Sanskrit

सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेवचाहम् ॥१५॥

Translation

And I am seated in the heart of ALL (sarvasya cāham hṛdi sanniviṣṭaḥ); from Me come MEMORY, KNOWLEDGE, and their REMOVAL/FORGETTING (mattaḥ smṛtir jñānam apohanam ca). By ALL the Vedas I ALONE am the to-be-KNOWN (vedaiś ca sarvair aham eva vedyaḥ); I AM the maker-of-Vedānta and the knower-of-the-Veda (vedānta-kṛd vedavid eva cāham).

Function

BG-15.15 is the climactic INDWELLER-AND-VEDA-GOAL disclosure of the Puruṣottama chapter. It fuses two great claims into one verse:

(i) The antaryāmin (inner-controller) claim: Kṛṣṇa is SEATED IN THE HEART OF ALL beings as the very I-sense, and is the SOURCE of the three cognitive functions — MEMORY (smṛti), KNOWLEDGE (jñāna), and FORGETTING/REMOVAL (apohana).

(ii) The Veda-goal claim: Kṛṣṇa is the sole OBJECT OF ALL VEDIC KNOWLEDGE (vedya), the AUTHOR-OF-VEDĀNTA (vedānta-kṛt), and the only true KNOWER-OF-THE-VEDA (veda-vit).

The indweller is also the goal; the source of cognition is also the thing-to-be-cognized.

Jñāneśvar's 50-ovi Treatment

This is an unusually long cluster with a sharp internal seam:

• 15.421-442 — the literal śloka-gloss (22 ovis): the heart-indweller (15.421), the sādhanā to realize it (15.422-424), the sun-sees-sun self-luminosity (15.425), the realized vs. the still-bound (15.426-427), the radical claim that ignorance too is "from Me" via the dream/waking + cloud/day + rope/snake substratum-similes (15.428-431), the Veda branching toward the one Vedya (15.432-433), the śruti falling silent before the mahāsiddhānta (15.434-435), the veda-vit knowing the Self without a second (15.436-438), the fire-camphor residue-less merge of avidyā-and-jñāna (15.439-441), and the closing unconditioned self-station (15.442).

• 15.443-470 — the bhakti-dialogue + neti-neti-method frame (28 ovis): the realization flooding Arjuna (15.443-445), Arjuna's request to hear the nirupādhika self "for my sake" (15.446-447, 461), Kṛṣṇa's delight in the worthy asker and the mirror-interlocutor (15.448-452), the embrace and the non-dual two-lips-one-speech / teller-and-asker-are-one climax (15.453-455), Kṛṣṇa's overflow-of-love checked lest it spoil the rasa, grounded in nara-Nārāyaṇa non-difference (15.456-458), the return to the teaching-frame (15.459-460), and the neti-neti method by which the unconditioned will be shown — laying out the upādhi (15.462-463), the four removal-similes butter/scum/cloud/grain (15.464-466), and the branch-points-to-moon close (15.467-470).

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Doctrinal Block (15.421-15.442)

Ovi 15.421

Original (Marathi): एऱ्हवीं सर्वांच्या हृदयदेशीं । मी अमुका आहें ऐसी । जे बुद्धि स्फुरे अहर्निशीं । ते वस्तु गा मी ॥४२१॥ Voice: krishna-to-arjuna (first-person मी ... ते वस्तु गा मी, "that Reality is Me")

Word-by-word gloss

Marathi	Meaning
एऱ्हवीं	otherwise / in any case
सर्वांच्या हृदयदेशीं	in the heart-region of all
मी अमुका आहें ऐसी	"I am so-and-so" — such
जे बुद्धि स्फुरे अहर्निशीं	the awareness that stirs day and night
ते वस्तु गा मी	that Reality, indeed, is Me

Literal translation

English: In any case, in the heart-region of all beings, that awareness "I am so-and-so" which stirs day and night — that very Reality, O Arjuna, is Me.

मराठी (आधुनिक): एरवी सर्वांच्या हृदयात "मी अमुक आहे" अशी जी जाणीव रात्रंदिवस स्फुरत असते — ती वस्तू म्हणजेच मी आहे.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

Referent: hṛdaya-deśa (the heart-region as seat of the indwelling I-sense). Confidence: low. हृदयदेशीं locates the indweller in the heart-seat — the Upaniṣadic hṛdaya-guhā (heart-cave) of the antaryāmin doctrine — but this is not an overt cakra/suṣumnā naming, so the yogic reading stays low.

Cross-references

• Internal: Opens the doctrinal block; the indwelling I-sense it names is what comes to rest in the Self at 15.423 and is shown self-luminous at 15.425.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — सर्वस्य चाहं हृदि संनिविष्टः, rendered सर्वांच्या हृदयदेशीं ... ते वस्तु गा मी. Also Bhagavad Gītā 18.61 (ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति) — the chapter-18 statement of the same indweller-in-the-heart doctrine.

Modern application

1. The bare "I am" before any content. Before you are tired, busy, or anyone's-anything, there is the plain sense "I am here" that runs day and night under every thought. The verse says that constant background I-sense is not your private possession but the one Reality wearing your name.
2. When your self-definition ("I am a manager / a failure / so-and-so") feels like the deepest thing about you. The ovi locates something deeper still — the awareness in which even "I am so-and-so" arises.
3. In insomnia or restless half-sleep, when thoughts have stopped but the sense of being-here has not — that residue is precisely the अहर्निशीं I-sense the verse points to.

Sādhanā

Tomorrow, in the first second of waking — before you check the time or remember your to-do list — catch the bare sense "I am." Just register that it was already there before any thought. Five seconds, once.

Arc

15.421 identifies the indwelling I-sense as the Self; 15.422 turns to how that Self is realized — sant-company, yoga-knowledge, guru-service, dispassion.

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Ovi 15.422

Original (Marathi): परी संतासवें वसतां । योगज्ञानीं पैसतां । गुरुचरण उपासितां । वैराग्येंसीं ॥४२२॥ Voice: krishna-to-arjuna (continuing the first-person disclosure of the means to realize "Me")

Word-by-word gloss

Marathi	Meaning
परी संतासवें वसतां	but by dwelling in the company of the sant
योगज्ञानीं पैसतां	by entering into yoga-knowledge
गुरुचरण उपासितां	by serving / worshipping the guru's feet
वैराग्येंसीं	together with dispassion (vairāgya)

Literal translation

English: But by dwelling with the sant, by entering into yoga-knowledge, by serving the guru's feet — and with dispassion —

मराठी (आधुनिक): पण संतांच्या सहवासात राहून, योगज्ञानात प्रवेश करून, वैराग्यासह गुरुचरणांची उपासना करून —

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

Referent: yoga-jñāna-praveśa + guru-caraṇa-upāsanā (entering yoga-knowledge, serving the guru's feet). Confidence: medium. योगज्ञानीं पैसतां + गुरुचरण उपासितां names the Nātha-sampradāya guru-upāsanā path; consistent with the cluster's realization-frame, though no specific kuṇḍalinī/suṣumnā mechanism is named.

Cross-references

• Internal: Names the means whose result (ignorance ceasing, the "I" resting in the Self) is stated at 15.423.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The Sanskrit states only the indweller-fact; the four-fold means (sant-sanga + yoga-jñāna + guru-caraṇa-upāsanā + vairāgya) is Jñāneśvar's elaboration.

Modern application

1. When you want a truth but skip the conditions for receiving it. The ovi is blunt that the indweller is realized through company, study, service, and dispassion — not by a single insight on demand.
2. The role of who you sit with. संतासवें वसतां — "dwelling with the sant" — names environment as a practice: you become porous to whomever you keep close company with.
3. Dispassion as a prerequisite, not a result. वैराग्येंसीं is listed alongside the means, not promised as the reward — a reorientation of what you let pull at you.

Sādhanā

Today, identify the one person, recording, or text whose mere company makes you quieter and clearer (your "sant"). Spend ten unhurried minutes in it deliberately, as practice — not as consumption.

Arc

15.422 names the means; 15.423 names the result — by this very sat-karma all ignorance dissolves and the "I" comes to rest in the Self.

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Ovi 15.423

Original (Marathi): येणेंचि सत्कर्में । अशेषही अज्ञान विरमे । जयांचें अहं विश्रामे । आत्मरूपीं ॥४२३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
येणेंचि सत्कर्में	by this very good action
अशेषही अज्ञान विरमे	the whole of ignorance ceases
जयांचें अहं विश्रामे	whose "I" comes to rest
आत्मरूपीं	in the form of the Self

Literal translation

English: — by this very good action the whole of ignorance ceases, and the "I" of such ones comes to rest in the Self-form.

मराठी (आधुनिक): याच सत्कर्मानं समस्त अज्ञान शमतं, आणि ज्यांचा "मी"-भाव आत्मरूपात विसावतो.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The "I" resting in the Self here is the realized counterpart of the un-resolved I-sense of 15.421; its condition is described at 15.424.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. अज्ञान विरमे (ignorance ceases) anticipates the apohana (removal) the verse attributes to the indweller, here as the goal of sādhanā.

Modern application

1. The "I" coming to rest. Most exhaustion is the I-sense working overtime — defending, comparing, narrating. The ovi describes a rest that is not sleep but the I settling back into its source.
2. Ignorance as something that ceases, not something you defeat. अज्ञान विरमे — it "stops/subsides," like a wind dying, rather than being conquered by force.
3. When right action quietly dissolves a confusion you could not think your way out of — the ovi's claim that सत्कर्म itself does the clearing.

Sādhanā

Today, notice one moment when your "I" is straining (to be right, to be seen, to win). Silently let it set down — "rest" — for three breaths. Observe whether some small confusion loosens.

Arc

15.423 says the "I" rests in the Self; 15.424 develops the resulting condition — seeing only the Self, ever happy in it, with no second cause.

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Ovi 15.424

Original (Marathi): ते आपेआप देखोनि देखीं । मियां आत्मेनि सदा सुखी । येथें मीवांचून अवलोकीं । आन हेतु असे ? ॥४२४॥ Voice: krishna-to-arjuna (मियां आत्मेनि, "by Me as the Self")

Word-by-word gloss

Marathi	Meaning
ते आपेआप देखोनि देखीं	they, seeing the Self by the Self
मियां आत्मेनि सदा सुखी	ever happy in Me as the Self
येथें मीवांचून अवलोकीं	here, look — apart from Me
आन हेतु असे ?	is there any (other) cause?

Literal translation

English: Seeing the Self by the Self, they are ever happy in Me as the Self. Here — look — apart from Me, is there any other cause at all?

मराठी (आधुनिक): ते स्वतःच स्वतःला पाहून, माझ्या आत्मरूपात सदा सुखी असतात. इथे बघ — माझ्यावाचून दुसरं कुठलं कारण आहे का?

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The no-second-cause question here is answered by the sun-sees-sun simile of 15.425.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. मीवांचून आन हेतु असे? (is there a cause other than Me?) mirrors aham eva vedyaḥ — the no-second knower/known.

Modern application

1. Happiness with no external cause. Almost all our joy is hostage to a reason — an outcome, a person, a win. The ovi names a happiness sourced in the Self alone, that no event grants and none can revoke.
2. The reflex of looking for "the cause." आन हेतु असे? — when good or bad, the mind hunts for the external lever. The ovi questions whether there is finally any cause "apart from Me" at all.
3. Self-validation vs. mirror-validation — seeing yourself by yourself (आपेआप देखोनि) rather than only through others' reactions.

Sādhanā

Today, locate one moment of small contentment and resist naming its cause. Don't credit the coffee, the message, the weather. Just let it be sourceless for thirty seconds.

Arc

15.424 asks whether any cause but the Self exists; 15.425 answers — to know Me, I Myself am the only means.

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Ovi 15.425

Original (Marathi): अगा सूर्योदयो जालिया । सूर्यें सूर्यचि पहावा धनंजया । तेवीं मातें मियां जाणावया । मीचि हेतु ॥४२५॥ Voice: krishna-to-arjuna (धनंजया vocative + मातें मियां, "Me by Me")

Word-by-word gloss

Marathi	Meaning
अगा सूर्योदयो जालिया	O — when the sun has risen
सूर्यें सूर्यचि पहावा धनंजया	the sun is to be seen only by the sun, O Dhananjaya
तेवीं मातें मियां जाणावया	so for knowing Me by Me
मीचि हेतु	I Myself am the means

Literal translation

English: O Dhananjaya — when the sun has risen, the sun is to be seen only by the sun. In just that way, for knowing Me, I Myself am the only means.

मराठी (आधुनिक): अरे धनंजया, सूर्य उगवल्यावर सूर्य हा सूर्यानंच पाहायचा असतो — तसंच मला जाणण्यासाठी मीच एकमेव साधन आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The risen sun, which is seen only by its own light, needing no other lamp	The self-luminous Self, known only by itself — knower and known are one	That which does the seeing cannot be put in front of you as a seen object; awareness is never an item in its own field
"Seen only by the sun" (सूर्यें सूर्यचि पहावा)	No external instrument can reach the Self; it is its own means	You cannot use a more-basic tool to verify awareness — every verification already happens within it

Metaphor-family: sun-and-rays / sun-self-illumination. The sun-as-self-evidence image recurs through the tradition for the self-luminous (svayam-prakāśa) Self.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Answers 15.424's no-second-cause question; contrasts with the still-bound figures of 15.426-427.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of aham eva vedyaḥ; the Self is both sole knower and sole known, self-luminous like the sun.

Modern application

1. You cannot stand outside your own awareness to inspect it. Every method you'd use to "find" consciousness is already lit by it — like trying to shine a flashlight to find the sun.
2. When you seek external proof for an inner certainty that, by its nature, is the very thing doing the seeking. Some knowings are self-evident or not at all.
3. The futility of borrowing another's light to see for yourself — the sun needs no lamp; the first-person fact of being aware needs no third-party confirmation.

