Cluster 0609 — BG-18.17 — yasya nāhankṛto bhāvo buddhir yasya na lipyate — hatvāpi sa imāml lokān na hanti na nibadhyate

BG-18.17

Sanskrit

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१७॥

Translation

He whose disposition is not ego-made (na ahankṛto bhāvaḥ), whose intellect is not smeared/tainted (buddhir na lipyate) — though he slay these worlds (hatvā api... imān lokān), he slays not (na hanti) and is not bound (na nibadhyate).

Function

BG-18.17 is the non-binding-action verse of the mokṣa-sannyāsa chapter. After listing the five factors of every act (BG-18.13-15) and condemning the un-purified buddhi that sees the Self alone as doer (BG-18.16), it names the contrary realized agent by two marks — egoless disposition and untainted intellect — and draws the Gītā's most radical karma-claim: such a one, even slaying the worlds, neither slays nor is bound. It is the chapter's internal echo of BG 2.19 (the Self neither slays nor is slain) and of Kaṭha 1.2.19, now turned to the freed-doer's action.

Jñāneśvar's 58-ovi treatment (18.403–18.460)

Jñāneśvar's vast treatment renders BG-18.17 as a portrait of the jīvanmukta, in five movements:

The awakening (18.403–18.408) — the soul asleep in the beginningless dream of avidyā is woken by the mahāvākya, laid on the head like a rousing hand by guru-grace; on waking, mirage-floods and childhood bogeymen vanish, and with them aham-and-mamatā (the direct rendering of na ahankṛto bhāvaḥ).
The non-dual collapse (18.409–18.418) — sun-with-no-share-in-darkness, seen-becomes-the-seer's-form, fire-and-fuel dropping the burnt-burner split, butter-unsmeared-by-buttermilk, fire-freed-from-wood, sun-out-of-night's-womb: the ego has no source once subject and object are consumed into the Self.
The prārabdha-momentum (18.419–18.436) — the Self is already everywhere (all-pervading space), so there is no second to act toward; yet while the body lasts, action continues by momentum — the wind-stilled tree still swaying, the released arrow flying past its target, the potter's wheel spinning after the potter steps away — driven by ancient samskāra, not by a doer; this is the videha-dṛṣṭi, the bodiless-vision-while-embodied.
The non-slaying doctrine (18.437–18.453) — the eyes of flesh mistake the moving body for a doer (scarecrow, madman, sati-on-the-pyre); but there is no second to slay (one-water-grasps-no-second), all is one gold (the gold-Chamunda slaying a gold-buffalo with a gold-spear — the Chāndogya gold-doctrine), the apparent slaying is painted-fire that does not burn; and so the buddhi takes no taint of sin-or-merit (Ganga unsullied by the joining river, fire un-scorched by fire) — for one in whom act, doer, and action have become the Self, there is no bondage of karma.
The objection and close (18.454–18.460) — against the bound jiva-craftsman who builds the worlds of karma, the objection "surely the realized one at least initiates action" is answered: he is the witness, not the author of the impulse; no effort of doership touches him; there is no prison-house of karma for one wholly become the Self — because the whole doer-doing-deed triputi is only a figure painted on the canvas of ignorance, which the realized one has erased.

A note on reading this cluster. The literal first reading is bhakti-and-jñāna: a description of the liberated soul (jīvanmukta), free of the ego's claim to be the doer, whose remaining life runs on its own momentum and binds him to nothing. The modern applications below are an additional layer — they transpose "egoless, non-binding action" into ordinary situations of doership, credit, blame, and burnout. They do not replace the verse's claim, which is about liberation, not productivity.

Ovi 18.403

Original (Marathi): तरी अविद्येचिया निदा । विश्वस्वप्नाचा हा धांदा । भोगीत होता प्रबुद्धा । अनादि जो ॥४०३॥ Voice: krishna-to-arjuna (chapter-18 doctrinal exposition; the awakening-narrative that BG-18.17's egoless agent presupposes)

Word-by-word gloss

Marathi	Meaning
तरी अविद्येचिया निदा	now, in the sleep (nidrā) of avidyā
विश्वस्वप्नाचा हा धांदा	this bustle/hubbub of the world-dream
भोगीत होता प्रबुद्धा	the awakened-one-to-be was experiencing/undergoing
अनादि जो	he who is beginningless

Literal translation

English: Now, in the sleep of ignorance (avidyā), the one who is to awaken — beginningless — was (all the while) undergoing this bustle of the world-dream.

मराठी (आधुनिक): अविद्येच्या निद्रेत, हा जो अनादि प्रबुद्ध आहे, तो विश्व-स्वप्नाचा हा सगळा गोंधळ भोगत होता.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Sleep (nidrā) of avidyā	The pre-realization state — consciousness identified with the body and its doership	The default running-on-autopilot of an unexamined self
The bustle (dhāndā) of the world-dream	The whole apparent world of action and consequence taken as real	The endless to-do of a life never once questioned at the root

Metaphor-family: sleep-and-dream (the cluster's master image, opening here and ring-closing at 18.460).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. avidyā/dream is Vedāntic, not cakra-esoteric.

Cross-references

Internal: Opens the awakening-series (→18.404); ring-companion to 18.460 (the avidyā-canvas close).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (preamble-setup) — the ego-doership BG-18.17 negates is located here in the dream-of-avidyā.

Modern application

When you realize a whole stretch of your life was lived without you ever once present in it. The years that "happened to you" — the dhāndā, the bustle — undergone as in sleep.
When the busyness itself is the sleep. Not idleness but frantic activity can be the deepest unconsciousness; the world-dream is a bustle, not a stillness.
When you sense, dimly, that there is something in you that is "beginningless" — older than the story you tell about yourself. The anādi witness, asleep under the noise.

Sādhanā

Tonight, before sleep, ask one question: which parts of today did I actually live, and which parts simply happened to a body on autopilot? Don't fix anything. Just count.

Arc

18.403 names the sleeper in the dream of avidyā; 18.404 brings the waking-instrument — the mahāvākya laid on the head like a rousing hand.

Ovi 18.404

Original (Marathi): तो महावाक्याचेनि नांवें । गुरुकृपेचेनि थांवें । माथां हातु ठेविला नव्हे । थापटिला जैसा ॥४०४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तो महावाक्याचेनि नांवें	he, by the name/agency of the mahāvākya
गुरुकृपेचेनि थांवें	by the support/prop of the guru's grace
माथां हातु ठेविला नव्हे	not (merely) a hand laid on the head
थापटिला जैसा	as if given a rousing tap

Literal translation

English: He — by the mahāvākya, by the support of the guru's grace — as if not so much a hand were laid on his head as a rousing tap given to wake him.

मराठी (आधुनिक): महावाक्याच्या योगे, गुरुकृपेच्या आधाराने — जणू नुसता डोक्यावर हात ठेवला नाही, तर झोपलेल्याला जागं करायला थोपटलं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The rousing tap on a sleeper's head	The mahāvākya (tat tvam asi) transmitted by guru-grace, breaking the sleep of avidyā	The single sentence, from the right person at the right moment, that wakes you out of a lifelong assumption

Metaphor-family: sleep-and-dream (the waking-instrument).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The mahāvākya here is the Upaniṣadic great-saying transmitted by guru-kṛpā, not a cakra-technique.

Cross-references

Internal: Continues the awakening (→18.405).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (preamble-setup) — the mahāvākya is the named instrument of the ego-dissolution BG-18.17 presupposes.

Modern application

When one sentence wakes you that a thousand had not. Not new information — a rousing tap. The teaching lands not as data but as a touch.
When grace, not effort, does the waking. You did not argue yourself awake; something was laid on you. The guru-kṛpā register.
When you recognize you were tapped awake and almost slept through it. How nearly the moment passed unnoticed.

Sādhanā

Today, recall the one sentence (from a person, a book, a line) that genuinely changed how you saw yourself. Write it down verbatim. Sit with the fact that it woke you rather than merely informed you.

Arc

18.404 gives the rousing tap; 18.405 completes the waking — into non-dual blissful aloneness.

