संत साहित्य
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संत साहित्य · Jñāneśvarī · Adhyāya 13

Cluster 0463 — BG-13.8 — VAIRĀGYA + AN-AHAṄKĀRA + DUḤKHA-DOṢA-ANUDARŚANA

BG-13.8

Sanskrit

इंद्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥८॥

Translation

indriya-artheṣu vairāgyam (DISPASSION toward the OBJECTS-of-INDRIYAS) an-ahankāraḥ eva ca (and indeed NON-EGO) — janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam (continuous-perceiving of the SUFFERING-DEFECT in BIRTH-DEATH-OLD-AGE-DISEASE).

Function

BG-13.8 CONTINUES the iconic 19-virtue JÑĀNA-CATALOG opened at BG-13.7 (the first 9 virtues at cluster 0462). BG-13.8 adds 3 more virtues — the 10th, 11th, and 12th of the 19:

(i) VAIRĀGYA toward sense-objects — indriya-artheṣu vairāgyam — dispassion not from world-renunciation but from the artha (object) side of indriya-engagement.

(ii) AN-AHAṄKĀRA — the absence of ahankāra — interior non-doership even amid full karmic-engagement.

(iii) DUḤKHA-DOṢA-ANUDARŚANA on the 4-fold — janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam — the COGNITIVE foundation generating the prior two: continuous perception of the duḥkha-doṣa inherent in birth-death-old-age-disease. This is the canonical Buddhist-and-Vedāntic enumeration of the four-great-sufferings (the Buddha's iconic 4-sights render the same 4-fold).

Krishna's pedagogical-architecture is precise: VAIRĀGYA = OUTWARD-detachment + AN-AHAṄKĀRA = INWARD-detachment + DUḤKHA-DOṢA-ANUDARŚANA = the COGNITIVE-FOUNDATION generating both.

Jñāneśvar's 80-ovi Treatment

Jñāneśvar's treatment (13.513-13.592, with 13.593 as transitional bridge to BG-13.9) is among the LONGEST cluster-treatments in the entire Bhāvārtha-Dīpikā — rivaling the BG-12.13-19 priya-bhakta-catalog at clusters 0447-0454. The treatment unfolds in 4 precise sub-blocks:

(i) 13.513-13.524 — VAIRĀGYA via 7-Shock-Imagery Cascade

The opening 12-ovi block renders indriya-artheṣu vairāgyam via 7 shock-images escalating to the iconic Vārkari anti-Svarga doctrine:

  • 13.513-13.516: 7-shock cascade — vamilēyā annā lāḷa na ghōmṭī jevīm rasanā (the TONGUE does not GULP SALIVA for VOMITED-FOOD) + prētācīyā ālingana (no EMBRACE of a CORPSE) + viṣa khāṇēm nāgavē (no EATING POISON) + jaḷata gharīm na rigavē (no ENTERING a BURNING HOUSE) + vyāghra-vivarām na vacavē vastī (no DWELLING in a TIGER-CAVE) + dhaḍāḍīta lōha-rasīm uḍī na ghālavē (no LEAPING into MOLTEN-IRON-LIQUID) + na karavē uśī ajagarācī (no MAKING a PILLOW of a PYTHON).

  • 13.517: the precise iconic synthesis-ovi — arjunā tēṇē pāḍēm — jayāsī viṣaya-vārtā nāvaḍē — nēdī indriyāñcēni tōmḍēm — kāmhīmca jāvōm (ARJUNA — IN THAT MEASURE — to whom VIṢAYA-VĀRTĀ does-not-please — does-not-let-anything-go through the MOUTHS-OF-INDRIYAS).

  • 13.518-13.520: interior VAIRĀGYA-discipline — manīm ālasya (laziness toward viṣaya) + dēhī atikārśya (extreme-emaciation toward viṣaya) + śama-damīm saurasya (sweetness in śama-dama) + tapō-vratāñcā mēḷāvā (assembly of tapas-vrata) + yugānta jayā gāmvā āmtu yētām + bahu yōgābhyāsīm hāmva + vijanākaḍē dhāmva + na sāhē jō nāmva samghātācēm (cannot bear the NAME of CROWD-CONTACT).