Sādhanā

Today, try once to "look for" the one who is aware right now — and notice that the looking is done by the very thing you're looking for. Sit with that closed loop for one minute.

Arc

15.425 establishes the self-luminous knower; 15.426 turns to the opposite pole — those in whom the body-ego has drowned.

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Ovi 15.426

Original (Marathi): ना शरीरपरातें सेवितां । संसारगौरवचि ऐकतां । देहीं जयांची अहंता । बुडोनि ठेली ॥४२६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ना शरीरपरातें सेवितां	neither serving the body's interests
संसारगौरवचि ऐकतां	nor even hearing the grandeur of saṃsāra
देहीं जयांची अहंता	those whose body-ego (ahaṃtā)
बुडोनि ठेली	has drowned and remained sunk

Literal translation

English: Neither serving the body's ends nor even lending an ear to the grandeur of saṃsāra — those in whose body the ego-sense has drowned and stayed sunk —

मराठी (आधुनिक): शरीराची सेवा न करता, संसाराचा मोठेपणाही ऐकायला न जाता — ज्यांच्या देहातला अहंभाव बुडून गेलाय —

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The drowned-ego figure contrasts with the karma-road-runners of 15.427.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The drowned-ahaṃtā is the experiential correlate of the apohanam (removal) the verse ascribes to the indweller.

Modern application

1. When the body's demands stop running the show. Not neglect, but the ego's investment in comfort/appearance no longer steering every choice.
2. Declining to "hear the grandeur of saṃsāra." संसारगौरव — the seductive bigness of status, scale, and winning. The ovi describes simply not lending it your ear.
3. The ego "drowning" rather than being killed. बुडोनि ठेली — it sinks and stays sunk, quietly, not in a dramatic conquest.

Sādhanā

Today, catch one pitch of "saṃsāra's grandeur" (a status comparison, a bigger-better lure) and simply decline to listen to it — don't argue with it, just don't give it your ear. Notice the quiet that follows.

Arc

15.426 names those whose ego has drowned; 15.427 contrasts them with those still running the karma-road toward heaven-and-saṃsāra.

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Ovi 15.427

Original (Marathi): ते स्वर्गसंसारालागीं । धांवतां कर्ममार्गीं । दुःखाच्या सेलभागीं । विभागी होती ॥४२७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ते स्वर्गसंसारालागीं	those, for the sake of heaven-and-saṃsāra
धांवतां कर्ममार्गीं	running on the road of (ritual) action
दुःखाच्या सेलभागीं	in the allotted portion of sorrow
विभागी होती	become sharers / partakers

Literal translation

English: Those who, for heaven and worldly life, run on the road of karma — they become sharers in the allotted portion of sorrow.

मराठी (आधुनिक): जे स्वर्ग आणि संसारासाठी कर्ममार्गावर धावतात, ते दुःखाच्या वाट्याचे भागीदार होतात.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The foil to 15.426; its mention of those who suffer sets up 15.428's pivot — even this ignorance is "from Me."
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The bound-condition is tied back to the indweller-source (mattaḥ ... apohanam) at 15.428.

Modern application

1. Running the "karma-road" toward a better future. The endless effort-for-reward treadmill — the next milestone, the next acquisition — that the ovi says delivers a guaranteed share of sorrow along with the prize.
2. Even "heaven" (the best outcome you're chasing) is inside saṃsāra. स्वर्गसंसार are coupled — the verse refuses to exempt your highest goal from the cycle of gain-and-loss.
3. The "allotted portion of sorrow." दुःखाच्या सेलभागी — sorrow comes as a fixed dividend of the chase, not an accident of bad luck.

Sādhanā

Today, name one thing you are "running toward" expecting it to end your unease. Ask honestly: when I got the last such thing, did the unease end — or relocate? Write one sentence.

Arc

15.427 describes those who suffer on the karma-road; 15.428 makes the radical turn — even this ignorance is "because of Me alone."

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Ovi 15.428

Original (Marathi): परी हेंही होणें अर्जुना । मजचिस्तव तया अज्ञाना । जैसा जागताचि हेतु स्वप्ना । निद्रेतें होय ॥४२८॥ Voice: krishna-to-arjuna (अर्जुना vocative + मजचिस्तव, "because of Me")

Word-by-word gloss

Marathi	Meaning
परी हेंही होणें अर्जुना	but even this happening, O Arjuna
मजचिस्तव तया अज्ञाना	of that ignorance, is because of Me alone
जैसा जागताचि हेतु स्वप्ना	just as the waking-one is himself the cause of the dream
निद्रेतें होय	that comes to (one in) sleep

Literal translation

English: But even this — this ignorance, O Arjuna — comes to be because of Me alone, just as it is the waking-one himself who is the cause of the dream that comes in sleep.

मराठी (आधुनिक): पण अर्जुना, हे अज्ञानसुद्धा माझ्यामुळेच घडतं — जसा जागा असलेला मनुष्यच निद्रेतल्या स्वप्नाचं कारण असतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The waking person is himself the substratum and cause of the dream that appears in sleep	The conscious Self is the ground even of the ignorance that veils it	The same mind that gets lost in a daydream is the one in which the daydream occurs; the "lostness" never leaves its ground
The dream "comes to sleep" yet belongs to the waker	Ignorance has no independent existence; it borrows reality from the consciousness it hides	A misperception still happens within accurate awareness — error is parasitic on the very seeing it distorts

Metaphor-family: dream-and-waking (substratum). Recurs at 15.429-430 and 15.437.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: First of the substratum-similes; extended by the cloud/day image (15.429) and generalized at 15.430-431.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of mattaḥ ... apohanam ca; the conscious substratum is the source even of the forgetting that hides it.

Modern application

1. Your confusions still happen inside your awareness. Even when you're "lost," the losing-place is consciousness — there's no exile from it.
2. The dreamer is the dream's author. When a fear or fantasy grips you, the ovi quietly notes you are both its sufferer and its source.
3. Error as parasitic on accurate seeing — a misreading still occurs within the reading faculty; ignorance isn't a separate kingdom.

Sādhanā

Tonight, as you fall asleep, hold one thought: "whatever dream comes, I — now awake — am its ground." On waking, check whether last night's dream had any reality apart from you.

Arc

15.428 gives the waking-cause-of-dream simile; 15.429 extends it with the cloud-hidden-day image.

---

Ovi 15.429

Original (Marathi): पैं अभ्रें दिवसु हरपला । तोहि दिवसेंचि जाणों आला । तेवीं मी नेणोनि विषयो देखिला । मजचिस्तव भूतीं ॥४२९॥ Voice: krishna-to-arjuna (मी ... मजचिस्तव)

Word-by-word gloss

Marathi	Meaning
पैं अभ्रें दिवसु हरपला	indeed, the day lost/hidden by cloud
तोहि दिवसेंचि जाणों आला	that too is known again only by the day
तेवीं मी नेणोनि विषयो देखिला	so I, un-known, am seen as the object-world
मजचिस्तव भूतीं	from Me alone, in beings

Literal translation

English: Indeed, the day hidden by cloud is itself known again only by the day; so I, being un-known, am seen as the objects-in-beings — and that too is from Me alone.

मराठी (आधुनिक): ढगांनी दिवस झाकला, तरी तो दिवसच पुन्हा दिवसामुळेच कळतो; तसंच मी, अज्ञात राहून, भूतमात्रात विषयरूपानं दिसतो — आणि तेही माझ्यामुळेच.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The day obscured by cloud is registered as "obscured" only against the day itself	Consciousness's own veiling is cognized only against consciousness	You only know you "zoned out" because awareness was there to register the gap
The day is never truly lost, only covered	The Self is never absent; only seemingly hidden as the object-world	The signal isn't gone in the dropout; it's masked, and its return proves it was underneath

Metaphor-family: cloud-and-day / sun-obscuration. Paired with the dream-and-waking image; the cloud image returns at 15.465.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Extends 15.428; the cloud image recurs at 15.465 (cloud-departing-leaves-sky) in the neti-neti series.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of mattaḥ apohanam; the object-world is the mis-seen Self.

Modern application

1. You notice a lapse only because awareness was present to notice it. The "I wasn't paying attention" is itself a report from attention.
2. The world-as-objects may be the Self, un-recognized. मी नेणोनि विषयो देखिला — the very things you treat as "out there and other" are, says the ovi, the indweller seen without being known as such.
3. A "covered" capacity is not a lost one — its reappearance shows it was there throughout the eclipse.

Sādhanā

Today, the next time you "come back" from being distracted, pause and note: the noticing-of-return proves awareness never actually left. One conscious catch.

Arc

15.429 gives the cloud-day image; 15.430 generalizes both similes into the root-doctrine.

---

Ovi 15.430

Original (Marathi): एवं निद्रा कां जागणिया । प्रबोधुचि हेतु धनंजया । तेवीं ज्ञाना अज्ञाना जीवां यां । मीचि मूळ ॥४३०॥ Voice: krishna-to-arjuna (धनंजया vocative + मीचि मूळ)

Word-by-word gloss

Marathi	Meaning
एवं निद्रा कां जागणिया	thus, for sleep or for waking
प्रबोधुचि हेतु धनंजया	awakeness alone is the cause, O Dhananjaya
तेवीं ज्ञाना अज्ञाना जीवां यां	so for the knowledge and ignorance of these beings
मीचि मूळ	I alone am the root

Literal translation

English: Thus, for both sleep and waking, it is awakeness alone that is the cause, O Dhananjaya; so for the knowledge and ignorance of these living beings, I alone am the root.

मराठी (आधुनिक): अशा रीतीनं निद्रा असो वा जागृती, मूळ कारण प्रबोधच आहे, धनंजया; तसंच या जीवांच्या ज्ञान-अज्ञानाचं मूळ मीच आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Awakeness (prabodha) is the single ground of both sleep and waking	One consciousness underlies both knowledge and ignorance	The same baseline awareness underlies both your clear moments and your confused ones

Metaphor-family: dream-and-waking (substratum); summarizes 15.428-429.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Summarizes 15.428-429; re-stated with the rope-snake image at 15.431 (parallel-image).
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of mattaḥ smṛtir jñānam apohanam ca; I am the root of both knowledge and forgetting.

Modern application

1. One awareness behind both clarity and confusion. You don't get a different mind on your good and bad days — the same baseline holds both, which is oddly steadying.
2. The ground doesn't take sides. प्रबोधुचि हेतु — awakeness causes both states without preferring either; you needn't fight to "stay" in clarity as if confusion came from elsewhere.
3. Single root, many weather-states — knowledge and ignorance as two conditions of one consciousness, not two substances.

Sādhanā

Today, recall a recent "clear" moment and a recent "confused" one, and ask: was the awareness present in both the same awareness? Sit with the sameness for thirty seconds.

Arc

15.430 says I am the root of both knowledge and ignorance; 15.431 grounds this with the rope-and-snake image.

---

Ovi 15.431

Original (Marathi): जैसें सर्पत्वा कां दोरा । दोरुचि मूळ धनुर्धरा । तैसा ज्ञाना अज्ञानाचिया संसारा । मियांचि सिद्धु ॥४३१॥ Voice: krishna-to-arjuna (धनुर्धरा vocative + मियांचि)

Word-by-word gloss

Marathi	Meaning
जैसें सर्पत्वा कां दोरा	just as for the snake-ness (superimposed) on a rope
दोरुचि मूळ धनुर्धरा	the rope alone is the root, O archer
तैसा ज्ञाना अज्ञानाचिया संसारा	so for the knowledge and the saṃsāra of ignorance
मियांचि सिद्धु	I Myself am the established ground

Literal translation

English: Just as the rope alone is the root of the snake-ness seen on it, O archer, so I Myself am the established ground of both knowledge and the saṃsāra of ignorance.

मराठी (आधुनिक): दोरीवर भासणाऱ्या सर्पाचं मूळ जसं दोरीच असते, धनुर्धरा, तसंच ज्ञान आणि अज्ञानाच्या संसाराचं सिद्ध मूळ मीच आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The rope, mistaken in dim light for a snake	The Self, the substratum on which both the illusion (snake/ignorance) and its correction (rope/knowledge) rest	The plain fact onto which both a panicked misreading and its calm correction are projected
The snake is never separate from the rope	Ignorance has no being of its own apart from the Self it veils	The false alarm had no reality apart from the situation that triggered it

Metaphor-family: rope-and-snake (rajju-sarpa adhyāsa), the classic Vedāntic superimposition image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Re-states 15.430 (parallel-image); closes the source-of-cognition half before the Veda-half opens at 15.432.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of mattaḥ ... apohanam; the rajju-sarpa substratum of both jñāna and ajñāna.

Modern application

1. The "snake" you reacted to was a rope. A fear that organized your whole evening turns out to have been a misread — and the relief is just the rope finally seen for what it always was.
2. Both the scare and the relief rested on the same fact. Your panic and your calm-down were two readings of one situation; neither added or removed anything real.
3. When you "correct" a misunderstanding, notice you didn't destroy a snake — you saw the rope that was there all along.

Sādhanā

Today, recall one recent "snake" — an alarm that turned out to be nothing. Name the "rope" that was actually there the whole time. One line in writing.

Arc

15.431 closes the source-of-cognition half; 15.432 pivots to the Veda-half — the Veda, going to know Me, branched out.

---

Ovi 15.432

Original (Marathi): म्हणौनि जैसा असें तैसया । मातें नेणोनि धनंजया । वेदु जाणों गेला तंव तया । जालिया शाखा ॥४३२॥ Voice: krishna-to-arjuna (धनंजया vocative + मातें)

Word-by-word gloss

Marathi	Meaning
म्हणौनि जैसा असें तैसया	therefore, Me as I truly am
मातें नेणोनि धनंजया	not knowing Me, O Dhananjaya
वेदु जाणों गेला तंव	the Veda went to know (Me), and thereupon
तया जालिया शाखा	for it there came to be branches

Literal translation

English: Therefore, O Dhananjaya, not knowing Me as I truly am, the Veda set out to know Me — and thereupon it became branched (into its divisions).