Ovi 18.405

Original (Marathi): तैसा विश्वस्वप्नेंसीं माया । नीद सांडूनि धनंजया । सहसा चेइला अद्वया । नंदपणें जो ॥४०५॥ Voice: krishna-to-arjuna (the vocative धनंजया anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
तैसा विश्वस्वप्नेंसीं माया	thus, along with the world-dream and māyā
नीद सांडूनि धनंजया	abandoning sleep, O Dhanañjaya
सहसा चेइला अद्वया	suddenly woke into non-duality (advaya)
नंदपणें जो	in (the mode of) blissful-aloneness

Literal translation

English: Thus, O Dhanañjaya, abandoning sleep along with the world-dream and māyā, he suddenly woke into non-dual blissful-aloneness.

मराठी (आधुनिक): अशा रीतीने, हे धनंजया, विश्व-स्वप्न आणि मायेसकट निद्रा टाकून तो एकाएकी अद्वैत आनंद-स्वरूपात जागा झाला.

Metaphor-unfold

No extended metaphor in this ovi — it states the completion of the waking-image already unfolded in 18.403-18.404.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Completes the awakening (→18.406 begins the what-vanishes series).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (preamble-setup) — the waking into advaya-ānanda is the attainment of BG-18.17's egoless state.

Modern application

When the shift, after years of approach, is sudden. सहसा — "all at once." Long preparation, instantaneous waking.
When what falls away is not just error but the whole frame. Not one false belief but "the world-dream and māyā" — the entire taken-for-granted reality.
When the result is aloneness that is not loneliness. अद्वय नंदपण — non-dual bliss; no second, and no lack.

Sādhanā

Today, notice one moment of "sudden seeing" — however small — where understanding arrived all-at-once rather than by steps. Name it: that came सहसा. Trust that the big waking can come the same way.

Arc

18.405 completes the waking; 18.406 begins the series of what-vanishes-on-waking — the mirage-flood, the scattering moonbeams.

Ovi 18.406

Original (Marathi): तेव्हां मृगजळाचे पूर । दिसते एक निरंतर । हारपती कां चंद्रकर । फांकतां जैसे ॥४०६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तेव्हां मृगजळाचे पूर	then the floods of mirage (mrga-jala)
दिसते एक निरंतर	that appeared as one continuous thing
हारपती कां चंद्रकर	vanish, or (like) moonbeams (candra-kara)
फांकतां जैसे	as they scatter/disperse

Literal translation

English: Then the mirage-floods, that had appeared as one continuous thing, vanish — as moonbeams scatter and disperse.

मराठी (आधुनिक): तेव्हा जे मृगजळाचे पूर अखंड एकसारखे दिसत होते, ते नाहीसे होतात — जसे चंद्रकिरण पसरताना विरून जातात.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The mirage-flood that seemed continuous	The world-appearance taken as solid and real	The "obvious" reality that dissolves the moment its premise is seen through
Moonbeams scattering	The unreal having no substance to hold together once looked at	An anxiety/story that evaporates the instant you actually examine it

Metaphor-family: mirage / moonbeam (vanishing-appearance images).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Begins the vanishing-series (→18.407).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the world-appearance dissolves when ego-doership ends.

Modern application

When the thing that loomed solid turns out to be a mirage. The dread, the obstacle, the "everyone is watching" — a flood that was never water.
When seeing-through is also the end of it. The mirage does not need to be fought, only seen; then it is simply gone.
When what felt continuous and permanent scatters at once. The mood that "would never lift," dispersing like moonbeams.

Sādhanā

Today, take one worry that feels solid and continuous. Look at it directly for sixty seconds, asking only: is this actual water, or mirage-water? Notice whether the looking thins it.

Arc

18.406 gives the mirage and scattering-moonbeams; 18.407 continues with two irreversibility-images — bogeyman and burnt fuel.

Ovi 18.407

Original (Marathi): कां बाळत्व निघोनि जाय । तैं बागुला नाहीं त्राय । पैं जळालिया इंधन न होय । इंधन जेवीं ॥४०७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां बाळत्व निघोनि जाय	or, as childhood (bāḷatva) departs
तैं बागुला नाहीं त्राय	then the bogeyman (bāgulā) has no terror (trāya)
पैं जळालिया इंधन न होय	and burnt fuel does not become
इंधन जेवीं	fuel (again), even as

Literal translation

English: Or — as when childhood departs, the bogeyman has no power to frighten; and as burnt fuel does not become fuel again.

मराठी (आधुनिक): किंवा जसं बालपण संपलं की बागुलबुवाची भीती उरत नाही; आणि जळून गेलेलं इंधन पुन्हा इंधन होत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The bogeyman that loses its terror once childhood ends	The fears of the ego-state that have no hold once realization dawns	The childhood terror you cannot even re-feel as an adult — it has no purchase
Burnt fuel that cannot become fuel again	The irreversibility of realization — the world-as-binding cannot return	A burned bridge of illusion: once seen through, it does not re-form

Metaphor-family: irreversibility (bogeyman / burnt-fuel).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Continues the vanishing-series (→18.408).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the non-return of the world-as-binding once ego-doership dissolves.

Modern application

When a fear you once organized your life around becomes literally unfeelable. You cannot summon the old terror; childhood has departed from it.
When you know a realization cannot be un-realized. Burnt fuel. You can forget it, but you cannot make it un-true.
When you stop guarding against a danger that no longer exists for who you now are. The bogeyman has no त्राय — no force.

Sādhanā

Today, name one fear that ruled an earlier version of you and now has no grip at all. Say: that bogeyman lost its त्राय. Let it be evidence that present fears, too, can become unfeelable.

Arc

18.407 gives the irreversibility-images; 18.408 names what specifically does not return — for the awakened (kirīṭī), aham and mamatā do not remain.

Ovi 18.408

Original (Marathi): नाना चेवो आलिया पाठीं । तैं स्वप्न न दिसे दिठी । तैसी अहं ममता किरीटी । नुरेचि तया ॥४०८॥ Voice: krishna-to-arjuna (the vocative किरीटी anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
नाना चेवो आलिया पाठीं	or, after waking comes
तैं स्वप्न न दिसे दिठी	then the dream is not seen by the eye (drṣṭi)
तैसी अहं ममता किरीटी	so aham-and-mamatā (I-and-mine), O Kirīṭī
नुरेचि तया	do not remain for him

Literal translation

English: Or — just as once waking comes the dream is no longer seen by the eye — so, O Kirīṭī, "I" and "mine" do not remain for him.

मराठी (आधुनिक): किंवा जागं झाल्यावर डोळ्यांना स्वप्न दिसत नाही — तसं, हे किरीटी, त्याला 'मी' आणि 'माझं' ही भावना उरतच नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The dream unseen once waking comes	The dissolution of aham-mamatā — the direct rendering of BG-18.17's na ahankṛto bhāvaḥ	The dream you cannot re-enter once awake; the ego-story you can no longer take as real

Metaphor-family: sleep-and-dream (now cashed out as the loss of "I-and-mine").

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Restated at 18.422 (ahankṛtibhāva become void); →18.409 (sun-with-no-share-in-darkness).
Tukaram parallel: (the aham-dissolution parallel — Tukaram 3913 — is anchored at 18.412/18.420/18.422 where Jñāneśvar argues from it doctrinally)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — aham-mamatā nurēchi directly renders na ahankṛto bhāvaḥ.

Modern application

When the grip of "I" and "mine" simply isn't there — not suppressed, but absent, the way a dream is absent on waking.
When you stop being able to take your own ego-story as fact. You see it; you no longer are it.
When "mine" loosens its hold on possessions, credit, identity — not by renunciation-as-effort but by waking.

Sādhanā

Today, catch the word "my" once mid-sentence ("my work," "my reputation," "my idea") and pause for one breath. Ask: who is this "my" protecting? Just notice the ego at its small daily work.

Arc

18.408 establishes that "I-and-mine" do not remain; 18.409 explains why — the realized one, of the nature of the sun, has no share in the darkness of ego.