  • 13.521-13.522: heroic NĀRĀCA-arrow-bed + Svarga-as-DOG-ROTTEN-FLESH — nārācāñcīm āmthuraṇēm — pūya-pankīm lōḷaṇēm — taisēm lēkhī bhōgaṇēm — aihikīmcēm (counts WORLDLY ENJOYMENT as BED-of-NĀRĀCA-ARROWS + ROLLING-in-PUS-MUD) + svargātēm mānasēm — aikōni mānī aisēm — kuhilēm piśita jaisēm — śvānācēm kām (hearing of SVARGA mentally — counts-it-as ROTTEN-FLESH of a DOG). Among the most-radical anti-Svarga statements in the Marathi-bhakti corpus.

  • 13.523-13.524: synthesis — tēm hēm viṣaya-vairāgya — jēm ātma-lābhācēm sabhāgya — yēṇēm brahmānandā yōgya — jīva hōtī (THIS is VIṢAYA-VAIRĀGYA — the GOOD-FORTUNE of ĀTMA-LĀBHA — by this the JĪVA becomes WORTHY of BRAHMĀNANDA) + aisā ubhaya-bhōgīm trāsu — dēkhasī jētha bahuvasu — tētha jāṇa rahivāsu — jñānācā tūm (where you SEE GREAT REVULSION toward BOTH-WORLDS' ENJOYMENT — know JÑĀNA RESIDES THERE).

(ii) 13.525-13.535 — AN-AHAṄKĀRA via iṣṭāpūrta-PERFORMED-but-no-DOER Doctrine

The 11-ovi block renders an-ahankāra via the precise iconic doctrine that one performs full karmic-engagement WITHOUT depositing "I-did" in the vāsanā:

  • 13.525-13.527: the foundational doctrine — sacāḍācīyē parī — iṣṭāpūrtēm karī — parī kēlēmpaṇa śarīrīm vasōm nēdī (performs IṢṬĀPŪRTA with EARNESTNESS — but does NOT LET "I-DID-NESS" RESIDE in the BODY) + varṇāśrama-pōṣakēm — karmēm nitya-naimittikēm — tayāmājīm kāmhīm na ṭhakē ācaratām (varṇāśrama-supporting NITYA-NAIMITTIKA-karmas — nothing is OMITTED in performance) + parī hēm miyām kēlēm — kīm hēm mājhēni siddhī gēlēm — aisēm nāhīm ṭhēvilēm vāsanēmājīm (BUT "I DID THIS" or "THIS was ACCOMPLISHED BY ME" — such is NOT DEPOSITED in the VĀSANĀ).

  • 13.528-13.530: 4 elemental-similes — vāyūsi sarvatra vicaraṇēm (WIND moves EVERYWHERE) + nirabhimāna udaijaṇēm sūryācēm jaisēm (the SUN's RISING WITHOUT-PRIDE) + gangā kājēmviṇa cālē (the GAṄGĀ FLOWS WITHOUT PURPOSE) + ṛtu-kāḷīm tarī phaḷatī — parī phaḷalōm hēm nēṇatī — tayām vṛkṣāmcīyē aisī vṛttī — karmīm sadā (SEASONAL-TREES FRUIT in their TIME — but DO NOT KNOW that they HAVE FRUITED — such is the VṚTTI in KARMAS always).

  • 13.531-13.533: 3 emptiness-similes — manīm karmīm bōlīm — jētha ahankārā ukhī jāhalī — ēkāvaḷīcī kāḍhilī dōrī jaisī (in MIND, in KARMA, in SPEECH — wherever AHAṄKĀRA's UPROOTING has happened — like the STRING REMOVED from a EKĀVALĪ-NECKLACE — the necklace collapses) + sambandhēmvīṇa jaisīm — abhrēm asatī ākāśīm — dēhīm karmēm taisīm — jayāsi gā (without ATTACHMENT — like CLOUDS in the SKY — such are KARMAS in his BODY) + madyapāāmgīmcēm vastra — lēpāhātīmcēm śastra — bailāvarī śāstra bāmdhalēm āhē (CLOTH on the DRUNK-MAN's-BODY + WEAPON in the PARALYTIC's-HAND + ŚĀSTRA tied on the BULL).

  • 13.534-13.535: the iconic crowning synthesis — tayā pāḍēm dēhīm — jayā mī āhē hē sēci nāhīm — nirahankāratā pāhīm tayā nāmva (IN THAT MEASURE in the BODY — for whom the "I-AM" is ITSELF NOT — KNOW THAT this is what NIRAHAṄKĀRATĀ is NAMED) + hēm sampūrṇa jēthēm disē — tēthēmci jñāna asē — iyēviṣīm anārisēm bōlōm nayē (where this is SEEN COMPLETE — THERE JÑĀNA IS — do not speak otherwise on this matter).