मराठी (आधुनिक): म्हणून धनंजया, मी जसा आहे तसा मला न जाणता वेद मला जाणायला निघाला, आणि त्याच्या शाखा झाल्या.

Metaphor-unfold

No extended metaphor in this ovi (the शाखा "branches" is doctrinal terminology, resolved into the river-sea image only at 15.433).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Opens the Veda-half; resolved by the river-sea image at 15.433.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of वेदैश्च सर्वैरहमेव वेद्यः; the Veda's branching is its reaching toward the one unbranched Vedya.

Modern application

1. A subject splinters into schools precisely because the whole eludes direct grasp. The proliferation of branches/methods is the trace of something that can't be captured in one statement.
2. Complexity as a symptom of an un-grasped center. वेद ... जालिया शाखा — the more elaborate the system, the more it may be circling what it cannot say plainly.
3. When study multiplies divisions rather than converging — a sign you're tracking branches and have lost the trunk.

Sādhanā

Today, take one topic you've over-complicated into many "branches" and write the single plain thing they are all circling. One sentence, no jargon.

Arc

15.432 says the Veda branched in seeking Me; 15.433 resolves the branches into the one Vedya, as rivers into the sea.

---

Ovi 15.433

Original (Marathi): तरी तिहीं शाखाभेदीं । मीचि जाणिजे त्रिशुद्धी । जैसा पूर्वापरा नदी । समुद्रचि ठी ॥४३३॥ Voice: krishna-to-arjuna (मीचि)

Word-by-word gloss

Marathi	Meaning
तरी तिहीं शाखाभेदीं	yet through the three branch-divisions
मीचि जाणिजे त्रिशुद्धी	I alone am to be known — with triple certainty
जैसा पूर्वापरा नदी	just as a river, earlier-and-later (whatever its course)
समुद्रचि ठी	has the sea alone as its station/terminus

Literal translation

English: Yet through the three branch-divisions, it is I alone who am to be known — with absolute certainty — just as a river, whatever its earlier or later course, has the sea alone as its final station.

मराठी (आधुनिक): तरी त्या तिन्ही शाखाभेदांतून मीच जाणला जातो, हे त्रिवार खरं — जशी नदी, आधी-मागे कुठूनही वाहो, तिचं ठिकाण शेवटी समुद्रच असतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Rivers, however different their courses, all terminate in the one sea	All the Veda's branches converge on the one knowable, the Self	All genuine inquiries into a single reality, however different their methods, terminate in the same fact

Metaphor-family: ocean-and-river. The all-paths-converge-in-the-sea image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Resolves 15.432's branches; the dissolution-theme deepens at 15.434 (śruti falls silent).
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of अहमेव वेद्यः; all Vedic branches, like all rivers, terminate in the one Vedya.

Modern application

1. Different disciplines, one underlying reality. The river-sea image: physics, contemplation, and poetry can be tracking the same fact by different channels.
2. Branches are not rivals but routes — the ovi reframes the "three divisions" as three approaches to one terminus, easing the urge to defend your channel as the only true one.
3. When you fear your path is the "wrong" one — the sea receives every river regardless of its course.

Sādhanā

Today, name two very different practices or fields you value, and write the single reality they both terminate in. Let them be two rivers, one sea.

Arc

15.433 says all branches end in Me as rivers in the sea; 15.434 pushes further — at the great siddhānta even the śruti vanishes with its words.

---

Ovi 15.434

Original (Marathi): आणि महासिद्धांतापासीं । श्रुति हारपतीं शब्देंसीं । जैसिया सगंधा आकाशीं । वातलहरी ॥४३४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आणि महासिद्धांतापासीं	and at the great siddhānta (final conclusion)
श्रुति हारपतीं शब्देंसीं	the śrutis vanish, along with their words
जैसिया सगंधा आकाशीं	just as fragrant ones, into the sky
वातलहरी	(are) the ripples of wind

Literal translation

English: And at the great siddhānta, the śrutis vanish along with their very words — just as fragrant ripples of wind are lost into the sky.

मराठी (आधुनिक): आणि महासिद्धांतापाशी श्रुती आपल्या शब्दांसकट हरपून जातात — जशा सुगंधी वाऱ्याच्या लहरी आकाशात विरून जातात.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fragrant wind-ripples dissolving into the open sky, scent and motion gone	The śruti, with all its words, dissolving into the wordless absolute	The most precise description finally evaporates at the threshold of what it describes — the map ends where the territory is touched

Metaphor-family: wind/space-dissolution. The scented-breeze-lost-in-sky image for speech falling silent.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Intensified at 15.435 (śruti stands silent as if ashamed); the speech-fading-into-silence image returns in the teaching-method at 15.468.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of वेदान्तकृत्. Also Taittirīya Upaniṣad 2.9 (= 2.4) यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ("from which speech, with the mind, turns back, failing to reach it") — the shruti-falls-silent doctrine 15.434 restates.

Modern application

1. The point where words run out. Every precise account of something deeply felt finally evaporates at the edge of the thing itself — the description "vanishes with its words."
2. The best explanation dissolves at the threshold of the reality. महासिद्धांतापासीं श्रुति हारपती — even scripture goes silent at the summit; eloquence is not the destination.
3. When you keep talking past the moment understanding actually landed — the ovi commends the dissolving-of-words, not their multiplication.

Sādhanā

Today, after you finish explaining something that genuinely matters, stop one sentence earlier than usual and let the silence carry the rest. Notice the difference.

Arc

15.434 says the śruti vanishes with its words; 15.435 intensifies — all the śruti stands silent as if ashamed, and that goal I alone make manifest.

---

Ovi 15.435

Original (Marathi): तैसें समस्तही श्रुतिजात । ठाके लाजिले ऐसें निवांत । तें मीचि करीं यथावत । प्रकटोनियां ॥४३५॥ Voice: krishna-to-arjuna (तें मीचि करीं)

Word-by-word gloss

Marathi	Meaning
तैसें समस्तही श्रुतिजात	so the whole body of śruti
ठाके लाजिले ऐसें निवांत	stands still, silent, as if ashamed
तें मीचि करीं यथावत	that very thing I alone make, just as it is
प्रकटोनियां	by manifesting it

Literal translation

English: So the whole body of śruti stands still and silent, as if ashamed; and that very thing I alone make manifest, exactly as it is.

मराठी (आधुनिक): तसं समस्त श्रुतिजात लाजल्यासारखं निवांत उभं राहतं; आणि तेच मी यथार्थपणे प्रकट करतो.

Metaphor-unfold

No extended metaphor in this ovi (the लाजिले "as if ashamed" is a brief personification, not a sustained image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Intensifies 15.434; completes into the veda-vit clause at 15.436.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of वेदान्तकृत्. Also Taittirīya Upaniṣad 2.9 — the यतो वाचो निवर्तन्ते shruti-falls-silent doctrine, here as श्रुतिजात ठाके लाजिले निवांत.

Modern application

1. The expert's honest silence at the edge of their field. श्रुति ठाके लाजिले — even the authority falls silent, "as if ashamed," where the matter exceeds its words; this is integrity, not failure.
2. When the one who really knows says less, not more. The ovi makes the Veda's silence a sign of reverence before the goal.
3. Manifesting "just as it is" (यथावत) rather than dressing it up — the contrast with ornamental over-explanation.

Sādhanā

Today, find one question you're tempted to answer with more words than you actually have, and let yourself say "here I don't have words." Notice that the honesty lands better than the padding would.

Arc

15.435 says I make the silent-goal manifest; 15.436 completes the veda-vit clause — where all śruti vanishes, that pure Self-knowledge I alone know.

---

Ovi 15.436

Original (Marathi): पाठीं श्रुतिसकट अशेष । जग हारपे जेथ निःशेष । तें निजज्ञानही चोख । जाणता मीचि ॥४३६॥ Voice: krishna-to-arjuna (जाणता मीचि)

Word-by-word gloss

Marathi	Meaning
पाठीं श्रुतिसकट अशेष	then, together with all śruti, entirely
जग हारपे जेथ निःशेष	where the world vanishes without remainder
तें निजज्ञानही चोख	that pure Self-knowledge too
जाणता मीचि	I alone am the knower of

Literal translation

English: Then, where the whole world together with all śruti vanishes without remainder — that pure Self-knowledge too, I alone am its knower.

मराठी (आधुनिक): मग जिथं श्रुतीसकट संपूर्ण जग निःशेष हरपून जातं — त्या निर्मळ आत्मज्ञानाचाही जाणकार मीच आहे.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Renders the veda-vit clause; imaged by the waking-without-a-second at 15.437.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of वेदविदेव चाहम्; the sole knower even of the knowledge that survives the dissolution of all scripture.

Modern application

1. Even your deepest realization is something witnessed. निजज्ञानही ... जाणता — there is an awareness that knows even your moments of profound clarity; you are not finally identical with any state you can have.
2. When the whole familiar world drops away (deep meditation, anesthesia, the threshold of sleep), something still "knows" the absence — the veda-vit.
3. The knower behind even the highest knowledge — a check against making any insight the final ground; the ovi places the knower deeper than the known.

Sādhanā

Today, after any moment of clarity or insight, ask: who knew that this clarity occurred? Rest one breath in that knower, not the insight.

Arc

15.436 says I alone know the Self-knowledge that remains; 15.437 images it with the awaking-from-sleep figure.

---

Ovi 15.437

Original (Marathi): जैसें निदेलिया जागिजे । तेव्हां स्वप्नींचे कीर नाहीं दुजें । परी एकत्वही देखों पाविजे । आपलेंचि ॥४३७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जैसें निदेलिया जागिजे	just as, having slept, one wakes
तेव्हां स्वप्नींचे कीर नाहीं दुजें	then the dream's second-ness is indeed gone
परी एकत्वही देखों पाविजे	yet the oneness too comes to be seen
आपलेंचि	one's very own

Literal translation

English: Just as, on waking from sleep, the dream's duality is indeed gone — yet one's own oneness still comes to be seen —

मराठी (आधुनिक): जसं झोपेतून जागं झाल्यावर स्वप्नातलं द्वैत उरत नाही, तरी आपलं एकत्व मात्र अनुभवायला येतं —

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
On waking, the dream's many objects (the "second") are gone	In realization, the multiplicity of the object-world drops	When you wake, the whole crowded dream-world simply isn't there to be searched for
Yet one's own oneness is still cognized	The Self knows its own non-duality without a second known	You don't lose yourself on waking — the one who dreamed is still self-evidently here, now without contents

Metaphor-family: dream-and-waking (substratum), completing the cluster's substratum-similes.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Applied directly to the Self at 15.438; recalls 15.428-430.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo of vedavid eva cāham; the veda-vit knows the Self without a second known.

Modern application

1. Waking proves a knower with no contents. The instant you wake, the dream's objects are gone but you are still here — bare, content-less, self-evident.
2. Non-duality is not blankness. परी एकत्वही देखों पाविजे — something is still "seen," namely one's own oneness; the dropping of the many is not the dropping of awareness.
3. The continuity of "you" across radically different worlds (dream/waking) points to a self that none of those worlds contains.

Sādhanā

Tomorrow at waking, before contents rush in, notice the half-second where the dream is gone but "you" plainly remain. That bare remaining is the ovi's "one's own oneness." Catch it once.

Arc

15.437 gives the waking-without-a-second image; 15.438 applies it — so I know My own non-duality without a second.

---

Ovi 15.438

Original (Marathi): तैसें आपलें अद्वयपण । मी जाणतसें दुजेनवीण । तयाही बोधाकारण । जाणता मीचि ॥४३८॥ Voice: krishna-to-arjuna (मी जाणतसें ... जाणता मीचि)

Word-by-word gloss

Marathi	Meaning
तैसें आपलें अद्वयपण	so My own non-dual nature
मी जाणतसें दुजेनवीण	I know, without a second
तयाही बोधाकारण	and of that very realization
जाणता मीचि	I alone am the knower

Literal translation

English: In just that way, I know My own non-duality without a second; and of that very realization too, I alone am the knower.

मराठी (आधुनिक): तसं माझं अद्वयपण मी दुसऱ्यावाचून जाणतो; आणि त्या बोधाचाही जाणकार मीच आहे.

Metaphor-unfold

No extended metaphor in this ovi (it applies 15.437's image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Applies 15.437; closes the doctrinal self-knowing claim before the fire-camphor merge opens at 15.439.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase of वेदविदेव चाहम्; the self-knowing knower whose knowing needs no second.

Modern application

1. Self-knowledge that needs no external mirror. दुजेनवीण — knowing your own nature without requiring a second thing to know it against; a knowing that isn't comparison.
2. The knower of your own realizations — even your clearest self-understanding is, in turn, witnessed; the ovi keeps the knower one step deeper than any known state.
3. Against making any peak experience the final word — there is always the one who knew the peak.

Sādhanā

Today, when you catch yourself "understanding yourself," gently ask: and who knows this understanding? Let the question point past the content to the knower. One quiet moment.

Arc

15.438 closes the self-knowing claim; 15.439 opens the fire-camphor merge-image.