Ovi 18.409

Original (Marathi): मग सूर्यु आंधारालागीं । रिघो कां भलते सुरंगीं । परी तो तयाच्या भागीं । नाहींचि जैसा ॥४०९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
मग सूर्यु आंधारालागीं	then the sun, for/toward darkness
रिघो कां भलते सुरंगीं	let it enter whatever tunnel/passage (suranga)
परी तो तयाच्या भागीं	yet it (darkness), in the sun's portion (bhāga)
नाहींचि जैसा	is simply not — just so

Literal translation

English: Then — let darkness enter whatever tunnel it may — yet darkness is simply not in the sun's portion; just so (is he).

मराठी (आधुनिक): अंधार कुठल्याही बोगद्यात शिरो — पण सूर्याच्या वाट्याला अंधार मुळी नसतोच; तसाच तो (ज्ञानी) आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sun in whose portion darkness simply is not	The realized one who has no share in ego-darkness	The light-source that never houses the shadow it dispels

Metaphor-family: sun-and-darkness (a sun-and-rays variant).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.410 (the positive non-dual identity).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the egoless one has no share in ego-darkness.

Modern application

When you stop housing the very thing you dispel. The teacher who carries no confusion, the calm presence in whom panic finds no foothold.
When darkness can enter the surroundings but not your "portion." Circumstances may be dark; your share has no darkness in it.
When you no longer fight the dark, because there is no dark in you to fight from. The sun does not struggle with night.

Sādhanā

Today, in one tense moment, try the sun-stance for thirty seconds: the darkness is in the situation, not in my portion. See if the reactivity has anywhere to land.

Arc

18.409 gives the sun-with-no-share-in-darkness; 18.410 turns from negation to the positive identity — whatever the Self-wrapped one looks at becomes his own form.

Ovi 18.410

Original (Marathi): तैसा आत्मत्वें वेष्टिला होये । तो जया जया दृश्यातें पाहें । तें दृष्य द्रष्टेपणेंसीं होत जाये । तयाचेंचि रूप ॥४१०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसा आत्मत्वें वेष्टिला होये	thus, wrapped (veṣṭita) in Self-nature (ātmatva)
तो जया जया दृश्यातें पाहें	whatever-and-whatever seen-object he looks at
तें दृष्य द्रष्टेपणेंसीं होत जाये	that seen-object, together with its seer-ness (draṣṭṛtva), becomes
तयाचेंचि रूप	his very own form

Literal translation

English: Thus, wrapped in Self-nature, whatever object he looks upon — that seen-object together with its very seer-ness becomes his own form.

मराठी (आधुनिक): आत्मस्वरूपात गुंतलेला तो जे जे दृश्य पाहतो, ते दृश्य त्याच्या द्रष्टेपणासह त्याचंच रूप होऊन जातं.

Metaphor-unfold

No sustained image here; it is the direct statement of the seer-seen collapse (the fire-and-fuel image of 18.411 supplies the mechanism).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Foreshadows 18.443 (no second to slay); →18.411 (fire-and-fuel mechanism); developed at 18.441 (seer melted with the seen).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the seer-seen collapse grounds the later non-slaying argument.

Modern application

When the boundary between you and what you perceive thins. Deep absorption — in music, work, a face — where the watched and the watching briefly are not two.
When "out there" stops being elsewhere. The non-dual taste: the object is not separate stuff you stand over against.
When there is no second left to grasp or oppose. The ground of the later claim that there is no other to harm.

Sādhanā

Today, look at one ordinary object (a cup, a tree) for one full minute without naming it, until the line between "me looking" and "it seen" softens even slightly. Just notice the softening.

Arc

18.410 states the seer-seen collapse; 18.411 supplies the fire-and-fuel image of how the second is consumed.

Ovi 18.411

Original (Marathi): जैसा वन्हि जया लागे । तें वन्हिचि जालिया आंगें । दाह्यदाहकविभागें । सांडिजे तें ॥४११॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जैसा वन्हि जया लागे	as fire (vanhi), whatever it touches
तें वन्हिचि जालिया आंगें	that, having become fire itself in body
दाह्यदाहकविभागें	the burnt-and-burner division (dāhya-dāhaka-vibhāga)
सांडिजे तें	is abandoned

Literal translation

English: As whatever fire touches, becoming fire itself in its very body, abandons the division of burnt-and-burner.

मराठी (आधुनिक): जसं अग्नी ज्याला स्पर्श करतो ते स्वतःच अग्नी होऊन जातं, आणि जळणारं-जाळणारं हा भेदच मिटून जातो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fuel that, touched by fire, becomes fire	The seen/object consumed into the Self, becoming the Self	What you fully merge with stops being "other" to you
The dropped burnt-and-burner division	The dissolution of the object-agent duality	The collapse of the "doer vs. done-to" frame in total absorption

Metaphor-family: fire-and-wood (recurs at 18.451).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel to 18.451 (fire-meeting-fire non-taint); →18.412 (applied to karma-and-doer).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the mechanism of the second consumed into the Self.

Modern application

When what you give yourself wholly to stops being separate from you. The craft, the cause, the person — fuel becomes fire.
When "I am doing this to that" dissolves into simply this happening. The burnt-burner split gone.
When merging is not loss but transformation of substance. The fuel is not destroyed; it becomes fire.

Sādhanā

Today, find one task you usually do to something (cleaning a surface, editing a page) and do it for two minutes as the fire-and-fuel: not "I act on it" but "this is one motion." Notice the difference in strain.

Arc

18.411 dissolves the burnt-burner split; 18.412 applies the same to the karma-and-doer split — when the doership-itch subsides, what residue remains?

Ovi 18.412

Original (Marathi): तैसा कर्माकारा दुजेया । तो कर्तेपणाचा आत्मया । आळु आला तो गेलिया । कांहीं बाहीं जें उरे ॥४१२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसा कर्माकारा दुजेया	thus, toward a second karma-form/object
तो कर्तेपणाचा आत्मया	the doership (kartṛtva) of the Self
आळु आला तो गेलिया	the swelling/itch (āḷu) having come and gone
कांहीं बाहीं जें उरे	what at all remains outside

Literal translation

English: Thus, when the Self's swelling-itch of doership toward a second karma-object has come and gone — what at all is left outside?

मराठी (आधुनिक): तसंच, दुसऱ्या कर्म-वस्तूकडे आत्म्याला कर्तेपणाची जी ऊर्मी येते, ती आल्यागेल्यावर बाहेर काही उरतंच काय?

Metaphor-unfold

No extended image; the आळु (swelling/itch) is a single figure for the doership-impulse, not an unfolded metaphor.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.413 (the residue-answer); the doership-gone is cashed out at 18.428 (body acts automatically).
Tukaram parallel: Abhang 3913 (same-ahankara-dissolution-doctrine) — मी चि एक कर्त्ता म्हणों नये ("don't say I-alone-am-the-doer"); the doership-itch subsiding is Jñāneśvar's counterpart to Tukārām's dissolution of kartṛtva.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — the subsidence of the doership-itch renders na ahankṛto bhāvaḥ.

Modern application

When the urge to claim "I did this" arises — and then passes, leaving nothing. The doership-itch (āḷu) as a passing sensation, not a fact.
When you watch the impulse to take credit come and go like a wave. And see that when it goes, no "doer" is left over.
When you notice that "being the one who does it" is an itch, not your nature. It swells; it subsides.

Sādhanā

Today, the next time you finish something and feel the urge to be credited, name it precisely: there is the कर्तेपणाचा आळु — the doership-itch. Watch it rise and fall once, without acting on it.

Arc

18.412 raises the residue-question; 18.413 answers with the king-of-the-Self image — could such a one even know a "place" in the body?

Ovi 18.413

Original (Marathi): तिये आत्मस्थितीचा जो रावो । मग तो देहीं इये जाणेल ठावो ? । काय प्रलयांबूचा उन्नाहो । वोघु मानी ? ॥४१३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तिये आत्मस्थितीचा जो रावो	he who is king (rāvo) of that Self-state (ātma-sthiti)
मग तो देहीं इये जाणेल ठावो?	would he then know a "place" (ṭhāva) here in the body?
काय प्रलयांबूचा उन्नाहो	does the deluge-flood's (pralayāmbu) swell
वोघु मानी?	reckon a (single) stream (ogha) as anything?