(iii) 13.536-13.587 — DUḤKHA-DOṢA-ANUDARŚANA on Janma + Mṛtyu + Jarā

The 52-ovi block renders the duḥkha-doṣa-anudarśana on 3 of the 4 great-sufferings — the LARGEST and MOST-VIVID DUḤKHA-PORTRAIT in the entire Bhāvārtha-Dīpikā:

(iii-a) 13.536-13.544 — JANMA-DUḤKHA 9-ovi Block

  • 13.536-13.537: foundational — sees janma-mṛtyu-jarā-duḥkhēm — vyādhi-vārdhakya-kaluṣēm from FAR-OFF before they arrive on the body — tiyēm āngā na yētām dēkhē — durūni jō (sees-them-from-AFAR before they REACH the BODY) + comparison to sādhaku vivasiyā (the SĀDHAKA at uncanny-omens) + upasargu yōgiyā (the YOGI at OBSTACLES).

  • 13.538-13.540: the visceral self-recollection of birth-shame — vaira janmāntarīmcēm — sarpā manauni na vacē (the SERPENT does NOT FORGET INTER-LIFE ENMITY from the MIND) + ḍōḷām haraḷa na virē (the GRIT in the EYE does not DISSOLVE) + kāḷīmcēm na visarē janma-duḥkha (does NOT FORGET the BIRTH-PAIN of THAT-PRIOR-TIME) + the iconic visceral self-recollection — mhaṇē pūya-gartē rigālā — ahā mūtra-randhrēm nighālā — kaṭā rē miyām cāṭilā — kuca-svēdu (entered the PUS-PIT — alas! came out through the URETHRA — alas! I LICKED the BREAST-SWEAT!). Among the most-visceral birth-shame recollections in pre-modern Indian devotional literature.

  • 13.541-13.544: birth-revulsion-vow — aisāisīyā parī — janmācā kāmṭāḷā dharī — mhaṇē ātām tēm mī na karīm — jēṇēm aisēm hōya (such REVULSION-toward-BIRTH — says: "now I will not DO that by which such happens") + hārī umacāvayā — jumvārī jaisā yē ḍāyā (like a GAMBLER returning to RECOUP LOSSES) + vairā bāpācēyā — putra jacē (like a SON pursuing a FATHER's VENGEANCE) + mārilīyācēni rāgēm — pāṭhīcā jevīm sūḍa māgēm + parī janmatī tē lāja — na sāṇḍī jayācēm nija — sambhāvitā nistēja — na jirē jevīm (but the SHAME-of-BEING-BORN does NOT LEAVE his SELF — as a RESPECTED-PERSON cannot BEAR DISHONOR).

(iii-b) 13.545-13.554 — MṚTYU-DUḤKHA 10-ovi Block

  • 13.545-13.548: TODAY-vigilant-for-kalpānta doctrine — mṛtyu puḍhām āhē — tōci kalpāntīm kām pāhē — parī ājīci hōyē sāvadhu jō (MṚTYU is AHEAD — even if-it-be at KALPĀNTA — but TODAY he becomes VIGILANT) + mājīm athāmva mhaṇatā — thaḍiyēci paṇḍusutā — pōhaṇārā āitā kāsē jevīm (in MID-OCEAN saying "DEEP!" — PĀṆḌU-SUTA — like the SWIMMER tightening LOIN-cloth AT-THE-SHORE) + na pavatām raṇācā ṭhāvō — sāmbhāḷijē jaisā āvō — vōḍaṇa suijē ghāvō — na lāgatāmci (before reaching the BATTLEFIELD — keeping ARMOR safe — RAISING-the-SHIELD before the BLOW LANDS) + pāhēcā pēṇā vāṭavadhā — tamva ājīci hōījē sāvadhā — jīvu na vacatām auṣadhā — dhāmvijē jevīm (against TOMORROW's HIGHWAY-ROBBER — be VIGILANT TODAY — RUN to MEDICINE before the JĪVA LEAVES).

  • 13.549-13.550: contrasting-foolishness — jaḷatām gharīm sāmpaḍē — tō maga na pavāḍē kuhā khaṇōm (one trapped in BURNING-HOUSE cannot then DIG a WELL) + cōmḍhiyē pātharu gēlā — taisēni jō buḍālā — tō bōmbēhisakaṭa nimālā — kōṇa sāngē (one DROWNED LIKE STONE going DOWN-STREAM — even with shouting WHO can SAVE).