---

Ovi 15.439

Original (Marathi): मग आगी लागलिया कापुरा । ना काजळी ना वैश्वानरा । उरणें नाहीं वीरा । जयापरी ॥४३९॥ Voice: krishna-to-arjuna (वीरा vocative)

Word-by-word gloss

Marathi	Meaning
मग आगी लागलिया कापुरा	then, when fire takes hold of the camphor
ना काजळी ना वैश्वानरा	neither soot nor fire (Vaiśvānara)
उरणें नाहीं वीरा	nothing remains, O hero
जयापरी	in the manner that

Literal translation

English: Then, when fire takes hold of camphor — in the way that, O hero, neither soot nor fire is left over, nothing at all remains —

मराठी (आधुनिक): मग कापराला आग लागल्यावर — जशी ना काजळी उरते ना अग्नी, काहीच शिल्लक राहत नाही, वीरा —

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fire taking camphor, which burns so completely that neither soot (residue of the burnt) nor flame (the burner) remains	The jñāna that consumes avidyā then itself dissolves, leaving no residue of either ignorance or the knowledge that ended it	The solvent that dissolves the stain and then evaporates too — no stain, no solvent, nothing to clean up after

Metaphor-family: fire-and-camphor (samarasa / total-merge). The total-combustion-no-residue image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Applied to avidyā-and-jñāna at 15.440; named as the pure untraceable state at 15.441.
• Tukaram parallel:
• Abhang 2474 — the celebrated samarasa abhang uses the identical fire-camphor image: अग्निकर्पुराच्या मेळीं । काय उरली काजळी ("fire-camphor mixing — what soot remains?", verified verbatim in corpus/2474.md). Jñāneśvar's आगी लागलिया कापुरा — ना काजळी ना वैश्वानरा is the same camphor-burning-to-no-soot image; both drive it to a total residue-less merge (Tukaram closing तुका म्हणे होती । तुझी माझी एक ज्योती, "your and my flame is one").
• Source citation: Bhagavad Gītā 15.15 — echo of apohanam; the jñāna that removes avidyā then itself dissolves.

Modern application

1. The fix that erases the need for itself. A genuine resolution removes the problem and then quietly removes itself too — no lingering "I solved this" to maintain.
2. When the cure must also vanish. A therapy, a teaching, a crutch that has done its work and then dissolves rather than becoming a new identity to defend.
3. The mark of a clean resolution — neither the original trouble (soot) nor the effort that ended it (fire) is left running in the background.

Sādhanā

Today, recall one problem you genuinely resolved. Check: are you still carrying the "fire" (the effort, the identity of having-solved-it)? Let that residue burn off too — one breath of putting it down.

Arc

15.439 gives the fire-camphor no-residue image; 15.440 applies it — when jñāna, having devoured avidyā, then itself sinks, there is neither "is-not" nor can "is" be borne.

---

Ovi 15.440

Original (Marathi): तेवीं समूळ अविद्या खाये । तें ज्ञानही जैं बुडोनि जाये । तऱ्ही नाहीं कीर नोहे । आणि न साहे असणेंही ॥४४०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तेवीं समूळ अविद्या खाये	so the jñāna that devours ignorance root-and-all
तें ज्ञानही जैं बुडोनि जाये	when that knowledge too sinks away
तऱ्ही नाहीं कीर नोहे	then it is not a mere "is-not" indeed
आणि न साहे असणेंही	and "is" cannot be borne either

Literal translation

English: So the very jñāna that devours ignorance root-and-all — when that knowledge too sinks away — then it is not a mere "is-not," and yet "is" cannot be borne of it either.

मराठी (आधुनिक): तसं जे ज्ञान समूळ अविद्या खाऊन टाकतं, ते ज्ञानही जेव्हा बुडून जातं — तेव्हा ते "नाही" असंही नाही, आणि "आहे" असंही म्हणवत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The jñāna devours avidyā root-and-all, then itself sinks (camphor-fire applied)	What remains beyond both ignorance and knowledge cannot be called "existent" or "non-existent"	The state past both the problem and its solution that no longer fits either box — not "fixed," not "broken"

Metaphor-family: fire-and-camphor (continued from 15.439).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Applies 15.439; named with the thief-image at 15.441.
• Tukaram parallel:
• Abhang 2474 — the same residue-less conclusion: Tukaram's तैसा समरस जालों । तुजमाजी हरपलों ("such samarasa I became — lost in you", verified in corpus/2474.md) is the same total-merge-leaving-no-residue that 15.440 reaches when even the knowledge dissolves and "is/is-not" no longer apply.
• Source citation: Bhagavad Gītā 15.15 — echo of apohanam; the residue-less absolute beyond both is and is-not.

Modern application

1. The state past both "broken" and "fixed." After a deep resolution, sometimes neither label fits — you are not still wrestling the problem, but you are also not triumphantly "cured." तऱ्ही नाहीं ... न साहे असणेंही.
2. When you can no longer honestly say a struggle "is" or "is-not" present — the categories themselves have loosened.
3. The limit of the is/is-not grid — some realizations don't sit in either column, and the ovi licenses that not-knowing-how-to-say.

Sādhanā

Today, find one old struggle that is neither active nor cleanly "gone." Resist forcing it into "I'm over it" or "I'm still dealing with it." Let it be the thing that fits neither box, for one honest minute.

Arc

15.440 reaches the beyond-is-and-is-not condition; 15.441 names it with the thief-image.

---

Ovi 15.441

Original (Marathi): पैं विश्व घेऊनि गेला मागेंसीं । तया चोरातें कवण कें गिंवसी ? । जे कोणी एकी दशा ऐसी । शुद्ध ते मी ॥४४१॥ Voice: krishna-to-arjuna (शुद्ध ते मी)

Word-by-word gloss

Marathi	Meaning
पैं विश्व घेऊनि गेला मागेंसीं	indeed, having carried off the whole world behind him
तया चोरातें कवण कें गिंवसी	that thief — whom, where, could anyone trace?
जे कोणी एकी दशा ऐसी	that some one such state
शुद्ध ते मी	pure — that is Me

Literal translation

English: Indeed — the one who carried off the whole world behind him: that thief, whom and where could anyone trace? That one pure state, such as it is — that is Me.

मराठी (आधुनिक): सारं विश्व पाठीशी घेऊन गेलेल्या त्या चोराला कोण, कुठं शोधणार? जी कुठलीतरी अशी एक शुद्ध दशा आहे — ती म्हणजे मी.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A thief who has carried off the entire world behind him, leaving nothing by which to track him	The absolute that has absorbed all appearance into itself, leaving no object by which it could be located	That which has "taken" everything you might use to point at it; you cannot find the finder, locate the locator
"Whom could anyone trace?"	The Self is unobjectifiable — no faculty can grasp the ground of all grasping	The camera can't photograph itself; the very thing doing the seeking is what's "missing"

Metaphor-family: thief-and-trace (a rarer image), for the unobjectifiable Self.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Names the beyond-is/is-not state of 15.440; closes into the unconditioned self-station at 15.442.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo of vedyaḥ/veda-vit; the Vedya is unobjectifiable by any knowing faculty.

Modern application

1. You can't find the finder. Every tool you'd use to "locate" your own awareness is itself something awareness holds — the thief took the whole world, including your search-instruments.
2. The unsearchable searcher. चोरातें कवण कें गिंवसी — the very thing seeking is what seems "missing," because it can never appear as one more object in its field.
3. When the looker becomes the thing you're looking for — and the search collapses not in failure but in recognition: शुद्ध ते मी.

Sādhanā

Today, spend one minute trying to "catch" the one who is aware. Notice you can never make it an object — and let that un-catchability itself be the pointer, not a failure.

Arc

15.441 names the pure untraceable state as "I"; 15.442 closes the doctrinal half — the Lord of kaivalya fixed His unconditioned station in His own nature.

---

Ovi 15.442

Original (Marathi): ऐसी जडाजडव्याप्ती । रूप करितां कैवल्यपती । ठी केली निरुपहितीं । आपुल्या रूपीं ॥४४२॥ Voice: krishna-to-arjuna (closing the first-person self-disclosure; here in the narrator's summarizing cast, but the content remains Kṛṣṇa's self-statement of His own kaivalya-station)

Word-by-word gloss

Marathi	Meaning
ऐसी जडाजडव्याप्ती	such a pervasion of the inert and the living
रूप करितां कैवल्यपती	forming (His) form, the Lord of kaivalya
ठी केली निरुपहितीं	fixed (His) station, unconditioned
आपुल्या रूपीं	in His own nature

Literal translation

English: Forming such a pervasion of the inert and the living, the Lord of kaivalya fixed His station — unconditioned — in His own nature.

मराठी (आधुनिक): अशी जड-अजड व्याप्ती रूपास आणून, कैवल्यपती आपल्या स्वरूपात निरुपाधिक स्थिती धारण करतो.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Closes the doctrinal block; the निरुपहित (unconditioned) station here is exactly what Arjuna asks to hear again at 15.446 (foreshadows).
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — direct-paraphrase, summarizing the whole verse: the kaivalya-lord, pervading inert-and-living, unconditioned in His own nature.

Modern application

1. The ground stays unconditioned while pervading everything conditioned. कैवल्यपती ... निरुपहितीं — fully present in the whole inert-and-living world, yet untouched by it; a model for being wholly engaged without being defined by the engagement.
2. Presence that isn't a role. The Self "forms" the pervasion but keeps its station in its own nature — a freedom from collapsing into any of the parts you participate in.
3. The unconditioned center under all your conditioned activity — the thing the next twenty-eight ovis will yearn to hear named directly.

Sādhanā

Today, in one busy activity, notice that the one who is doing it is not itself any of the activity's parts. Stay, for one task, the unconditioned-doer inside the conditioned doing.

Arc

15.442 closes the doctrinal gloss; 15.443 shifts to the narrative frame — that whole realization suddenly arose in Arjuna, like the moon over the milk-ocean.

---

Bhakti-Dialogue & Neti-Neti Frame (15.443-15.470)

Ovi 15.443

Original (Marathi): तो आघवाचि बोधु सहसा । अर्जुनीं उमटला कैसा । व्योमींचा चंद्रोदयो जैसा । क्षीरार्णवीं ॥४४३॥ Voice: narrator-jnaneshwar (Jñāneśvar narrating Arjuna's state — "बोधु ... अर्जुनीं उमटला", no divine first-person)

Word-by-word gloss

Marathi	Meaning
तो आघवाचि बोधु सहसा	that whole realization, suddenly
अर्जुनीं उमटला कैसा	arose in Arjuna — how!
व्योमींचा चंद्रोदयो जैसा	like a moonrise in the sky
क्षीरार्णवीं	over the milk-ocean

Literal translation

English: That entire realization arose in Arjuna all at once — how? — like the rising of the moon in the sky over the milk-ocean.

मराठी (आधुनिक): तो संपूर्ण बोध अचानक अर्जुनात उमटला — कसा? — आकाशात क्षीरसागरावर चंद्र उगवावा तसा.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The moon rising in the sky over a white milk-ocean — cool radiance over a luminous sea	The bodha (realization) flooding Arjuna's whole being, light meeting answering light	A truth landing in someone already prepared for it — illumination meeting an inner brightness that rises to meet it

Metaphor-family: moon-and-ocean radiance, for the dawning of bodha.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Opens the dialogue-frame; paired with the facing-wall reflection of 15.444.
• Tukaram parallel: (none specific to this ovi)
• Source citation: (none — this is Jñāneśvar's narrative frame, not a gloss of the Sanskrit)

Modern application

1. When understanding floods you all at once. सहसा उमटला — not a slow build but a sudden moonrise; the moment a long-circled truth simply dawns.
2. Readiness meeting the moment. The milk-ocean is already luminous; the moon meets answering light. Insight lands where the ground was prepared.
3. The cool, non-violent quality of real realization — moonlight, not lightning; it floods and steadies rather than shocks.

Sādhanā

Today, recall the last time something "just dawned" on you. Note what preparation (the milk-ocean) was already in place to receive it. One sentence honoring the ground, not just the flash.

Arc

15.443 images the realization rising in Arjuna; 15.444 gives a second image — the bodha dwells in both Arjuna and Kṛṣṇa at once.

---

Ovi 15.444

Original (Marathi): कां प्रतिभिंती चोखटे । समोरील चित्र उमटे । तैसा अर्जुनें आणि वैकुंठें । नांदतसे बोधु ॥४४४॥ Voice: narrator-jnaneshwar (narrating where the bodha dwells; वैकुंठें = Kṛṣṇa, named in the third person)

Word-by-word gloss

Marathi	Meaning
कां प्रतिभिंती चोखटे	or, on a facing wall, clearly
समोरील चित्र उमटे	the picture in front appears (reflected)
तैसा अर्जुनें आणि वैकुंठें	so in Arjuna and in Vaikuṇṭha (Kṛṣṇa)
नांदतसे बोधु	the realization dwells

Literal translation

English: Or, as a clear picture appears reflected on a facing wall, so the realization dwells in Arjuna and in Vaikuṇṭha (Kṛṣṇa) alike.

मराठी (आधुनिक): किंवा समोरच्या भिंतीवर समोरचं चित्र स्पष्ट उमटावं, तसा अर्जुनात आणि वैकुंठात (कृष्णात) तोच बोध नांदतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A picture appearing identically on a facing wall/surface, the original and its reflection holding the same image	The one bodha present identically in both Arjuna and Kṛṣṇa — teller and hearer sharing one realization	Two people in genuine understanding holding the very same insight, not two copies — the realization "dwells in both"

Metaphor-family: reflection/facing-surface, for shared bodha.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Foreshadows the two-lips-one-speech resolution of 15.454-455; paired with 15.443.
• Tukaram parallel: (none specific to this ovi)
• Source citation: (none — Jñāneśvar's narrative frame)

Modern application

1. Real understanding is shared, not transmitted. When two people truly "get" the same thing, it isn't a copy passed across — the same realization dwells in both, like one image on facing surfaces.
2. The collapse of teacher/student distance in the moment of insight — for an instant the bodha is identically in both.
3. When you and another "see the same thing" so completely that it no longer feels like yours-and-theirs.

Sādhanā

Today, in one conversation, notice a moment of genuine shared understanding and resist the urge to claim it as "I explained it well." Register that the same seeing simply arose in both of you.