Literal translation

English: He who is king of that Self-state — would he know a mere "place" here in the body? Does the deluge-flood reckon a single stream's swell as anything?

मराठी (आधुनिक): त्या आत्मस्थितीचा जो राजा झाला, तो या देहात कुठलं ठिकाण मानेल का? प्रलयकाळच्या महापुराला एका ओहोळाची भर ती काय वाटणार?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The deluge-flood that does not reckon a single stream	The sovereign Self for whom the body is no locus of doership	The ocean that does not notice a cup of water poured in

Metaphor-family: flood/ocean (vastness-that-does-not-reckon-the-small).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.414 (sun-and-reflected-disc, same non-confinement point).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the sovereign of the Self does not regard the body as a locus of doership.

Modern application

When the small no longer registers against the vast you've touched. The cup poured into the flood.
When "where am I located?" stops being answerable by the body. The king of the Self-state knows no mere ṭhāva.
When a former preoccupation simply fails to register. It does not even rise to the level of notice.

Sādhanā

Today, take one small grievance and hold it against the largest thing you genuinely value. Ask: to the flood, is this stream anything? Let the scale recalibrate the grievance.

Arc

18.413 gives the king-of-Self image; 18.414 presses it with the eclipse-image — can the full Self be confined by body-ness, O Paṇḍusutā?

Ovi 18.414

Original (Marathi): तैसी ते पूर्ण अहंता । काई देहपणें पंडुसुता । आवरे काई सविता । बिंबें धरिला ? ॥४१४॥ Voice: krishna-to-arjuna (the vocative पंडुसुता anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
तैसी ते पूर्ण अहंता	thus that full I-am-ness (pūrṇa ahantā)
काई देहपणें पंडुसुता	can it, by body-ness, O Paṇḍusutā
आवरे काई सविता	be contained — can the sun (savitā)
बिंबें धरिला?	be held by (its reflected) disc (bimba)?

Literal translation

English: Thus, that full I-am-ness — can it be contained by body-ness, O Paṇḍusutā? Is the sun ever held captive by its reflected disc?

मराठी (आधुनिक): ती पूर्ण अहंता देहपणाने आवरली जाईल का, हे पंडुसुता? सूर्य कधी आपल्या प्रतिबिंबात बंदिस्त होतो का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sun that cannot be held by its reflected disc	The fulfilled Self-identity (not the ego) un-confinable by the body	The source that a mere reflection of it could never contain

Metaphor-family: sun-and-rays (reflection-cannot-hold-the-source). Note: पूर्ण अहंता here is the fulfilled Self-I-am-ness, distinct from the ego BG-18.17 negates.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.415 (butter-in-buttermilk, the non-re-taint answer).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized Self cannot be confined by the body.

Modern application

When you stop mistaking the reflection for the source. The body, the role, the image is a bimba; you are not held by it.
When you notice the larger self cannot be packed into the small container others see. The sun is not its disc.
When confinement is revealed as impossible, not merely resisted. Not "I escape the body" but "it was never the container."

Sādhanā

Today, when someone reduces you to a role ("you're just the X"), silently note: that is the bimba, the reflected disc — not the sun. Don't argue; just hold the distinction for one breath.

Arc

18.414 asks whether the Self is confined by the body; 18.415 answers with the butter-churned-back-into-buttermilk image — once out, is it re-smeared?

Ovi 18.415

Original (Marathi): पैं मथूनि लोणी घेपे । तें मागुती ताकीं घापे । तरी तें अलिप्तपणें सिंपे । तेणेंसी काई ? ॥४१५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पैं मथूनि लोणी घेपे	when, by churning, butter (loṇī) is taken out
तें मागुती ताकीं घापे	and it is placed back into the buttermilk (tāka)
तरी तें अलिप्तपणें सिंपे	then it floats unsmeared (alipta)
तेणेंसी काई?	with it — or not?

Literal translation

English: When butter, churned out, is dropped back into the buttermilk, does it not float unsmeared by it?

मराठी (आधुनिक): घुसळून काढलेलं लोणी पुन्हा ताकात टाकलं, तरी ते अलिप्त राहून तरंगतंच ना — ताकाशी ते लिप्त होतं का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Butter, once churned out, floating unsmeared even when re-immersed in buttermilk	The realized Self, once separated from body-identification, not re-tainted by re-contact with the body — the alipta of BG-18.17's na lipyate	What you have truly separated from cannot re-contaminate you by mere proximity

Metaphor-family: milk-and-curd (butter-churned-and-unsmeared).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel to 18.450 (Ganga unsullied by joining river); cashed out at 18.450 (buddhi knows no scent of sin-or-merit).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — alipta renders na lipyate.

Modern application

When you can be back among old triggers without being re-absorbed. Butter in buttermilk — present, unsmeared.
When proximity to what you've outgrown no longer re-contaminates you. The family role, the old crowd, the former habit-environment.
When detachment is constitutional, not effortful. The butter doesn't try not to mix; it cannot.

Sādhanā

Today, re-enter one situation that used to pull you back into an old self (a place, a person, a thread). Stay five minutes, watching whether you can be present-but-unsmeared. Note one moment where the old pull found no purchase.

Arc

18.415 gives the butter-unsmeared image; 18.416 supplies the fire-freed-from-wood image — once out, does it stay shut in the wood's box?

Ovi 18.416

Original (Marathi): नाना काष्ठौनि वीरेशा । वेगळा केलिया हुताशा । राहे काष्ठाचिया मांदुसा । कोंडलेपणें ? ॥४१६॥ Voice: krishna-to-arjuna (the vocative वीरेशा anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
नाना काष्ठौनि वीरेशा	or, from the wood (kāṣṭha), O Vīreśa
वेगळा केलिया हुताशा	once the fire (hutāśa) is separated
राहे काष्ठाचिया मांदुसा	does it stay in the wood's chest/box (māndusā)
कोंडलेपणें?	in a shut-in state?

Literal translation

English: Or — O Vīreśa — once fire is separated from the wood, does it remain shut inside the wood's chest?

मराठी (आधुनिक): किंवा, हे वीरेशा, लाकडातून अग्नी वेगळा झाल्यावर तो लाकडाच्या पेटीत कोंडून राहतो का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fire, once separated from wood, not shut back inside it	The realized Self, once distinguished from the body, no longer confined by it	What you've extracted yourself from cannot re-cage you

Metaphor-family: fire-and-wood (fire-freed-from-its-fuel).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.417 (sun-out-of-night's-womb, same emergence-irreversibility).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized Self un-confinable by the body.

Modern application

When freedom from a thing is structural, not provisional. The fire is out; it will not re-enter the wood.
When others assume you can be put back in the box you left. The wood's chest no longer holds you.
When you stop fearing re-confinement. Once the fire is separate, the box has lost its lock.

Sādhanā

Today, name one "box" (a role, an old identity, a place) you have genuinely come out of, and notice once when someone tries to put you back. Silently: the fire is out of the wood. Let the fact, not the resistance, do the work.

Arc

18.416 gives fire-freed-from-wood; 18.417 supplies the sun-out-of-night's-womb image — does the risen sun ever hear talk of "night"?

Ovi 18.417

Original (Marathi): कां रात्रीचिया उदराआंतु । निघाला जो हा भास्वतु । तो रात्री ऐसी मातु । ऐके कायी ? ॥४१७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां रात्रीचिया उदराआंतु	or, from within the womb (udara) of night
निघाला जो हा भास्वतु	the sun (bhāsvat) that has come forth
तो रात्री ऐसी मातु	does it, such talk (mātu) of "night"
ऐके कायी?	ever hear?

Literal translation

English: Or — the sun that has emerged from the very womb of night — does it ever hear such a word as "night"?

मराठी (आधुनिक): किंवा रात्रीच्या उदरातून बाहेर पडलेला हा सूर्य — त्याला 'रात्र' अशी गोष्ट कानी तरी पडते का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sun emerged from night's womb, never again encountering "night"	The realized one, having emerged from avidyā-darkness, never again meeting the night of ego	What you've fully risen out of stops being even a word in your world

Metaphor-family: sun-and-rays (sun-out-of-darkness).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.418 (the explicit deha-mī question that the series cashes out).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — irreversible emergence from avidyā-darkness.

