūkta viśva-caraṇa addition; (b) the bicolar kōpa-prasāda-līḷā cosmic-eye unpacking at 11.311 (MOON-grace + SUN-wrath differential-treatment); (c) the iconic praḷayāgni-MOUTH elevation at 11.312 from Sanskrit-yajña-Agni to Marathi cosmic-dissolution-fire; (d) the multi-organ carnivorous-fire-mouth iconography at 11.313 (kindled-mountains + engulfing-flames + licking-molars-teeth + rolling-tongue); (e) the bicolar cosmic-heating-causing-ati-kṣōbhā doctrinal-summary at 11.314 (MOUTH + ENTIRE-BODY-RADIANCE source-architecture).

Chapter arc position. Cluster 0397 (BG-11.19) is the precise iconic ATTRIBUTE-CATALOG-PIVOT of the viśva-rūpa-darśana — Arjuna's first-person attribution (paśyāmi tvām — I SEE YOU) listing the precise load-bearing attributes of the cosmic-Lord just-beheld. Within adhyāya-11's larger architecture: BG-11.5-7 (clusters 0383+) was the Lord's THRICE-paśya speech-act; BG-11.8 was the divya-cakṣus gift; BG-11.9 was Sañjaya's narrative-onset; BG-11.10-12 was the descriptive-catalog of the viśva-rūpa-body; BG-11.13 (cluster 0391) was the NARRATIVE-NARRATION of Arjuna's actual perceptual-event (apaśyat — HE BEHELD); BG-11.14 (cluster 0392) was Arjuna's prostration-and-speech-onset; BG-11.15-18 (clusters 0393-0396) was the wonder-praise-attribute-catalog phase (Arjuna addressing the deva-of-devas with awe). BG-11.19 (cluster 0397) is NOW the precise ATTRIBUTE-CATALOG-PIVOT introducing the AGNI-MOUTHED + COSMIC-HEATING attributes that will tip the perception from wonder-praise into terror. Cluster 0397 sits at the precise pivot-point from wonder-mode (BG-11.15-18) into terror-mode (BG-11.20-30): the iconic praḷayāgni-vaktra + sva-tejasā-tapantam attributes introduced here will explode in BG-11.20-24 (cluster 0398+) as the trembling-cosmos response, and in BG-11.25-30 as the iconic kālāgni-devouring-warriors-imagery (the warriors-rushing-into-the-mouths, caught-between-the-teeth, with pulverized-heads). The cluster is the precise architectural-pivot of adhyāya-11.

Connects to next śloka. BG-11.20's dyāvā-pṛthivyor idam antaram hi vyāptam tvayaikena diśaś ca sarvāḥ — dṛṣṭvādbhutam rūpam ugram tavedam loka-trayam pravyathitam mahātman (between heaven-and-earth THIS [space] is pervaded by YOU ALONE, and all the directions — seeing this AŚCARYA + UGRA form of YOURS, the three-worlds are PRA-VYATHITA — pre-trembling-tremulous, O MAHĀTMAN) is the precise immediate-narrative-development of BG-11.19's sva-tejasā viśvam idam tapantam. The 0397 → 0398 transition is the precise cosmic-heating-claim → cosmic-trembling-response causal-progression: BG-11.19 / 11.314 closes with viśva tātalēm ati kṣōbhā jāta āhē (the VIŚVA is BURNT going-to-EXTREME-KṢŌBHA); BG-11.20 / 11.315+ will open with the precise enumeration of the cosmic-regions being-pervaded (kām jē dyaur-loka āṇi pātāḷa — pṛthivī āṇi antarāḷa — athavā daśa-diśā sa-mākuḷa — diśā-cakra — the dyaur-loka and pātāḷa, the earth and antarāḷa, the ten-directions all-together, the diśā-cakra) and the precise loka-trayam pravyathita (THREE-WORLDS PRE-TREMBLING) response. The BG-11.19 → BG-11.20 arc is the precise attribute-catalog-pivot → cosmic-trembling-response architectural-progression that pivots the entire-darśana from wonder-praise-mode into terror-mode.