Arc

15.444 says the realization dwells in both; 15.445 names the consequence — the more the Reality is tasted, the deeper the sweetness, so Arjuna, king of the experienced, speaks.

---

Ovi 15.445

Original (Marathi): तरी बाप वस्तुस्वभावो । फावे तंव तंव गोडिये थांवो । म्हणौनि अनुभवियांचा रावो । अर्जुन म्हणे ॥४४५॥ Voice: narrator-jnaneshwar (the framing-phrase अर्जुन म्हणे, "Arjuna says," introducing — not yet voicing — Arjuna's speech)

Word-by-word gloss

Marathi	Meaning
तरी बाप वस्तुस्वभावो	truly, O — the nature of the Reality
फावे तंव तंव गोडिये थांवो	the more it is obtained, the more the depth of sweetness
म्हणौनि अनुभवियांचा रावो	therefore the king of the experienced
अर्जुन म्हणे	Arjuna says

Literal translation

English: Truly — the more the nature of the Reality is obtained, the deeper its sweetness; and so the king of the experienced, Arjuna, says:

मराठी (आधुनिक): खरंच, वस्तूचा स्वभाव जसजसा लाभतो, तसतशी गोडीची खोली वाढते; म्हणून अनुभवी जनांचा राजा अर्जुन म्हणतो:

Metaphor-unfold

No extended metaphor in this ovi (a general statement plus a speech-introduction).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: अर्जुन म्हणे hands the speech to Arjuna at 15.446.
• Tukaram parallel: (none specific to this ovi)
• Source citation: (none — narrative frame and transition-phrase)

Modern application

1. The good only deepens with tasting. फावे तंव तंव गोडिये थांवो — unlike sense-pleasures that dull with repetition, the Reality grows sweeter the more it is had; a different economy of satisfaction.
2. Wanting more of the thing that satisfies (not more to fill a lack) — the "king of the experienced" asks again not from deficiency but from the deepening itself.
3. When a real understanding makes you hungry for more of it rather than done with it.

Sādhanā

Today, identify one good in your life that has grown richer (not duller) with familiarity. Spend two minutes with it deliberately, noticing the deepening — the गोडिये थांवो.

Arc

15.445's अर्जुन म्हणे hands the speech to Arjuna; 15.446 is Arjuna's actual request.

---

Ovi 15.446

Original (Marathi): जी व्यापकपण बोलतां । निरुपाधिक जें आतां । स्वरूप प्रसंगता । बोलिले देवो ॥४४६॥ Voice: arjuna-to-krishna (vocative जी + देवो; Arjuna addressing Kṛṣṇa)

Word-by-word gloss

Marathi	Meaning
जी व्यापकपण बोलतां	O Lord (jī), while speaking of (Your) pervasiveness
निरुपाधिक जें आतां	the unconditioned (self) that, now
स्वरूप प्रसंगता	the self-nature — incidentally, by the way
बोलिले देवो	You, O God, have spoken

Literal translation

English: "O Lord — while speaking of Your pervasiveness, the unconditioned self-nature that You, O God, have now spoken of only incidentally —

मराठी (आधुनिक): "जी, व्यापकपणाविषयी बोलताना, ते निरुपाधिक स्वरूप जे तुम्ही आता प्रसंगवशात बोललात, देवा —

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Refers back to the निरुपाधिक/निरुपहित self fixed at 15.442; completed by the request at 15.447.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The व्यापकपण (pervasiveness) is the sarvasya hṛdi sanniviṣṭa indwelling; Arjuna asks that the nirupādhika self spoken only प्रसंगता (incidentally) be made full.

Modern application

1. Catching the most important thing said in passing. Arjuna noticed that the deepest point was dropped प्रसंगता — by the way — and asks for it to be made central. The discipline of returning to the under-stated essential.
2. When the real answer was mentioned incidentally and everyone moved on — the asker who circles back.
3. Naming the unconditioned as the thing you actually want to hear about, not the surrounding elaboration.

Sādhanā

Today, recall a recent conversation and identify the one most important thing that was said only in passing. Return to it — in thought or to the person — and give it the attention it skipped.

Arc

15.446 says the unconditioned was spoken only incidentally; 15.447 completes the request — speak it once flawlessly, for my sake.

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Ovi 15.447

Original (Marathi): ते एक वेळ अव्यंगवाणें । कीजो कां मजकारणें । तेथ द्वारकेचा नाथु म्हणे । भलें केलें ॥४४७॥ Voice: arjuna-to-krishna (request मजकारणें), shifting at the pivot to narrator-jnaneshwar for "द्वारकेचा नाथु म्हणे भलें केलें"

Word-by-word gloss

Marathi	Meaning
ते एक वेळ अव्यंगवाणें	that, once, flawlessly (without defect)
कीजो कां मजकारणें	please make/do — for my sake
तेथ द्वारकेचा नाथु म्हणे	thereupon the Lord of Dvārakā says
भलें केलें	"(you have) done well"

Literal translation

English: — please render it once, flawlessly, for my sake." Thereupon the Lord of Dvārakā says: "Well done."

मराठी (आधुनिक): ते एकदा निर्दोषपणे माझ्यासाठी सांगा." तेव्हा द्वारकेचा नाथ म्हणतो: "छान केलंस."

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Completes Arjuna's request (begun 15.446); Kṛṣṇa's reply develops at 15.448.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. Arjuna's मजकारणें ("for my sake") is the bhakti-core request for a full disclosure of the nirupādhika self the verse's indweller-doctrine pointed to.

Modern application

1. Asking for the unvarnished version "for my sake." अव्यंगवाणें ... मजकारणें — a request for the thing rendered cleanly, personally, without hedging.
2. The teacher's "well done" for a good question. भलें केलें — the recognition that asking well is itself an accomplishment, not an interruption.
3. When making a sincere, specific request is met with approval rather than impatience — the model of a healthy ask.

Sādhanā

Today, make one clear, specific request for something you actually need explained or done "for your sake," without apology or padding. Notice how the cleanness of the ask changes the response.

Arc

15.447 has Kṛṣṇa say "well done"; 15.448 develops His pleasure — we too love to speak unceasingly, but such an asker is rare.

---

Ovi 15.448

Original (Marathi): पैं अर्जुना आम्हांहि वाडेंकोडें । अखंडा बोलों आवडे । परी काय कीजे न जोडे । पुसतें ऐसें ॥४४८॥ Voice: krishna-to-arjuna (अर्जुना vocative + first-person आम्हांहि)

Word-by-word gloss

Marathi	Meaning
पैं अर्जुना आम्हांहि वाडेंकोडें	indeed, O Arjuna, to Us too, with great fondness
अखंडा बोलों आवडे	it is loved to speak unceasingly
परी काय कीजे न जोडे	but what to do — there is not found
पुसतें ऐसें	such an asker (as this)

Literal translation

English: "Indeed, O Arjuna, We too dearly love to speak unceasingly — but what can be done, such an asker is not (usually) to be found.

मराठी (आधुनिक): "अर्जुना, आम्हालाही मोठ्या आवडीनं अखंड बोलायला आवडतं — पण काय करावं, असा विचारणारा भेटतच नाही.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Develops Kṛṣṇa's "well done"; the worthy-asker theme runs to 15.451.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The verse that named Kṛṣṇa the sole Vedya now finds in Arjuna a questioner worthy of the unconditioned disclosure.

Modern application

1. The teller is starved for a real listener, not the listener for a teller. आम्हांहि ... बोलों आवडे — the one who knows longs to give it; the bottleneck is the rare worthy asker.
2. A good question is a gift to the one who answers. The ovi inverts the usual hierarchy — the asker enables the teller.
3. When you finally meet someone who asks the right question about your deepest work, and realize how rarely it happens.

Sādhanā

Today, ask one person a genuinely good question about something they know deeply and love — and watch how the quality of your asking opens them. Be the rare पुसतें.

Arc

15.448 laments such askers are rare; 15.449 says today your wishes bear fruit — you have come to ask purely.

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Ovi 15.449

Original (Marathi): आजि मनोरथांसि फळ । जोडलासि तूं केवळ । जे तोंड भरूनि निखळ । आलासि पुसों ॥४४९॥ Voice: krishna-to-arjuna (तूं addressed to Arjuna)

Word-by-word gloss

Marathi	Meaning
आजि मनोरथांसि फळ	today the (My) wishes find their fruit
जोडलासि तूं केवळ	you yourself have become the very fulfillment, purely
जे तोंड भरूनि निखळ	for, with your mouth utterly full, purely
आलासि पुसों	you have come to ask

Literal translation

English: Today My wishes find their fruit — you yourself have purely become that fulfillment, for you have come to ask with your mouth utterly full and pure.

मराठी (आधुनिक): आज माझ्या मनोरथांना फळ आलं — तूच केवळ ते फळ झालास, कारण अगदी तोंड भरून, निर्भेळपणे तू विचारायला आलास.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Continues the worthy-asker theme; deepened at 15.450.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The realization the verse produced makes Arjuna the pure questioner whose asking is itself the fruit (फळ).

Modern application

1. The whole-hearted ask. तोंड भरूनि निखळ — asking with your "mouth utterly full," without holding back or half-asking; the difference between a real question and a hedged one.
2. When the asker becomes the answer's fulfillment — your sincere wanting completes the giver's wish to give.
3. The purity (निखळ) of a question with no hidden agenda — not asking to test, impress, or trap, but to genuinely receive.

Sādhanā

Today, notice one time you half-ask (hedged, casual, protecting yourself). Re-ask it "mouth full" — wholehearted and direct. Feel the difference in what comes back.

Arc

15.449 calls Arjuna the pure asker; 15.450 deepens it — by asking you give Me My own joy.

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Ovi 15.450

Original (Marathi): जें अद्वैताहीवरी भोगिजे । तें अनुभवींच तूं विरजे । पुसोनि मज माझें । देतासि सुख ॥४५०॥ Voice: krishna-to-arjuna (मज माझें ... देतासि, "you give Me My own")

Word-by-word gloss

Marathi	Meaning
जें अद्वैताहीवरी भोगिजे	that which is enjoyed even over and above non-duality
तें अनुभवींच तूं विरजे	in that very experience you dissolve
पुसोनि मज माझें	by asking, to Me, My own
देतासि सुख	you give the joy

Literal translation

English: That which is enjoyed even beyond non-duality — in that very experience you dissolve; and by asking, you give Me My own joy.

मराठी (आधुनिक): जे अद्वैताच्याही पलीकडे भोगलं जातं, त्या अनुभवातच तू विरून जातोस; आणि विचारून तू मला माझंच सुख देतोस.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Imaged by the mirror at 15.451; the reciprocity here is the affective form of the indweller-identity.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. Since Kṛṣṇa is the indweller of Arjuna, Arjuna's asking returns Kṛṣṇa's own joy to Himself.

Modern application

1. Receiving as a way of giving. पुसोनि मज माझें देतासि सुख — by genuinely asking and taking in, the asker gives the giver their own joy back; reception completes the gift.
2. Joy that flows in a loop, not a line. Between two who are deeply attuned, your delight is mine returned — neither can locate where it started.
3. When letting someone teach you their love is the kindest thing you can do for them.

Sādhanā

Today, let someone give you something they love to give (knowledge, help, a story) and receive it fully — knowing your wholehearted reception is itself a gift to them. Notice the loop close.

Arc

15.450 says your asking gives Me My own joy; 15.451 images this with the mirror.

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Ovi 15.451

Original (Marathi): जैसा आरिसा आलिया जवळां । दिसे आपणपें आपला डोळा । तैसा संवादिया तूं निर्मळा । शिरोमणी ॥४५१॥ Voice: krishna-to-arjuna (तूं addressed to Arjuna)

Word-by-word gloss

Marathi	Meaning
जैसा आरिसा आलिया जवळां	just as, when a mirror comes near
दिसे आपणपें आपला डोळा	one's own eye is seen, by itself
तैसा संवादिया तूं निर्मळा	so you, O pure interlocutor
शिरोमणी	are the crest-jewel

Literal translation

English: Just as, when a mirror comes near, one's own eye is seen by itself — so you, O pure one, are the crest-jewel of interlocutors.

मराठी (आधुनिक): जसा आरसा जवळ आल्यावर आपला डोळा आपणच पाहतो, तसा तू, हे निर्मळ संवादका, संवादकांचा शिरोमणी आहेस.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A mirror brought near, in which one sees one's own eye — the seeing-organ seen by itself	The worthy interlocutor in whom the speaker sees his own Self reflected; Kṛṣṇa sees the sole Vedya (Himself) in Arjuna	The rare listener who reflects you back so cleanly that, talking to them, you meet your own depths
The eye, which cannot see itself, seeing itself via the mirror	The Self, unobjectifiable directly, met through the pure interlocutor	The friend through whom you finally see what you couldn't see in yourself

Metaphor-family: mirror-and-eye; recurs at 15.468.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The mirror recurs at 15.468 (mirror to a child); the asker-reflects-the-teller theme feeds the two-lips-one-speech resolution at 15.454.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo of aham eva vedyaḥ; Kṛṣṇa sees His own self (the sole Vedya) reflected in the worthy questioner.

Modern application

1. The rare person who reflects you back to yourself. Like a mirror letting the eye see itself, a true interlocutor lets you meet what you can't access alone.
2. A good listener is a clean mirror (निर्मळा) — not adding distortion, just returning you to yourself more clearly.
3. When talking to the right person reveals your own depths that solitary thinking never reached.

Sādhanā

Today, identify your "clean mirror" — the person in whose company you see yourself most clearly. Either spend time with them, or, if alone, journal one thing you can only see when talking to them.

Arc

15.451 praises Arjuna as the mirror-interlocutor; 15.452 deepens the intimacy — we are kin; the asker/teller hierarchy no longer fits.