Modern application

When the old darkness isn't even a category for you anymore. Not conquered — simply no longer in your vocabulary.
When you've risen so far out of a state that you can't re-locate its language. The sun does not "hear of" night.
When you notice you stopped even thinking in the old terms. A quieter sign of change than struggle.

Sādhanā

Today, name one way of thinking ("I'm not good enough," a self-doubt-script) that you used to live inside and notice whether it even arises now. If it doesn't, mark it: the sun no longer hears of that night.

Arc

18.417 gives sun-out-of-night; 18.418 cashes out the whole series — for one in whom knower-and-known are swallowed, whence the "I-am-the-body"?

Ovi 18.418

Original (Marathi): तैसें वेद्य वेदकपणेंसी । पडिलें कां जयाचे ग्रासीं । तया देह मी ऐसी । अहंता कैंची ? ॥४१८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें वेद्य वेदकपणेंसी	thus, the knowable (vedya) together with its knower-ness (vedaka)
पडिलें कां जयाचे ग्रासीं	having fallen into whose mouthful/swallowing (grāsa)
तया देह मी ऐसी	for him, "I-am-the-body" — such
अहंता कैंची ?	whence the ego (ahantā)?

Literal translation

English: Thus, for one into whose swallowing the knowable along with its knower-ness has fallen — whence, for him, the ego "I-am-the-body"?

मराठी (आधुनिक): ज्याच्या घासात ज्ञेय आणि ज्ञातेपण दोन्ही गिळली गेली, त्याला 'मी देह' ही अहंता कुठून येणार?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Knower-and-known fallen into one swallowing (grāsa)	The consumption of subject-object duality, leaving no source for the body-ego — direct rendering of na ahankṛto bhāvaḥ	When the watcher-watched split is gone, the "I-am-this-body" thought has nowhere to stand

Metaphor-family: swallowing/consumption (subject-object collapse).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.419 (all-pervading space prepares the doerless turn).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — when subject-object are consumed, the body-ego has no source.

Modern application

When the watcher and the watched briefly aren't two — and the "me" thought finds no foothold. Deep meditation, deep absorption.
When "I am this body" reveals itself as a thought that needs a duality to exist. Remove the duality; the thought has no grip.
When self-consciousness dissolves in full attention. The grāsa — both knower and known swallowed.

Sādhanā

Today, during one task of total attention, notice the moment the self-monitoring "I am doing this" drops out. Afterward, mark: there, the knower-known split was swallowed.

Arc

18.418 closes the ego-dissolution argument; 18.419 begins the all-pervading-space image that prepares the doerless-action turn.

Ovi 18.419

Original (Marathi): आणि आकाशें जेथें जेथुनी । जाइजे तेथ असे भरोनी । म्हणौनि ठेलें कोंदोनी । आपेंआप ॥४१९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आणि आकाशें जेथें जेथुनी	and space (ākāśa) — wherever, from wherever
जाइजे तेथ असे भरोनी	one would go, it is already there, filling it
म्हणौनि ठेलें कोंदोनी	therefore it stands packed/crammed (kondoni)
आपेंआप	into itself

Literal translation

English: And space — wherever, from wherever one would go, is already there filling it; therefore it stands self-crammed, packed into itself.

मराठी (आधुनिक): आणि आकाश — कुठूनही कुठेही जा, ते आधीच तिथे भरून आहे; म्हणून ते स्वतःमध्येच कोंदून, भरून राहिलं आहे.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Space already filling every "there" one might go to	The omnipresent Self that has no "elsewhere" to move toward or act upon	When you are already everywhere relevant, there is no second place to reach or conquer

Metaphor-family: space/ākāśa (all-pervasion).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.420 (the doerless conclusion drawn from all-pervasion).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the omnipresent Self has no second locus to act upon.

Modern application

When there is nowhere left to "get to." The space is already there; striving toward an elsewhere reveals itself as confusion.
When fullness removes the motive to grasp. Self-crammed — packed into itself, lacking nothing.
When you notice the restlessness of "I must reach X" rests on a false elsewhere. Space is already in X.

Sādhanā

Today, catch one "I need to get there" (a status, a place, an achievement) and ask: is there actually an elsewhere the space of me is not already in? Hold the question without answering it.

Arc

18.419 establishes the Self as already-everywhere-space; 18.420 draws the doerless conclusion — it already is whatever is to be done.

Ovi 18.420

Original (Marathi): तैसें जें तेणें करावें । तो तेंचि आहे स्वभावें । मा कोणें कर्मीं वेष्टावें । कर्तेपणें ? ॥४२०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें जें तेणें करावें	thus, whatever is to be done by it
तो तेंचि आहे स्वभावें	it already is that very thing, by nature (svabhāva)
मा कोणें कर्मीं वेष्टावें	then in what karma should it be wrapped (veṣṭ-)
कर्तेपणें?	by doership (kartṛtva)?

Literal translation

English: Thus, whatever is to be done by it, it already is that very thing by nature — then by what doership could it be wrapped up in any karma?

मराठी (आधुनिक): जे त्याने करायचं, ते तर तो स्वभावतःच आहे; मग कुठल्या कर्मात तो कर्तेपणाने गुंतणार?

Metaphor-unfold

No extended metaphor — the plain doerless-conclusion drawn from the space-image of 18.419.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.421 (the no-residue triad).
Tukaram parallel: Abhang 3913 (same-ahankara-dissolution-doctrine) — वृक्षाचीं हीं पानें हाले त्याची सत्ता ("the tree's leaves stir by His power") and मी चि एक कर्त्ता म्हणों नये; action proceeds without a separate ego-doer.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — with no object standing apart, there is no doership to bind.

Modern application

When the thing you'd "achieve" is something you already are. No doership needed to become what you constitutively are.
When action stops being self-aggrandizing because there's no gap to close. The doer-wrapping has no fabric.
When you act without the secret narration "look, I am doing this." The tree-leaves stir; no leaf claims the stirring.

Sādhanā

Today, do one ordinary act (make tea, send a message) while dropping the inner caption "I am the one doing this." Just let the doing happen. Note whether anything is actually lost.

Arc

18.420 states there is no doership to bind; 18.421 illustrates with three no-residue images.

Ovi 18.421

Original (Marathi): नुरेचि गगनावीण ठावो । नोहेचि समुद्रा प्रवाहो । नुठीचि ध्रुवा जावों । तैसें जाहालें ॥४२१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
नुरेचि गगनावीण ठावो	no "place" remains apart from space (gagana)
नोहेचि समुद्रा प्रवाहो	there is no (outgoing) flow for the ocean (samudra)
नुठीचि ध्रुवा जावों	there is no rising-up-to-go for the Pole-star (Dhruva)
तैसें जाहालें	such has it become

Literal translation

English: No place remains apart from space; there is no outflowing for the ocean; no rising-to-travel for the Pole-star — such has it become.

मराठी (आधुनिक): आकाशाशिवाय जागाच उरत नाही; समुद्राला बाहेर वाहणं नाही; ध्रुव ताऱ्याला उठून जाणं नाही — तसं ते झालं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
No place outside space / no outflow for the ocean / no travel for the fixed Pole-star	The realized one, so complete or so fixed that no further action or movement is possible	The state where there is genuinely nothing left to do and nowhere left to go

Metaphor-family: space-ocean-polestar triad (completeness/fixity).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.422 (the pivot to the prārabdha-residue problem).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one has no "elsewhere" to act toward.

Modern application

When completeness removes the very possibility of striving. Not "I shouldn't strive" but "there is no outside to strive toward."
When fixity is freedom. The Pole-star does not travel; its stillness is its nature, not its limitation.
When "nothing to do, nowhere to go" is fullness, not emptiness. The ocean lacks no flow.

Sādhanā

Today, sit for three minutes with the single phrase: nowhere to go, nothing to do. Not as resignation but as the Pole-star's stillness. Notice what relaxes.