  • 13.551-13.552: SAMARTHA-foe-vigilance + BRIDE/SAṂNYĀSĪ-mṛtyu-sūcanā — samarthēmsīm vaira jayā paḍilēm hāḍakhāira — tō jaisā āṭhahī pāhara parajūni asē (one in BONE-DEEP-ENMITY with a POWERFUL-foe stays ARMED all 8 PRAHARAS) + kēḷavalī nōvarī — kā sannyāsī jiyāparī — taisā na maratām jō karī mṛtyu-sūcanā (like the ADORNED-BRIDE-before-marriage or the SAṂNYĀSĪ — so one performs MṚTYU-SŪCANĀ without DYING).

  • 13.553-13.554: the iconic doctrine — paim gā jō yayāparī — janmēmci janma nivārī — maraṇēm mṛtyu mārī — āpaṇa urē (one who BY THIS WAY — BY BIRTH PREVENTS BIRTH — BY DEATH KILLS DEATH — and HIMSELF REMAINS) + tayā gharīm jñānācēm sāmkaḍēm nāhīm sācēm — jayā janma-mṛtyucēm nimālēm śalya (in HIS HOUSE there is NO LACK of JÑĀNA — for whom the SPLINTER of JANMA-MṚTYU has been REMOVED).

(iii-c) 13.555-13.587 — JARĀ-DUḤKHA 33-ovi Cascade

The most-vivid old-age-portrait in pre-modern Marathi-bhakti. The 33-ovi cascade sustains a body-part-by-body-part decay catalog from a youth-bhakta's anticipatory voice:

  • 13.555-13.557: opening anticipation — tayāciparī jarā na ṭēmkatām śarīrā — tāruṇyāciyā bharā mājīm dēkhē (sees JARĀ BEFORE-it-TOUCHES the BODY — in the MIDST of YOUTH's FULLNESS) + flesh becoming kācarī vāḷalī (DRIED CACARĪ-CARRION) + nidaivyācē vyavasāya — taisē ṭhākatī hāta-pāya (HANDS-FEET FAILING like the UNLUCKY's ENTERPRISES) + amantryā rājācī parī āhē — baḷā yayā (this STRENGTH is like an AMANTRA-RĀJA — POWERLESS-RULER).

  • 13.558-13.560: pleasure-organ decay — phulāmciyā bhōgā lāgīm prēma ṭāngā — tēm karēyācā guḍaghā taisēm hōīla (the LEG that LEAPS for FLOWER-PLEASURE — will become a STIFF-KNEE) + vōḍhāḷācyā khurīm — ākharuātēm burī (like a STRAYING-COW's HOOVES — a wretched OLD-COW) + padma-daḷēmsī isāḷē — bhāṇḍatāti hē ḍōḷē — tē hōtī paḍavaḷēm — pikalīm jaisīm (THESE EYES THAT QUARREL WITH LOTUS-PETALS — WILL BECOME ROTTEN PAḌAVAḶA-GOURDS).

  • 13.561-13.565: face-decay — bhamvīcīm paḍaḷēm vōmathatī sinasāḷē (BROW-PAVILIONS COLLAPSE-DOWN) + uru kuhijaila jaḷēm āmsuvācēni (the CHEST DECAYS in TEAR-WATER) + bābhuḷīcēm khōḍa — girabaḍūni jātī saraḍa — taisēm picaḍīm tōmḍa sarakaṭijaila (FACE FLAKES like BĀBŪL-BARK chipped by LIZARDS) + rāmdhavaṇī culīpuḍhēm — parhē unmādatī khātavaḍē — taisīmci yēm nākāḍēm biḍabiḍatī (NOSE-NOSTRILS DRIBBLE like cooking-soot) + tāmbulēm vōmṭha raum — hāmsatām dānta daum — sanāgara miravūm bōla jēṇēm (the LIPS-which-once-GLEAMED-with-BETEL + the TEETH-which-once-SHONE-IN-LAUGHTER + the SPEECH-which-once-DISPLAYED-CITY-REFINEMENT) — tayāci pāhē yā tōmḍā — yēīla jaḷambaṭācā lōmḍhā — iyā umaḷatī dāḍhā dātāmsahita (TO THAT-SAME MOUTH a SLUDGE-FLOOD will come — JAWS-with-TEETH FALL).