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Ovi 15.452

Original (Marathi): तुवां नेणोनि पुसावें । मग आम्ही परिसऊं बैसावें । तो गा हा पाडु नव्हे । सोयरेया ॥४५२॥ Voice: krishna-to-arjuna (vocative सोयरेया "kinsman" + first-person आम्ही)

Word-by-word gloss

Marathi	Meaning
तुवां नेणोनि पुसावें	that you, not knowing, should ask
मग आम्ही परिसऊं बैसावें	and then We should sit down to expound
तो गा हा पाडु नव्हे	that, O — this relation is not (fitting)
सोयरेया	O kinsman (soyarā)

Literal translation

English: That you, not knowing, should ask, and then We should sit to expound — that, O kinsman, is no longer the fitting relation between us.

मराठी (आधुनिक): तू न जाणून विचारावंस, मग आम्ही सांगायला बसावं — हे नातं आता तसं राहिलं नाही, सोयऱ्या.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Dissolves the asker/teller asymmetry, enacted physically by the embrace at 15.453 and stated as identity at 15.454-455.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. Since the same Self indwells both, the questioner and answerer are kin (सोयरेया), not unequal poles — the dialogic form of the indweller-identity.

Modern application

1. When a relationship outgrows the teacher/student frame. सोयरेया — "kinsman": there comes a point where the hierarchy of knower/asker becomes false to the actual closeness.
2. The discomfort of being cast as the "expert who expounds" to someone you've become genuinely equal with.
3. Recognizing a peer where there was once a gap — and naming it, rather than clinging to the old asymmetry.

Sādhanā

Today, notice one relationship where you still perform an old role (teacher, student, helper, helped) that no longer matches the real closeness. Drop the role for one exchange and meet them as kin.

Arc

15.452 calls Arjuna kin; 15.453 enacts it — Kṛṣṇa embraces him, looks on him with grace, then begins to speak.

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Ovi 15.453

Original (Marathi): ऐसें म्हणौनि आलिंगिलें । कृपादृष्टी अवलोकिलें । मग देवो काय बोलिले । अर्जुनेंसीं ॥४५३॥ Voice: narrator-jnaneshwar (narrating the embrace; देवो ... बोलिले in the third person)

Word-by-word gloss

Marathi	Meaning
ऐसें म्हणौनि आलिंगिलें	saying this, (He) embraced (him)
कृपादृष्टी अवलोकिलें	looked on (him) with the eye of grace
मग देवो काय बोलिले	then what did the Lord speak
अर्जुनेंसीं	with Arjuna

Literal translation

English: Saying this, He embraced him and looked on him with the eye of grace; then — what did the Lord speak with Arjuna?

मराठी (आधुनिक): असं म्हणून त्यांनी त्याला आलिंगन दिलं, कृपादृष्टीनं पाहिलं; मग देव अर्जुनाशी काय बोलले?

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Enacts the kinship of 15.452; the speech promised here is given at 15.454.
• Tukaram parallel: (none specific to this ovi)
• Source citation: (none — Jñāneśvar's narrative frame)

Modern application

1. When words give way to a gesture. The teaching pauses for an embrace — sometimes presence and touch say what the next sentence cannot.
2. The "eye of grace" (कृपादृष्टी) — being looked at with complete goodwill before anything more is said; the gaze that precedes the gift.
3. Letting affection interrupt the agenda — the closeness matters more, for a moment, than the content.

Sādhanā

Today, in one exchange where you'd normally say something clever, instead offer a warm look or a small gesture of regard, and let it carry the moment. Notice what the pause holds.

Arc

15.453 narrates the embrace and "what did the Lord then speak"; 15.454 gives that speech — two lips, one speech.

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Ovi 15.454

Original (Marathi): पैं दोहीं वोठीं एक बोलणें । दोहीं चरणीं एक चालणें । तैसें पुसणें सांगणें । तुझें माझें ॥४५४॥ Voice: krishna-to-arjuna (तुझें माझें, "yours and Mine")

Word-by-word gloss

Marathi	Meaning
पैं दोहीं वोठीं एक बोलणें	indeed, in two lips, one speaking
दोहीं चरणीं एक चालणें	in two feet, one walking
तैसें पुसणें सांगणें	so the asking and the telling
तुझें माझें	yours and Mine (are one)

Literal translation

English: "Indeed — two lips, one speaking; two feet, one walking. In just that way, your asking and My telling — yours and Mine — are one.

मराठी (आधुनिक): "दोन ओठांचं एकच बोलणं, दोन पायांचं एकच चालणं — तसंच तुझं विचारणं आणि माझं सांगणं, तुझं नि माझं, एकच आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Two lips producing a single speech; two feet producing a single walking	Two apparently separate parties (asker, teller) producing one act — non-dual identity within a real relationship	A perfectly coordinated pair whose two-ness serves one motion — partners so attuned the "two" only enables the "one"

Metaphor-family: paired-organs-single-act (two-lips-one-speech), for non-dual identity-within-relationship. This is the cluster's central resolution-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Fulfills the foreshadowing of 15.444 (bodha in both); generalized at 15.455.
• Tukaram parallel:
• Abhang 2917 — the same non-dual-identity-within-relationship resolution: तूं बोलसी माझ्या मुखें ("you speak with my mouth", verified verbatim in corpus/2917.md), closing तुका म्हणे देवा । विपरीत ठायीं नांवा ("the contrary exists only in naming"). Jñāneśvar's दोहीं वोठीं एक बोलणें — तुझें माझें (two lips, one speech; yours-and-Mine are one) is the same collapse of the I/you duality into one speech within a preserved bhakti-relationship.
• Source citation: Bhagavad Gītā 15.15 — echo. The indweller-identity (the same Self in all) is rendered in dialogue-form; the paired-organs-single-act image makes the antaryāmin-identity concrete in conversation.

Modern application

1. When two voices make one meaning. दोहीं वोठीं एक बोलणें — in true dialogue the asking and the telling aren't opposed turns but two lips of one speech.
2. Coordination so deep the two-ness only serves the one act — like two feet walking, or two people finishing a shared thought.
3. The collapse of "your point vs. my point" when a conversation finds the single thing you were both reaching for.

Sādhanā

Today, in one conversation, stop tracking "my turn / your turn" and treat the whole exchange as one speech the two of you are jointly producing. Notice when the "two lips" become one voice.

Arc

15.454 says your asking and My telling are one; 15.455 generalizes — teller and asker here are both one.

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Ovi 15.455

Original (Marathi): एवं आम्ही तुम्ही येथें । देखावें एका अर्थातें । सांगतें पुसतें येथें । दोन्ही एक ॥४५५॥ Voice: krishna-to-arjuna (आम्ही तुम्ही, "We and you")

Word-by-word gloss

Marathi	Meaning
एवं आम्ही तुम्ही येथें	thus We and you, here
देखावें एका अर्थातें	should see one single meaning
सांगतें पुसतें येथें	the teller and the asker here
दोन्ही एक	the two are one

Literal translation

English: Thus, We and you here should see one single meaning; the teller and the asker here — the two are one.

मराठी (आधुनिक): अशा रीतीनं आम्ही नि तुम्ही इथं एकाच अर्थाला पाहावं; सांगणारा नि विचारणारा इथं दोघंही एकच.

Metaphor-unfold

No extended metaphor in this ovi (it states plainly what 15.454 imaged).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Generalizes 15.454; the non-difference is grounded as nara-Nārāyaṇa at 15.458.
• Tukaram parallel:
• Abhang 2917 — तुज मज नाहीं भेद ("between you and me there is no difference") and विपरीत ठायीं नांवा ("the contrary exists only in the naming", verified in corpus/2917.md) is the same claim as सांगतें पुसतें ... दोन्ही एक (teller and asker are both one) — the apparent two collapse into one, the duality remaining only as naming.
• Source citation: Bhagavad Gītā 15.15 — echo. The shared seeing of एका अर्थातें (one single meaning) is the dialogic form of the one-Self-in-all.

Modern application

1. One meaning seen from two sides. देखावें एका अर्थातें — the goal of dialogue is not to win but to jointly see the single thing; "agreement" is too weak a word for it.
2. Asker and teller as one — the dissolving of debate-posture into shared inquiry.
3. When you stop defending positions and start looking together at the one thing both positions were circling.

Sādhanā

Today, in one disagreement, shift from "your view vs. mine" to "what single reality are we both trying to see?" Name that one अर्थ aloud, and watch the two-ness soften.

Arc

15.455 collapses teller and asker into one; 15.456 narrates the affective overflow — the Lord, overcome with love, embraces him, then draws back.

---

Ovi 15.456

Original (Marathi): ऐसा बोलत देवो भुलला मोहें । अर्जुनातें आलिंगूनि ठाये । मग बिहाला म्हणे नोहें । आवडी हे ॥४५६॥ Voice: narrator-jnaneshwar (narrating the Lord's affect; देवो ... भुलला, third person, then quoting His self-check)

Word-by-word gloss

Marathi	Meaning
ऐसा बोलत देवो भुलला मोहें	speaking thus, the Lord was lost in tender love (moha)
अर्जुनातें आलिंगूनि ठाये	stands embracing Arjuna
मग बिहाला म्हणे नोहें	then, startled, He says "no"
आवडी हे	"this fondness (is not right)"

Literal translation

English: Speaking thus, the Lord was overcome with tender love and stood embracing Arjuna; then, startled, He says, "No — this fondness (is not right)."

मराठी (आधुनिक): असं बोलता बोलता देव मोहानं भुलले, अर्जुनाला आलिंगून उभे राहिले; मग दचकून म्हणतात, "नको — ही आवड (योग्य नव्हे)."

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The self-check is justified by the salt-in-sugarcane image at 15.457 and grounded in nara-Nārāyaṇa non-difference at 15.458.
• Tukaram parallel: (none specific to this ovi)
• Source citation: (none — Jñāneśvar's narrative frame)

Modern application

1. Even love can overshoot. The Lord Himself is "lost in fondness" and then catches Himself — a startling licensing of the idea that affection, too, has a fitting measure.
2. The moment you notice you're getting carried away — and the grace of a gentle self-check rather than a harsh one.
3. When the feeling threatens to overwhelm the thing the feeling was about — closeness eclipsing the shared task.

Sādhanā

Today, notice one moment where an emotion (even a warm one) starts to flood and obscure what you were doing. Gently say to yourself "नोहें — not this much," and let it settle. Watch the clarity return.

Arc

15.456 has Kṛṣṇa check His fondness; 15.457 gives the reason — salt in sugarcane-juice spoils it.

---

Ovi 15.457

Original (Marathi): जाले इक्षुरसाचें ढाळ । तरी लवण देणें किडाळ । जे संवादसुखाचें रसाळ । नासेल थितें ॥४५७॥ Voice: krishna-to-arjuna (continuing His self-explanation)

Word-by-word gloss

Marathi	Meaning
जाले इक्षुरसाचें ढाळ	when there is a flow/vat of sugarcane-juice
तरी लवण देणें किडाळ	to add salt is a spoiling/adulteration
जे संवादसुखाचें रसाळ	for the savour of the joy of dialogue
नासेल थितें	would be ruined, though it is ready/present

Literal translation

English: When there is a flow of sugarcane-juice, to add salt is to spoil it — for the ready savour of the joy of dialogue would be ruined.

मराठी (आधुनिक): ऊसाच्या रसाचा ओघ असताना त्यात मीठ घालणं म्हणजे ते बिघडवणं — कारण संवादसुखाचा सिद्ध रस त्यानं नासेल.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Adding salt to a vat of sweet sugarcane-juice, ruining it	An excess of overt fondness corrupting the already-perfect rasa of non-dual dialogue	Over-sweetening or over-salting a dish that was already balanced — adding "more feeling" that spoils a perfect moment

Metaphor-family: savour-spoiling (salt-in-sweet), for emotion overwhelming the rasa.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Gives the reason for 15.456's self-check; grounded at 15.458.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The संवादसुख (joy of dialogue) born of the verse's realization is so complete that even an overflow of fondness would spoil it.

Modern application

1. Adding "more" to something already perfect spoils it. लवण देणें किडाळ — the urge to intensify a complete moment (one more compliment, one more hug, one more word) can ruin its balance.
2. Restraint as respect for an already-ready savour (थितें). Sometimes the most loving act is to add nothing.
3. When a perfect conversation is wrecked by one person over-emoting past the moment it was complete.

Sādhanā

Today, when a moment with someone feels complete, resist the impulse to add one more thing to it. Leave it "ready" (थितें). Notice that the restraint preserves the sweetness.

Arc

15.457 says excess fondness spoils the rasa; 15.458 states the ground — nara-Nārāyaṇa are already not separate.

---

Ovi 15.458

Original (Marathi): आधींच आम्हां यया कांहीं । नरनारायणासी भिन्न नाहीं । परी आतां जिरो माझ्या ठाईं । वेगु हा माझा ॥४५८॥ Voice: krishna-to-arjuna (first-person आम्हां / माझ्या ठाईं)

Word-by-word gloss

Marathi	Meaning
आधींच आम्हां यया कांहीं	already, for us, in any way
नरनारायणासी भिन्न नाहीं	between Nara and Nārāyaṇa there is no difference
परी आतां जिरो माझ्या ठाईं	but now let it subside within My own self
वेगु हा माझा	this surge of Mine

Literal translation

English: Already, for us, there is no difference at all between Nara and Nārāyaṇa; but now let this surge of Mine subside within My own self.