Arc

18.421 closes the no-residue triad; 18.422 makes the explicit pivot — even with ego void, as long as the body lasts, there are karmas.

Ovi 18.422

Original (Marathi): ऐसेनि अहंकृतिभावो । जयाचा बोधीं जाहला वावो । तऱ्ही देहा जंव निर्वाहो । तंव आथी कर्में ॥४२२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ऐसेनि अहंकृतिभावो	thus, the ego-disposition (ahankṛti-bhāva)
जयाचा बोधीं जाहला वावो	whose, in realization (bodha), has become void (vāva)
तऱ्ही देहा जंव निर्वाहो	yet, as long as the body has its subsistence (nirvāha)
तंव आथी कर्में	so long there are karmas

Literal translation

English: Thus, even for one whose ego-disposition has become void in realization — yet, as long as the body subsists, there are karmas.

मराठी (आधुनिक): अशा रीतीने ज्याची अहंकृति-भावना बोधात विरून गेली, तरीही जोवर देहाचा निर्वाह आहे, तोवर कर्मं असतातच.

Metaphor-unfold

No extended metaphor — the explicit pivot-statement to the residual-karma problem (the momentum-images of 18.423 onward supply the illustration).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Restates 18.408 (aham-mamatā does not remain); →18.423 (momentum-images).
Tukaram parallel: Abhang 3913 (same-ahankara-dissolution-doctrine) — देव चालवी अहंता... राहिली अहंता मग कोठें ("Deva moves the I-am-ness... where then does the ahantā remain?"); the same dissolution of I-am-doership, locating post-dissolution action in another power.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — ahankṛtibhāva...vāvo renders na ahankṛto bhāvaḥ; the residual karmas set up na nibadhyate.

Modern application

When the inner doer is gone but the life keeps acting. The crux: ego dissolved, yet the body still works, eats, speaks, fights — how?
When you realize liberation is not the end of activity. As long as the body subsists, there are karmas; the question is only whether they bind.
When "I'm done with ego" meets "but I still have to function." This ovi names exactly that tension and answers it across the next images.

Sādhanā

Today, observe one stretch of routine activity (a commute, a chore) and ask: if the inner "doer" were quiet, would this still happen? Notice how much runs on its own.

Arc

18.422 poses the residue-problem; 18.423 begins the momentum-images — the wind drops, the tree still sways.

Ovi 18.423

Original (Marathi): वारा जरी वाजोनि वोसरे । तरी तो डोल रुखीं उरे । कां सेंदें द्रुति राहे कापुरें । वेंचलेनी ॥४२३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
वारा जरी वाजोनि वोसरे	though the wind blows and subsides (vosare)
तरी तो डोल रुखीं उरे	yet the sway (ḍola) remains in the tree
कां सेंदें द्रुति राहे कापुरें	or the trace (druti) lingers, of camphor (kāpura)
वेंचलेनी	(though) spent/used-up

Literal translation

English: Though the wind blows then subsides, the sway remains in the tree; or the trace-scent lingers though the camphor is spent.

मराठी (आधुनिक): वारा वाहून थांबला, तरी झाडाची हालचाल काही वेळ राहतेच; किंवा कापूर वापरून संपला तरी त्याचा वास रेंगाळतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The wind stops but the tree still sways	Prārabdha-action continuing after its cause (ego) has ceased	The momentum of a habit running on after the motive behind it is gone
Camphor spent, scent lingering	The after-effect outlasting its source	The atmosphere of a person still in a room they've left

Metaphor-family: momentum/after-glow (wind-stilled-tree; camphor-trace).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.424-18.427 (the momentum cluster).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — prārabdha-action continues after the ego-cause has ceased.

Modern application

When a habit keeps running after the reason for it is gone. The wind stopped; the tree still sways.
When the after-effect of who you were lingers though that self is spent. Camphor-scent.
When you stop blaming yourself for momentum. The sway is not a fresh choice; it is residual motion.

Sādhanā

Today, identify one behavior still running on pure momentum — its original cause long gone. Name it: this is the tree still swaying after the wind. Decide whether to let it subside on its own or stop it.

Arc

18.423 gives the wind-stilled-tree; 18.424 continues with song-ended-excitement and ground-damp-after-water.

Ovi 18.424

Original (Marathi): कां सरलेया गीताचा समारंभु । न वचे राहवलेपणाचा क्षोभु । भूमी लोळोनि गेलिया अंबु । वोल थारे ॥४२४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां सरलेया गीताचा समारंभु	or, when the song's (gīta) performance is over (sarale)
न वचे राहवलेपणाचा क्षोभु	the stirred-up rapture (kṣobha) does not (at once) depart
भूमी लोळोनि गेलिया अंबु	the ground — though the water (ambu) has rolled off
वोल थारे	the dampness (vola) stays

Literal translation

English: Or — the song is over, yet the stirred-up rapture does not at once leave; the water has rolled off the ground, yet the dampness stays.

मराठी (आधुनिक): किंवा गाणं संपलं, तरी त्या रंगलेपणाची धुंदी लगेच जात नाही; जमिनीवरून पाणी वाहून गेलं, तरी ओल राहतेच.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Rapture lingering after the song ends	Action/affect persisting past its occasion	The mood that stays in you minutes after the music stops
Dampness staying after water drains	The after-glow that outlasts its cause	The residue of an event that has technically ended

Metaphor-family: momentum/after-glow (song-ended; ground-damp).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.425 (twilight-glow).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — prārabdha-action persists as after-glow past its cause.

Modern application

When the feeling outlasts the event. Song over, rapture remaining.
When you grant yourself the wind-down. The dampness is not failure to "move on"; it is natural residue.
When a closure is technically complete but emotionally still draining off. Water gone, ground still wet.

Sādhanā

Today, after one ended thing (a call, a task, a goodbye), let the after-glow run its course for two minutes without forcing yourself to "be done." Name it: the water's gone; the dampness is just draining.

Arc

18.424 gives the after-glow pair; 18.425 continues with the twilight-glow after sunset.

Ovi 18.425

Original (Marathi): अगा मावळलेनि अर्कें । संध्येचिये भूमिके । ज्योतिदीप्ति कौतुकें । दिसे जैसी ॥४२५॥ Voice: krishna-to-arjuna (the address अगा anchors second-person, Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
अगा मावळलेनि अर्कें	O — the sun (arka) having set
संध्येचिये भूमिके	on the stage/ground (bhūmikā) of dusk (sandhyā)
ज्योतिदीप्ति कौतुकें	a play (kautuka) of light (jyoti-dīpti)
दिसे जैसी	appears, as

Literal translation

English: O — as, the sun having set, on the stage of dusk a glow of light playfully appears.

मराठी (आधुनिक): अरे, सूर्य मावळला तरी संध्याकाळच्या रंगमंचावर एक तेजाची लीला कौतुकाने दिसते — तशी.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Twilight-glow after sunset	Action-light lingering after the sun (ego/agent) has set	The lit sky after the light-source is gone below the horizon

Metaphor-family: momentum/after-glow (twilight).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.426 (released-arrow).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the light of action lingers after the ego-sun has set.

Modern application

When the glow continues though the source is already gone. The dusk lit by a sun no longer visible.
When the residual light is playful, not anxious. कौतुक — a play, not a clinging.
When you stop needing the source to be present for the light to persist. Twilight is real light from a set sun.

Sādhanā

Tonight at dusk, watch the sky for one minute after the sun is gone, and let it be a literal teaching: the source has set, the glow remains. Apply it to one thing in your life still glowing past its source.

Arc

18.425 gives the twilight-glow; 18.426 continues with the released-arrow flying past its target.

Ovi 18.426

Original (Marathi): पैं लक्ष भेदिलियाहीवरी । बाण धांवेचि तंववरी । जंव भरली आथी उरी । बळाची ते ॥४२६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पैं लक्ष भेदिलियाहीवरी	indeed, even past the pierced target (lakṣya)
बाण धांवेचि तंववरी	the arrow (bāṇa) keeps running, just so long
जंव भरली आथी उरी	as the stored remainder (urī) is filled
बळाची ते	of force (bala), in it

Literal translation

English: Indeed, the arrow keeps flying even past the pierced target, just so long as the stored force remains filled in it.