  • 13.566-13.568: mouth-decay — kuḷavāḍī riṇēm dāṭalī — kām vāmkaḍiyā ḍhōrēm baisalīm — taisī nuṭhī kāmhīm kēlī jībhaci hē (the TONGUE that WILL NOT RISE — like a DEBT-TRAPPED-VILLAGE or STUBBORN-COWS-SITTING) + kusaḷēm kōraḍīm — vārēni jātī baraḍīm — taisā āpadā tōmḍī dāḍhiyēsī (CHIN-DAḌHIYĀ in CALAMITY) + āṣāḍhīcēni jaḷēm — jaisīm jhirapatī śailācīm mauḷēm — taisēm khāmḍīhūni lāḷē paḍatī pūra (DROOL pours from the CHIN like ĀṢĀḌHA-RAIN dripping from MOUNTAIN-TOPS).

  • 13.569-13.571: voice-body decay — vācēsi apavāḍu — kānīm anughaḍu — piṇḍa garuvā mākaḍu hōīla hā (VOICE-DEFAMATION + EAR-INCAPACITY + this BODY will become a SHRUNKEN MONKEY) + tṛṇācēm bujhavaṇēm — āmdōḷē vārēnaguṇē — taisēm yēīla kāmpaṇēm sarvāngāsī (a GRASS-FRAYED-BUNDLE shaken by WIND — such TREMBLING will come over the WHOLE BODY) + pāyām paḍatī vēngaḍī — hāta vaḷatī murakuṇḍī — baravapaṇā bāgaḍī nācavijaila (FEET BENT in DEFORMITY + HANDS TWISTED in CRAMPS — GRACE will be DANCED-as-a-SPECTACLE).

  • 13.572-13.575: social-disgust — maḷamūtra-dvārēm — hōūni ṭhātī khōmkarēm — navasiyē hōtī itarēm mājhiyām nidhanīm (the EXCRETION-DOORS become LEAKY — others will VOW for my DEATH) + dēkhōni thumkīla jagu — maraṇācā paḍaila pāmgu — sōiriyām ubagu yēīla mājhā (the WORLD will SPIT seeing me — DEATH's UNCANNINESS will COME — RELATIVES will WEARY of me) + striyām mhaṇatī vivasī — bāḷēm jātī mūrchī — kimbahunā ciḷasī pātra hōīna (WOMEN will call me VIVASĪ-vampire — CHILDREN FAINT — I will become a VESSEL of DISGUST) + ubhaḷīcā ujagarā — sējāriyām sāiliyā gharā — śiṇavīla mhaṇatī mhātārā bahutāmtēm hā (the NEIGHBORS will say: "this OLD-MAN exhausts EVERYONE — his RESTING-HOUSE is a BURDEN on neighbors").

  • 13.576-13.587: the iconic GIVE-WHILE-ABLE doctrine — aisī vārdhakyācī sūcaṇī — āpaṇiyā taruṇapaṇīm — dēkhē maga manīm viṭē jō gā (such ANTICIPATION-OF-OLD-AGE in his OWN YOUTH — then in MIND he is REVOLTED) + mhaṇē pāhē hēm yēīla — āṇi ātāmcēm bhōgitām jāīla — maga kāya urēla hitālāgīm? (says: "this will COME — and PRESENT-ENJOYMENT will DEPART — then WHAT remains for MY-GOOD?"). Then the iconic 5-fold GIVE-WHILE-ABLE doctrine (13.578-13.581):

  • dṛṣṭī jamva āhē — tamva pāhāvēm tētulēm pāhē (WHILE SIGHT remains — SEE what is to be SEEN);

  • mūkatvā ādhīm vācā vāhē — subhāṣitēm (BEFORE MUTENESS, let the VOICE CARRY SUBHĀṢITAS);
  • hāta hōtī khuḷē — hēm puḍhīla mōṭakēm kaḷē — āṇi karūni ghālī sakaḷēm — dānādikēm (the HANDS will become CRIPPLED — knowing this in advance — let him PERFORM ALL DĀNA-and-the-rest);
  • aisī daśā yēīla puḍhēm — taim mana hōīla vēḍēm — tamva cintūni ṭhēvī cōkhaḍēm ātma-jñāna (such CONDITION comes ahead — then the MIND becomes MAD — therefore by REFLECTION DEPOSIT PURE ĀTMA-JÑĀNA while the mind is still SOUND).