मराठी (आधुनिक): आधीच आम्हां दोघांत — नर आणि नारायणात — काहीच भेद नाही; पण आता हा माझा आवेग माझ्यातच जिरून जाऊ दे.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Grounds the self-check of 15.456-457; the non-difference is the affective form of the indweller-identity of 15.421.
• Tukaram parallel:
• Abhang 2917 — मी तों तूं च निर्धार ("I am certainly nothing but you") and विपरीत ठायीं नांवा ("the contrary exists only in naming", verified in corpus/2917.md) is the same non-difference-within-relationship that 15.458 states as नरनारायणासी भिन्न नाहीं. Both hold a real I/you relationship whose underlying identity is non-dual, the apparent two persisting only as name.
• Source citation: Bhagavad Gītā 15.15 — echo. Arjuna-as-Nara and Kṛṣṇa-as-Nārāyaṇa are the one Self the verse declares seated in all hearts; hence the surge can subside within the self, there being no second to express it to.

Modern application

1. When there's no real "other" to overflow toward. नरनारायणासी भिन्न नाहीं — if the closeness is already complete identity, the dramatic expression of it is almost redundant; let it जिरो — settle inward.
2. Containing a surge within yourself rather than always discharging it outward — a maturity of feeling.
3. The deepest bond needs the least demonstration — already-one, the love can rest quietly rather than perform.

Sādhanā

Today, when a strong feeling toward someone close surges, try once to let it "subside within your own self" (जिरो माझ्या ठाईं) — hold it inwardly with full warmth, without needing to act it out. Notice it deepen rather than dissipate.

Arc

15.458 resolves the surge into non-difference; 15.459 returns to the teaching frame — "now, how did you put your question?"

---

Ovi 15.459

Original (Marathi): इया बुद्धी सहसा । श्रीकृष्ण म्हणे वीरेशा । पैं गा तो तुवां कैसा । प्रश्नु केला ? ॥४५९॥ Voice: krishna-to-arjuna (vocative वीरेशा "lord of heroes"; framing-tag श्रीकृष्ण म्हणे)

Word-by-word gloss

Marathi	Meaning
इया बुद्धी सहसा	with this (resolved) mind, suddenly
श्रीकृष्ण म्हणे वीरेशा	Śrī Kṛṣṇa says, "O lord of heroes (vīreśa)
पैं गा तो तुवां कैसा	indeed, that — how did you
प्रश्नु केला ?	put the question?"

Literal translation

English: With this resolved mind, suddenly Śrī Kṛṣṇa says: "O lord of heroes — now, how was it that you put that question?"

मराठी (आधुनिक): अशा सावरलेल्या मनानं श्रीकृष्ण एकाएकी म्हणतात: "वीरेशा, तो प्रश्न तू कसा केलास बरं?"

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Returns from the affective interlude to elicit Arjuna's restated question, given at 15.461.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. Kṛṣṇa returns to elicit the question the BG-15.15 realization provoked.

Modern application

1. Returning to the thread after an emotional interlude. इया बुद्धी — "with this resolved mind"; the gentle re-gathering that lets the work resume after feeling has been honored.
2. Asking someone to restate their real question once the air is clear — taking it seriously enough to want it precisely.
3. The settle-then-resume rhythm of any deep exchange that has been briefly flooded.

Sādhanā

Today, after any emotionally charged pause, practice the clean re-gather: "okay — now, what were we really asking?" Name the question again, precisely, and continue.

Arc

15.459 asks Arjuna to restate his question; 15.460 narrates Arjuna returning from his dissolution-in-Kṛṣṇa to resume.

---

Ovi 15.460

Original (Marathi): जो अर्जुन श्रीकृष्णीं विरत होता । तो परतोनि मागुता । प्रश्नावळीची कथा । ऐकों आला ॥४६०॥ Voice: narrator-jnaneshwar (narrating Arjuna's merge-and-return; both named in third person)

Word-by-word gloss

Marathi	Meaning
जो अर्जुन श्रीकृष्णीं विरत होता	Arjuna, who had been dissolved into Śrī Kṛṣṇa
तो परतोनि मागुता	he, returning back again
प्रश्नावळीची कथा	the matter of the sequence-of-questions
ऐकों आला	came to attend to / hear

Literal translation

English: Arjuna, who had been dissolved into Śrī Kṛṣṇa, came back again to attend to the matter of the question-sequence.

मराठी (आधुनिक): जो अर्जुन श्रीकृष्णात विरून गेला होता, तो पुन्हा परत येऊन प्रश्नांच्या ओघाकडे लक्ष द्यायला आला.

Metaphor-unfold

No extended metaphor in this ovi (विरत होता is doctrinal/experiential, not a sustained image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The merge-and-return enacts the indweller-identity of 15.421; the restated request follows at 15.461.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. अर्जुन श्रीकृष्णीं विरत होता (Arjuna dissolved into Śrī Kṛṣṇa) — the nara merged in Nārāyaṇa — and returns; the merge-and-return is the lived form of the verse's antaryāmin-identity.

Modern application

1. Coming back from absorption to resume the task. विरत होता ... परतोनि मागुता — the rhythm of being lost in something and returning to function; the return is not a fall but a necessary re-emergence.
2. The dialogue can only continue once you "come back" from being merged in it — even union must yield to the next question.
3. When you've been so absorbed you have to gently re-enter the conversation that absorption interrupted.

Sādhanā

Today, after one experience of deep absorption (in work, music, prayer, another person), notice the moment of "coming back," and let it be graceful — not a jolt but a returning. Mark the re-entry consciously.

Arc

15.460 has Arjuna return to resume; 15.461 gives his actual restated request — "jī jī, tell me Your unconditioned self."

---

Ovi 15.461

Original (Marathi): तेथ सद्गदें बोलें । अर्जुनें जी जी म्हणितलें । निरुपाधिक आपुलें । रूप सांगा ॥४६१॥ Voice: arjuna-to-krishna (vocative जी जी + imperative सांगा)

Word-by-word gloss

Marathi	Meaning
तेथ सद्गदें बोलें	there, with a voice choked with feeling
अर्जुनें जी जी म्हणितलें	Arjuna said, "jī jī (O reverend Lord)"
निरुपाधिक आपुलें	Your own unconditioned
रूप सांगा	form — tell (me)

Literal translation

English: There, with a voice choked with emotion, Arjuna said: "Jī jī — tell me Your own unconditioned form."

मराठी (आधुनिक): तिथं सद्गदित होऊन अर्जुन म्हणाला: "जी जी — तुमचं निरुपाधिक स्वरूप मला सांगा."

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Restates the request of 15.446-447; answered by the method begun at 15.462 and concluded at 15.470.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. निरुपाधिक आपुलें रूप सांगा asks for the attribute-less self that the verse's indweller-and-Vedya doctrine pointed to.

Modern application

1. The choked-voice ask for the unvarnished truth. सद्गदें — the request matters so much that the voice breaks; the deepest questions are rarely asked casually.
2. Asking for the thing "without conditions" (निरुपाधिक) — stripped of all the qualifiers, just the essence.
3. When you finally voice the one request you most want answered — and feel its weight in your throat.

Sādhanā

Today, identify the one "निरुपाधिक" question you most want answered — the essence, without all the surrounding conditions. Write it in a single, clean sentence. Just writing it precisely is the practice.

Arc

15.461 asks for the unconditioned form; 15.462 has Kṛṣṇa begin to answer by first setting out the conditioning, to point past it.

---

Ovi 15.462

Original (Marathi): यया बोला तो शारङ्गी । तेंचि सांगावयालागीं । उपाधी दोहीं भागीं । निरूपीत असे ॥४६२॥ Voice: narrator-jnaneshwar (narrating Kṛṣṇa's method; शारङ्गी = Kṛṣṇa, third person)

Word-by-word gloss

Marathi	Meaning
यया बोला तो शारङ्गी	to this word, that Śārngin (bearer of the Śārnga bow, Kṛṣṇa)
तेंचि सांगावयालागीं	in order to tell that very thing
उपाधी दोहीं भागीं	the conditioning (upādhi), in two parts
निरूपीत असे	sets forth / expounds

Literal translation

English: To this word, that Śārngin (Kṛṣṇa), in order to tell that very thing, sets forth the conditioning (upādhi) in its two parts.

मराठी (आधुनिक): या बोलाला तो शारङ्गी (कृष्ण), तेच सांगण्यासाठी, उपाधी दोन भागांत मांडतो.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Begins the neti-neti method; the apparent objection to it is raised at 15.463.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The method of answering the निरुपाधिक request by first laying out उपाधि दोहीं भागीं is the neti-neti pedagogy applied to the verse's nirupādhika self.

Modern application

1. Defining the essential by first laying out the inessential. To answer "what is the unconditioned?", Kṛṣṇa first maps the conditioning — you reach the core by charting the husk.
2. The via-negativa method — sometimes the only way to point at the thing is to carefully set out everything it is not.
3. When the direct answer is impossible, the indirect map of conditions is the answer.

Sādhanā

Today, take one thing you can't directly define (who you really are, what you truly want) and instead list its "upādhi" — the conditions and roles that are not it. Let the list point past itself.

Arc

15.462 says Kṛṣṇa sets out the upādhi; 15.463 raises the objection — why speak of conditioning when the unconditioned was asked?

---

Ovi 15.463

Original (Marathi): पुसिलिया निरुपहित । उपाधि कां सांगे येथ । हें कोण्हाही प्रस्तुत । गमे जरी ॥४६३॥ Voice: narrator-jnaneshwar (raising the anticipated objection)

Word-by-word gloss

Marathi	Meaning
पुसिलिया निरुपहित	when the unconditioned was asked for
उपाधि कां सांगे येथ	why does (he) speak of conditioning here
हें कोण्हाही प्रस्तुत	this, to anyone, pertinent
गमे जरी	if it should seem

Literal translation

English: "When the unconditioned was asked for, why speak of conditioning here?" — if this should seem pertinent to anyone —

मराठी (आधुनिक): "निरुपाधिक विचारलं असता इथं उपाधी का सांगतो?" — हे कुणाला रास्त वाटलं, तर —

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The objection answered by the four removal-similes (15.464-466) and the conclusion (15.467).
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The objection frames the neti-neti method by which the verse's nirupādhika self is taught.

Modern application

1. The honest objection to indirect teaching. "I asked for the essence — why are you describing everything around it?" The ovi voices the reader's own impatience before answering it.
2. Trusting a method that seems, at first, to go the wrong way — toward the conditions when you wanted the core.
3. When the path to the answer detours through what looks irrelevant — and you must hold the objection without abandoning the method.

Sādhanā

Today, notice one moment of impatience with a "roundabout" explanation. Before dismissing it, ask whether the detour might be the only honest route to the thing. Suspend the objection for the length of the explanation.

Arc

15.463 raises the why-speak-of-conditioning objection; 15.464 answers — removing the buttermilk's portion is precisely what extracting butter means.

---

Ovi 15.464

Original (Marathi): तरी ताकाचें अंश फेडणें । याचि नांव लोणी काढणें । चोखाचिये शुद्धी तोडणें । कीडचि जेवीं ॥४६४॥ Voice: narrator-jnaneshwar (answering the objection)

Word-by-word gloss

Marathi	Meaning
तरी ताकाचें अंश फेडणें	then, removing the buttermilk's portion
याचि नांव लोणी काढणें	this very thing is called extracting the butter
चोखाचिये शुद्धी तोडणें	breaking off (the flaw) for the purifying of the pure
कीडचि जेवीं	just as (removing) the worm/flaw

Literal translation

English: Then — removing the buttermilk's portion is precisely what is called extracting the butter; just as purifying a pure thing is the breaking-off of its flaw.

मराठी (आधुनिक): तर ताकाचा अंश काढून टाकणं, यालाच लोणी काढणं म्हणतात; जसं शुद्ध वस्तू निर्मळ करणं म्हणजे तिचा दोष काढून टाकणं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Removing the buttermilk to leave the butter — the removal IS the extraction	Removing the upādhi (conditioning) IS the disclosure of the nirupādhika (unconditioned)	Subtracting everything that isn't the answer is how the answer appears — sculpting by removal, not addition

Metaphor-family: milk-and-curd / extraction (butter-from-buttermilk); first of the four neti-neti similes (15.464-466).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: First removal-simile; joined by scum/cloud (15.465) and grain/husk (15.466).
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. To remove the upādhi is itself to disclose the unconditioned, just as removing the flaw makes the pure thing pure.

Modern application

1. Getting the essence by removing the rest. ताकाचें अंश फेडणें — you don't add butter, you take away the buttermilk; clarity comes by subtraction.
2. "Purifying" as removing-the-flaw, not adding-a-quality — the pure thing was already there under the impurity.
3. When the answer to "what is it really?" is whatever remains after you remove what it isn't.

Sādhanā

Today, take one cluttered thing (a decision, a draft, a calendar) and improve it only by removing — no additions allowed. Notice the "butter" left when the "buttermilk" is gone.

Arc

15.464 gives the butter-from-buttermilk image; 15.465 adds two more — scum-pushed-aside leaves water; cloud-departing leaves sky.

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Ovi 15.465

Original (Marathi): बाबुळीचि सारावी हातें । परी पाणी तंव असे आइतें । अभ्रचि जावें गगन तें । सिद्धचि कीं ॥४६५॥ Voice: narrator-jnaneshwar

Word-by-word gloss

Marathi	Meaning
बाबुळीचि सारावी हातें	only the surface-scum need be pushed aside by hand
परी पाणी तंव असे आइतें	but the water is then already there, ready
अभ्रचि जावें गगन तें	only the cloud need depart, (and) that sky
सिद्धचि कीं	is already accomplished, indeed

Literal translation

English: Only the surface-scum need be pushed aside by hand — the water is then already there, ready; only the cloud need depart — and the sky is already accomplished.

मराठी (आधुनिक): फक्त वरचं शेवाळ हातानं बाजूला सारावं — पाणी तर आधीच तयार आहे; फक्त ढग निघून जावा — आकाश तर सिद्धच आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Pushing aside pond-scum to find the water already there	The water/Self is never produced, only un-covered	The clean water was under the scum all along; you reveal, you don't create
The cloud merely departing, leaving the sky already accomplished	Removing the obscuration leaves the ever-present substratum intact	The sky doesn't get built when the cloud leaves — it was complete the whole time

Metaphor-family: water/sky-obscuration (scum-and-water, cloud-and-sky); neti-neti removal-similes.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: The cloud here reuses the cloud-obscuration image of 15.429 (parallel-image); joined by grain/husk at 15.466.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The unconditioned is never produced, only un-covered.