मराठी (आधुनिक): लक्ष्य भेदलं तरी बाण तोवर धावतच राहतो, जोवर त्याच्यात बळाची उरलेली शक्ती भरलेली असते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The arrow flying on past the struck target	Prārabdha-action exhausting its stored impulse after its cause is gone	Stored momentum carrying an act forward after its aim is already met

Metaphor-family: released-arrow (momentum) — especially apt before the archer Arjuna.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.427 (potter's-wheel — the cluster's master momentum-image).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — prārabdha-action exhausts its impulse after the ego-cause is gone.

Modern application

When the action carries on past the point it was "for." The arrow flies beyond the target; the work continues past the goal that motivated it.
When you see momentum as stored force, not present choosing. The arrow chooses nothing; it spends what was loaded.
When letting the momentum exhaust itself is wiser than forcing a stop. The arrow lands when the force is spent.

Sādhanā

Today, notice one action you're continuing past its actual purpose, purely on loaded momentum. Ask: is there force left to spend, or am I forcing a flight that's done?

Arc

18.426 gives the released-arrow; 18.427 culminates the cluster with the potter's-wheel.

Ovi 18.427

Original (Marathi): नाना चक्रीं भांडें जालें । तें कुलालें परतें नेलें । परी भ्रमेंचि तें मागिले । भोवंडिलेपणें ॥४२७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
नाना चक्रीं भांडें जालें	or, the pot (bhāṇḍa) is finished on the wheel (cakra)
तें कुलालें परतें नेलें	the potter (kulāla) has set it aside / stepped back
परी भ्रमेंचि तें मागिले	yet by the earlier spin (bhrama) it (keeps revolving)
भोवंडिलेपणें	by (its) being-set-revolving

Literal translation

English: Or — the pot is finished on the wheel and the potter has stepped back; yet by the earlier-imparted spin the wheel keeps revolving.

मराठी (आधुनिक): किंवा चाकावर भांडं तयार झालं, कुंभाराने ते बाजूला घेतलं — तरी आधीच्या गतीने चाक फिरतच राहतं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The potter's wheel spinning on after the potter steps away	The body acting on by prārabdha-momentum after the ego-doer has withdrawn — the classical Vedāntic prārabdha-image	The machine still running on stored momentum after the operator has left

Metaphor-family: potter's-wheel (the cluster's master prārabdha-image).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.428 (the plain doctrinal statement of doerless action).
Tukaram parallel: (the doerless-action parallel, Tukaram 2937's puppeteer-puppet, is anchored at 18.428 and 18.447 where Jñāneśvar states the doctrine)
Source citation: Bhagavad Gītā 18.17 (amplification) — the body keeps acting by stored momentum after the ego-doer withdraws.

Modern application

When the work spins on after you've inwardly let go of being its author. The potter has stepped away; the wheel turns.
When you recognize most of life runs on imparted spin. Not fresh effort each moment, but earlier momentum playing out.
When stepping back doesn't stop the motion — and that's fine. The wheel completes its spin without the potter's hand.

Sādhanā

Today, in one activity, deliberately "step back" inwardly for thirty seconds — drop the sense of driving it — and watch it continue on its own spin. Note: the potter stepped away; the wheel still turns.

Arc

18.427 culminates the momentum-cluster; 18.428 states the doctrine plainly — body-pride gone, the body moves automatically.

Ovi 18.428

Original (Marathi): तैसा देहाभिमानु गेलिया । देह जेणें स्वभावें धनंजया । जालें तें अपैसया । चेष्टवीच तें ॥४२८॥ Voice: krishna-to-arjuna (the vocative धनंजया anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
तैसा देहाभिमानु गेलिया	thus, body-pride (dehābhimāna) gone
देह जेणें स्वभावें धनंजया	the body — by the very nature (svabhāva) by which, O Dhanañjaya
जालें तें अपैसया	it came to be — automatically (apaisayā)
चेष्टवीच तें	is moved/made-to-act

Literal translation

English: Thus, once body-pride is gone, O Dhanañjaya, the body — by the very nature by which it came to be — is automatically moved to act.

मराठी (आधुनिक): अशा रीतीने देहाभिमान गेल्यावर, हे धनंजया, देह ज्या स्वभावाने झाला, त्या स्वभावानेच आपोआप हालचाल करत राहतो.

Metaphor-unfold

No extended metaphor — the plain doctrinal statement after the momentum-images.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Cashes out 18.412 (doership-itch subsided); →18.429 (arise-without-a-maker triad).
Tukaram parallel: Abhang 2937 (same-doerless-action-and-no-taint-image) — सूत्रधारी जैसा हालवितो कळा । तैसा तो पुतळा नाचे छंदें ("as the puppeteer moves the strings, so the puppet dances"); the post-ego body moved by a power not its own ego.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — the body acts of itself once ego-doership is gone.

Modern application

When competence runs without the ego driving it. The skill operates apaisayā — automatically — once you stop "trying to be the one doing it."
When you see the body-mind as a puppet moved by its nature, not by "you." Tukaram's सूत्रधारी image.
When dropping self-importance doesn't drop the function. Body-pride gone, the body still acts perfectly.

Sādhanā

Today, during one well-practiced activity (typing, walking, cooking), drop the felt-sense of "I am operating this body" and let it run by its own nature. Mark one moment where it moved better without "you" steering.

Arc

18.428 states the body acts automatically; 18.429 illustrates with three arise-without-a-maker images.

Ovi 18.429

Original (Marathi): संकल्पेंवीण स्वप्न । न लावितां दांगीचें बन । न रचितां गंधर्वभुवन । उठी जैसें ॥४२९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
संकल्पेंवीण स्वप्न	a dream (svapna) without intent (sankalpa)
न लावितां दांगीचें बन	the thicket-forest (bana), without being planted (na lāvitā)
न रचितां गंधर्वभुवन	the gandharva-city (mirage-city), without being built (na racitā)
उठी जैसें	arises, as

Literal translation

English: As a dream arises without intent, a wild forest grows unplanted, a gandharva-city springs up unbuilt.

मराठी (आधुनिक): जसं संकल्पाशिवाय स्वप्न पडतं, न लावता रान-झाडी वाढते, न रचता गंधर्वनगर उभं राहतं — तसं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Dream / wild forest / gandharva-city, each arising with no maker	The body's doerless action — things come to be with no agent	A pattern that self-organizes with no one designing it

Metaphor-family: maker-less arising (dream / forest / mirage-city).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.430 (applied to the five-fold cause).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the body's doerless prārabdha-action.

Modern application

When something complex comes into being with no central maker. The dream you didn't script; the ecosystem no one planted.
When you stop assuming every effect needs a willing author. Forests grow unplanted.
When your own life-patterns arose without your designing them. Gandharva-cities, self-built.

Sādhanā

Today, notice one rich, structured thing in your life you never deliberately built (a friendship-network, a skill, a routine). Mark: this arose without a maker, like the unplanted forest.

Arc

18.429 gives the maker-less triad; 18.430 applies it to the five-fold cause of action.

Ovi 18.430

Original (Marathi): आत्मयाचेनि उद्यमेंवीण । तैसें देहादिपंचकारण । होय आपणयां आपण । क्रियाजात ॥४३०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आत्मयाचेनि उद्यमेंवीण	without any effort (udyama) of the Self (ātman)
तैसें देहादिपंचकारण	thus the five-fold cause of body-etc. (dehādi-pañca-kāraṇa)
होय आपणयां आपण	of itself, by itself
क्रियाजात	produces the brood-of-actions (kriyā-jāta)

Literal translation

English: Without any effort of the Self, thus the five-fold cause of body-etc. of itself produces the whole brood of actions.

मराठी (आधुनिक): आत्म्याच्या कुठल्याही प्रयत्नाशिवाय, देहादी पाच कारणं आपोआप सगळी क्रिया-समूह घडवतात.

Metaphor-unfold

No extended metaphor — a doctrinal statement echoing the five factors of action (BG-18.14).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.431 (samskāra named as the engine).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase); Bhagavad Gītā 18.14 (echo) — the five factors of action (adhiṣṭhāna-kartṛ-karaṇa-ceṣṭā-daiva), here operating without the Self's effort.