Then 5-ovi closing analogies (13.582-13.586): jaim cōra pāhē jhōmbatī — tamva ājīci rusijē sampattī (when THIEVES are seen approaching — WITHDRAW WEALTH TODAY) + jhāmkājhāmkī vātī na vacatām kījē (close-the-shutters BEFORE the WIND-blows-out-the-LAMP) + mōḍūni ṭhēlīm durgēm — kām vaḷita dharilēm khagēm — tētha upēkṣūni jō nighē tō nāgavalā (when FORTS COLLAPSE — or BIRDS POACH the FIELD — one who NEGLECTS is PLUNDERED) + jhāḍilīmci kōḷēm jhāḍī — tayā na phaḷē jevīm bōmḍīm — jāhalā agni tarī rākhōṇḍī jāḷīla kāī? (a TREE already shaken bears NO MORE FRUIT — fire on ASH burns NOTHING).

  • 13.587: the precise iconic crowning synthesis — mhaṇauni vārdhakyācēni āṭhavēm — vārdhakyā jō nāgavē — tayācyā ṭhāyīm jāṇāvēm — jñāna āhē (THEREFORE the one who is NOT PLUNDERED by JARĀ — by REMEMBRANCE-of-JARĀ-in-advance — in HIM KNOW JÑĀNA IS).

(iv) 13.588-13.592 — VYĀDHI-DUḤKHA + Closing Synthesis

The 5-ovi closing block renders VYĀDHI-anudarśana:

  • 13.588-13.590: proactive-flee — naina rōga paḍighātī nā jamva puḍhām ānga — tamva ārōgyācē upēga karūni ghālī (BEFORE DISEASES STRIKE the BODY — let him EMPLOY the USES of HEALTH) + sāpācyā tōmḍī paḍalī jē uṇḍī — tē lāūni sāṇḍī prabuddhu jaisā (the SNAKE-MOUTH-MORSEL — the WISE-MAN DROPS IT before being bitten) + vaiyōgēm jēṇēm duḥkhē — vipatti śōka pōkhē — tēm snēha sāṇḍūni sukhēm udāsu hōya (the AFFECTIONS by which SEPARATION-PAIN and CALAMITY-GRIEF FATTEN — those let him RENOUNCE and become CONTENT-IN-UDĀSĪNATĀ).

  • 13.591-13.592: niyama-plugging + crowning — jēṇēm jēṇēm kaḍē — dōṣa sūtīla tōmḍēm — tayām karma-randhrī guṇḍē niyamācē dāṭī (whatever ORIFICES would LEAK DOṢAS — let him PLUG with NIYAMA-thickets) + aisāisīyā āitī — jayācī parī asatī — tōci jñāna-sampattī gōsāvī gā (one whose PREPARATION is in this manner — HE is the LORD-OF-JÑĀNA-SAṂPATTI).

Closing-Transition: 13.593

The final ovi explicitly bridges into BG-13.9 — ātām āṇīkahī ēka — lakṣaṇa alaukika — sāngēna āika — dhanamjayā (NOW ALSO ONE MORE — an EXTRAORDINARY MARK — I will TELL — LISTEN, DHANAṂJAYA).

Significance

Cluster 0463 is among the LONGEST and most-pedagogically-rich clusters in the entire Bhāvārtha-Dīpikā. The 33-ovi JARĀ-portrait (13.555-13.587) is the most-vivid old-age-pedagogy in pre-modern Marathi-bhakti — a body-part-by-body-part decay catalog with no rival in pre-modern Indian devotional literature for sheer visceral-pedagogical-detail. The cluster pairs with cluster 0447 (BG-12.13's 7-ovi elemental-virtue treatment) as the two iconic VIRTUE-CATALOG treatments in the Bhāvārtha-Dīpikā — 0447 deploying elemental-similes for the priya-bhakta-virtues, 0463 deploying shock-imagery + emptiness-similes + body-decay-cascade for the jñāna-virtues. The 4-fold janma-mṛtyu-jarā-vyādhi is the canonical Buddhist-and-Vedāntic enumeration of the great-sufferings; Jñāneśvar's treatment elaborates the duḥkha-doṣa with a vividness rivaling the Buddhist sources.

The closing GIVE-WHILE-ABLE doctrine (13.578-13.587) — dṛṣṭī jamva āhē tamva pāhāvēm + mūkatvā ādhīm vācā vāhē subhāṣitēm + hāta hōtī khuḷē... karūni ghālī sakaḷēm dānādikēm + cintūni ṭhēvī cōkhaḍēm ātma-jñāna — is among Jñāneśvar's most-iconic pedagogical-formulas, naming the cognitive-foundation of VAIRĀGYA and AN-AHAṄKĀRA in the precise iconic anticipatory-anudarśana register that BG-13.8 prescribes.