Modern application

1. What you want is already there under the covering. पाणी तंव असे आइतें — the clear water (clarity, peace, the answer) is "ready," waiting under the scum; you uncover, not manufacture.
2. The sky needs no construction. गगन ... सिद्धचि — when the obscuring cloud leaves, nothing was built; it was complete throughout.
3. When a problem dissolves and you realize the solution was the situation minus one obscuration.

Sādhanā

Today, pick one area where you feel something is "missing" and ask instead: what is the single "cloud" obscuring what's already there? Remove just that, and check whether the "sky" was accomplished all along.

Arc

15.465 gives the scum and cloud images; 15.466 adds the grain-and-husk image.

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Ovi 15.466

Original (Marathi): वरील कोंडियाचा गुंडाळा । झाडूनि केलिया वेगळा । कणु घेतां विरंगोळा । असे काई ? ॥४६६॥ Voice: narrator-jnaneshwar

Word-by-word gloss

Marathi	Meaning
वरील कोंडियाचा गुंडाळा	the outer husk-wrapping (of chaff)
झाडूनि केलिया वेगळा	once shaken off and set apart
कणु घेतां विरंगोळा	when you take the grain, scattered/lost
असे काई ?	is it anywhere?

Literal translation

English: Once the outer husk-wrapping is shaken off and set apart — when you take up the grain, is it anywhere lost or scattered?

मराठी (आधुनिक): वरचं फोलपटाचं आवरण झटकून वेगळं केल्यावर — दाणा घेताना तो कुठं विखुरलेला, हरवलेला असतो का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Winnowing off the husk leaves the grain wholly intact, nowhere lost	Removing the conditioning leaves the unconditioned essence wholly intact	Stripping away the packaging never damages the thing inside — the kernel survives the un-wrapping

Metaphor-family: grain-and-husk extraction; fourth of the neti-neti removal-similes.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Completes the four removal-similes (15.464-466); the conclusion is drawn at 15.467.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The conditioning removed, the unconditioned essence is found wholly intact.

Modern application

1. The essence survives the stripping-away. कणु ... विरंगोळा असे काई? — winnow off the chaff and the grain is nowhere lost; removing the inessential never harms the core.
2. Fear that "if I let go of all this, there'll be nothing left" — the ovi answers: the grain remains, whole.
3. When you finally drop the roles/defenses (the husk) and discover the self underneath was intact the whole time.

Sādhanā

Today, name one "husk" you're afraid to shed (a role, a defense, an over-explanation) because you fear losing yourself with it. Test the ovi's claim in thought: if this were winnowed off, would the "grain" — you — be anywhere lost?

Arc

15.466 completes the four removal-similes; 15.467 draws the conclusion — the end of thinking-through the conditioning is itself the unconditioned.

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Ovi 15.467

Original (Marathi): तैसा उपाधि उपहितां । शेवटु जेथ विचारितां । तें कोणातेंही न पुसतां । निरुपाधिक ॥४६७॥ Voice: narrator-jnaneshwar

Word-by-word gloss

Marathi	Meaning
तैसा उपाधि उपहितां	so, the conditioning with the conditioned
शेवटु जेथ विचारितां	when its end is thought through
तें कोणातेंही न पुसतां	that, without asking it of anyone
निरुपाधिक	is the unconditioned

Literal translation

English: So, when the conditioning together with the conditioned is thought through to its end, that end — without asking it of anyone — is itself the unconditioned.

मराठी (आधुनिक): तसं उपाधी आणि उपहित यांचा शेवट जिथं विचारानं गाठला जातो, ते कुणालाही न विचारता, निरुपाधिकच असतं.

Metaphor-unfold

No extended metaphor in this ovi (it states the conclusion of the four similes).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Draws the conclusion of 15.464-466; the indirect-telling is imaged at 15.468.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The attribute-less self is the self-evident terminus of the removal, needing no further telling.

Modern application

1. The answer arrives when you've thought the conditions through to their end. कोणातेंही न पुसतां — at the terminus, you no longer need to ask anyone; the unconditioned shows itself.
2. Self-evidence at the end of honest inquiry — push the analysis of "what it isn't" all the way and the "what it is" stands revealed without external authority.
3. When you stop needing to be told because you've followed the removal to its natural end.

Sādhanā

Today, take one question you keep outsourcing ("ask someone who knows") and instead think it through to its end by removing what it isn't. Notice whether, at the terminus, the answer no longer needs anyone's confirmation.

Arc

15.467 says the unconditioned emerges by itself; 15.468 images the indirect telling — showing a form to a child by not-quite-telling.

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Ovi 15.468

Original (Marathi): जैसें न सांगणेंवरी । बाळा पतीसी रूप करी । बोल निमालेपणें विवरी । अचर्चातें ॥४६८॥ Voice: narrator-jnaneshwar

Word-by-word gloss

Marathi	Meaning
जैसें न सांगणेंवरी	just as, by a not-quite-telling
बाळा पतीसी रूप करी	one makes a form clear to a child
बोल निमालेपणें विवरी	by words fading into silence, unfolds
अचर्चातें	the un-discussable

Literal translation

English: Just as one makes a form clear to a child by a manner of not-quite-telling — so, by words fading into silence, the un-discussable is unfolded.

मराठी (आधुनिक): जसं स्पष्ट न सांगता बाळाला आकार समजावून द्यावा — तसं शब्द विरत जाऊन, चर्चेपलीकडचं उलगडलं जातं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Showing a form to a child by indirection, not by direct statement	The unconditioned shown by speech that points past itself into silence	Teaching something subtle to a beginner by gesture and approximation when direct words would only mislead
"Words fading into silence" (बोल निमालेपणें)	The unspeakable disclosed precisely where speech gives out	The truth that lands in the pause after the sentence, not in the sentence

Metaphor-family: indirect-showing / mirror (recalling 15.451's mirror); the speech-into-silence image (recalling 15.434).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Re-applies the speech-falls-silent terminus of 15.434-435 to the teaching-method; recalls the mirror of 15.451.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The unconditioned is shown by speech that points past itself — the same shruti-falls-silent terminus reached at 15.434-435, now applied to the teaching-method.

Modern application

1. Teaching the subtle by indirection. बाळा ... रूप करी — like making something clear to a child by gesture rather than definition; some truths are pointed at, not stated.
2. Letting words fade into silence to convey the unspeakable — the meaning carried by the pause, not the sentence.
3. When over-explaining would only distort — the discipline of the not-quite-telling.

Sādhanā

Today, try to convey one subtle thing to someone with fewer words than feels safe — point, gesture, let a silence finish it. Notice whether the "not-quite-telling" lands more truly than a full explanation would.

Arc

15.468 says it is shown by speech fading into silence; 15.469 states the rule — since it is not fit to be told, the upādhi is spoken first.

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Ovi 15.469

Original (Marathi): पैं सांगणेया जोगें नव्हे । तेथींचें सांगणें ऐसें आहे । म्हणौनि उपाधि लक्ष्मीनाहे । बोलिजे आदीं ॥४६९॥ Voice: narrator-jnaneshwar (लक्ष्मीनाहे = the Lord of Lakṣmī, Kṛṣṇa, third person)

Word-by-word gloss

Marathi	Meaning
पैं सांगणेया जोगें नव्हे	indeed, it is not a thing fit to be told
तेथींचें सांगणें ऐसें आहे	the telling-of-it is of this (indirect) kind
म्हणौनि उपाधि लक्ष्मीनाहे	therefore the conditioning, (by) the Lord of Lakṣmī
बोलिजे आदीं	is spoken first

Literal translation

English: Indeed, it is not a thing fit to be told; the telling of it is of this (indirect) kind. Therefore the Lord of Lakṣmī speaks the conditioning first.

मराठी (आधुनिक): ते सांगण्याजोगं नाहीच; त्याचं सांगणं असं (अप्रत्यक्ष) असतं. म्हणून लक्ष्मीचा नाथ आधी उपाधी सांगतो.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: States the rule for the method; closed by the branch-points-to-moon image at 15.470.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The unconditioned being unspeakable, the method must lay out the upādhi first, to point past it.

Modern application

1. Some things can't be told, only approached. सांगणेया जोगें नव्हे — naming a thing as "not directly tellable" is itself honest teaching, not evasion.
2. The justification for starting with the conditions — because the core is unspeakable, you begin with what surrounds it.
3. Respecting the limits of language while still committing to point the way.

Sādhanā

Today, when you hit something genuinely hard to put in words, resist either forcing a definition or giving up. Say "this can't quite be told directly — let me point" and then describe what surrounds it. Practice the honest indirection.

Arc

15.469 states the rule (upādhi spoken first); 15.470 closes the cluster with the branch-pointing-to-the-moon image.

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Ovi 15.470

Original (Marathi): पाडिव्याची चंद्ररेखा । निरुती दावावया शाखा । दाविजे तेवीं औपाधिका । बोली इया ॥४७०॥ Voice: narrator-jnaneshwar (closing the method-frame)

Word-by-word gloss

Marathi	Meaning
पाडिव्याची चंद्ररेखा	the crescent (slender line) of the new moon
निरुती दावावया शाखा	a branch, to point it out clearly
दाविजे तेवीं औपाधिका	is shown — so, the conditioned (talk)
बोली इया	this discourse

Literal translation

English: Just as a branch is held up to point out clearly the slender crescent of the moon — so is this discourse of the conditioned (the pointer to the unconditioned).

मराठी (आधुनिक): जशी नव्या चंद्राची रेखा स्पष्ट दाखवायला फांदी दाखवली जाते — तसंच ही उपाधीची बोली (निरुपाधिकाकडे बोट दाखवते).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Pointing out the faint crescent moon by sighting along a branch — the branch is only the pointer, never the moon	The talk of the conditioned (upādhi) is only the pointer to the unconditioned goal, never the goal itself	The finger pointing at the moon: useful as direction, disastrous if mistaken for the destination — don't confuse the map for the territory

Metaphor-family: branch-pointing-at-moon (śākhā-candra), the classic upāya-vs-goal image; closes the cluster.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

• Internal: Closes the method-arc begun at 15.461-462 (developed-further to 15.461); completes Kṛṣṇa's undertaking to disclose the nirupādhika form.
• Tukaram parallel: (none specific to this ovi)
• Source citation: Bhagavad Gītā 15.15 — echo. The conditioned-discourse is upāya, never the moon itself — the method's final self-description, pointing on to the ślokas that follow.

Modern application

1. Don't mistake the pointer for the point. The śākhā-candra: the branch shows where to look but is not the moon — every teaching, model, or method is a finger, not the thing.
2. Using a rough pointer to direct attention precisely — the branch isn't the moon, yet it's exactly how you find it.
3. When you cling to the explanation and miss what it was pointing at — the perennial error the image warns against.

Sādhanā

Today, notice one "pointer" you've started treating as the destination — a framework, a phrase, a teacher's words. Sight along it once to the actual "moon" it points to, and then look at the moon, not the branch.

Arc

15.470 closes the cluster's method-frame: the conditioned-talk is the branch that points to the unconditioned moon; the actual disclosure of the Puruṣottama unfolds in the ślokas that follow (BG-15.16-18).

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Cluster summary

Core teaching: In BG-15.15 Kṛṣṇa makes the climactic double-disclosure of the Puruṣottama chapter — He is the I-sense seated in the heart of every being, the source even of memory, knowledge, and forgetting; and He is the sole object, author, and knower of all the Vedas. Jñāneśvar glosses this indweller-and-Veda-goal doctrine across 15.421-442 (the heart-indweller, the sun-sees-sun self-luminosity, the dream/waking-cloud/day-rope/snake substratum-similes for ignorance-too-from-Me, the Veda's branches converging like rivers in the sea, the śruti falling silent before the goal, and the fire-camphor residue-less merge of avidyā-and-jñāna). Then, uniquely, the commentary overflows (15.443-470) into a bhakti-dialogue: flooded by the realization, Arjuna begs to hear the unconditioned (nirupādhika) self again "for my sake," and the two collapse into one — two lips, one speech; teller and asker are both one; nara-Nārāyaṇa are not separate in Me — before Kṛṣṇa undertakes to point at the unconditioned by the neti-neti method (butter-from-buttermilk, scum/cloud/grain removed, the branch that points to the moon).

Theme tags: antaryamin-indweller, sarva-veda-vedya, source-of-cognition, shruti-falls-silent, fire-camphor-merge, samarasa-nonduality, bhakti-dialogue-frame, neti-neti-method.

Chapter arc position: BG-15.15 is the indweller-and-Veda-goal climax of adhyāya 15 (Puruṣottama-yoga), standing just before the explicit kṣara-akṣara-puruṣottama taxonomy of BG-15.16-18. Having drawn the saṃsāra-tree and the jīva-as-His-portion, the chapter here fuses the antaryāmin doctrine with the claim to be the sole Vedya, vedānta-kṛt, and veda-vit. Jñāneśvar's unusually long 50-ovi treatment lets the doctrinal indweller-identity be lived out as the Kṛṣṇa-Arjuna merge, then turns the method toward the disclosure still to come.

Connects to BG-15.16: द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च — the explicit taxonomy of the two puruṣas, perishable and imperishable, and the supreme third beyond both. The cluster's closing neti-neti method (lay out the upādhi to point past it to the nirupādhika self) directly sets up that taxonomy: having declared Himself the heart-indweller and Veda-goal, Kṛṣṇa now distinguishes the conditioned puruṣas from the unconditioned Puruṣottama He has just promised Arjuna to disclose.