Modern application

When the machinery of action runs without "you" supplying effort. The five factors do their work; you are not their power-source.
When you locate agency in the apparatus, not the witness. Body, senses, conditioning produce the action.
When effortlessness is structural. The Self contributes no udyama; the action still happens.

Sādhanā

Today, during one automatic action (breathing, blinking, a habit), notice it happening with zero effort from "you." Mark: the apparatus acts; I supply no effort.

Arc

18.430 says the five-fold cause acts of itself; 18.431 names the engine — ancient samskāra.

Ovi 18.431

Original (Marathi): पैं प्राचीनसंस्कारवशें । पांचही कारणें सहेतुकें । कामवीजती गा अनेकें । कर्माकारें ॥४३१॥ Voice: krishna-to-arjuna (the address गा anchors second-person, Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
पैं प्राचीनसंस्कारवशें	indeed, by the force of ancient samskāra (prācīna-samskāra-vaśa)
पांचही कारणें सहेतुकें	the five causes, with their motives (sahetuka)
कामवीजती गा अनेकें	impel, O (you), manifoldly
कर्माकारें	in action's various forms (karma-ākāra)

Literal translation

English: Indeed, by the force of ancient samskāra, the five causes, with their motives, manifoldly impel action in its various forms.

मराठी (आधुनिक): प्राचीन संस्कारांच्या जोरावर, ती पाच कारणं आपापल्या हेतूंसह अनेक रूपांनी कर्म घडवत राहतात.

Metaphor-unfold

No extended metaphor — names the engine of doerless action (prārabdha-samskāra).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.432 (indifference to destruction-or-creation); the samskāra-engine returns at 18.447.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — samskāra (not the ego) is the engine of the realized one's residual action.

Modern application

When you trace an action back to old conditioning, not present will. Ancient samskāra impels; "you" did not freshly choose.
When motives feel given, not authored. सहेतुक — with built-in motives — yet impelled by the past.
When understanding the engine replaces self-blame with clarity. It is samskāra, doing what samskāra does.

Sādhanā

Today, trace one automatic reaction back to its conditioning ("I do this because long ago…"). Name it: this is prārabdha-samskāra impelling, not me freshly choosing. See the action with that clarity once.

Arc

18.431 names samskāra as the engine; 18.432 states the extreme indifference to what that action produces.

Ovi 18.432

Original (Marathi): तया कर्मामाजीं मग । संहरो आघवें जग । अथवा नवें चांग । अनुकरो ॥४३२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तया कर्मामाजीं मग	then, within that action
संहरो आघवें जग	let the whole world (jaga) be destroyed (samhāra)
अथवा नवें चांग	or let something fine and new (nava-cānga)
अनुकरो	arise/follow anew

Literal translation

English: Then, within that action — let the whole world be destroyed, or let something fine and new arise anew.

मराठी (आधुनिक): त्या कर्मात मग सगळं जग नष्ट होवो, किंवा नवीन काही चांगलं घडो — (त्याला सारखंच).

Metaphor-unfold

No extended metaphor — states the indifference (the sun-lotus images of 18.433 illustrate it).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.433 (sun-and-the-two-flowers illustrate the indifference).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one's indifference to world-destruction or world-creation sets up the hatvāpi na hanti claim.

Modern application

When you act without being invested in destruction-vs-creation outcomes. Whatever the action produces, the witness is unmoved.
When even huge consequences don't recruit the ego. "Let the whole world…" — and still no doership-claim.
When equanimity covers both ruin and flourishing. Not preferring creation, not fearing destruction.

Sādhanā

Today, before one action with uncertain outcome, set the inner stance: whatever it builds or breaks, the witness in me is unmoved. Act, then check whether the result hooked the ego.

Arc

18.432 states the indifference; 18.433 illustrates with the sun that sees neither the wilting lily nor the blooming lotus.

Ovi 18.433

Original (Marathi): परी कुमुद कैसेनि सुके । कैसें तें कमळ फांके । हीं दोन्ही रवी न देखे । जयापरी ॥४३३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परी कुमुद कैसेनि सुके	but how the night-lily (kumuda) wilts/closes
कैसें तें कमळ फांके	how that lotus (kamala) opens
हीं दोन्ही रवी न देखे	these two, the sun (ravi) does not see
जयापरी	in that way

Literal translation

English: But how the night-lily wilts, how the lotus opens — the sun sees neither of these; in that way (is he).

मराठी (आधुनिक): पण कुमुद कसं मिटतं आणि कमळ कसं उमलतं — ही दोन्ही सूर्य पाहत नाही; त्याच्यासारखा (तो ज्ञानी).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The night-lily closing and the lotus opening, both by the sun's light	Destruction and flourishing both occasioned by the realized witness	The condition that causes both outcomes without intending either
The sun seeing neither	The witness un-implicated in the effects he occasions — hatvāpi na hanti	The light that enables every result yet regards none

Metaphor-family: sun-and-the-two-flowers (witness-causes-both-regards-neither).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.434 (the cloud's-hail-and-grace pair); developed at 18.435 (videha-dṛṣṭi).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the witness occasions destruction-and-creation without being implicated.

Modern application

When you are the occasion of others' rising and falling without intending either. The leader, the parent, the teacher whose presence causes blooming and wilting alike — and who clings to neither.
When you stop taking credit for the bloom or blame for the wilt. The sun sees neither.
When the same light is behind opposite outcomes. Causation without partiality.

Sādhanā

Today, take one outcome you caused (someone helped, someone disappointed) and practice the sun-stance: I was the light; I did not author the wilting or the blooming. Hold it without using it to dodge responsibility — only to drop ego-investment.

Arc

18.433 gives the sun-and-flowers; 18.434 gives the cloud's-hail-and-grace pair.

Ovi 18.434

Original (Marathi): कां वीजु वर्षोनि आभाळ । ठिकरिया आतो भूतळ । अथवा करूं शाड्वळ । प्रसन्नावृष्टी ॥४३४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां वीजु वर्षोनि आभाळ	or, the sky (ābhāḷa) raining lightning-hail (vīju)
ठिकरिया आतो भूतळ	shatters the ground (bhūtaḷa) into shards (ṭhikariyā)
अथवा करूं शाड्वळ	or makes (it) green (śāḍvaḷa)
प्रसन्नावृष्टी	by gracious rain (prasanna-vrṣṭi)

Literal translation

English: Or — the sky, raining lightning-hail, shatters the ground into shards; or, with gracious rain, makes it green.

मराठी (आधुनिक): किंवा आभाळ गारांचा वर्षाव करून भूमी फोडून टाकतं; किंवा प्रसन्न पावसाने ती हिरवीगार करतं — (दोन्ही त्याच आभाळाचं).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The same sky raining destructive hail or life-giving grace	The witness occasioning ruin or blessing, implicated in neither	The single force whose outflow can shatter or nourish, blind to which

Metaphor-family: cloud's-hail-and-grace (witness-causes-both).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.435 (the videha-dṛṣṭi conclusion).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — a second destruction-or-blessing pair grounding non-implication.

Modern application

When the same act of yours can devastate or bless depending on the ground it lands on. The sky doesn't choose; the soil decides.
When you release the fantasy of controlling whether your impact is hail or grace. Both pour from the same cloud.
When non-attachment covers both your destructive and your nourishing effects. Implicated in neither.

Sādhanā

Today, recall one time your same words shattered one person and nourished another. Sit with: the same rain; the ground differed. Notice how it loosens both pride and guilt.

Arc

18.434 gives the cloud's-hail-and-grace pair; 18.435 names the conclusion — the videha-dṛṣṭi, present even while embodied.

Ovi 18.435

Original (Marathi): तरी तया दोहींतें जैसें । नेणिजेचि कां आकाशें । तैसा देहींच जो असे । विदेहदृष्टी ॥४३५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तरी तया दोहींतें जैसें	so, those two, as
नेणिजेचि कां आकाशें	the sky (ākāśa) simply does not know
तैसा देहींच जो असे	thus, one who, even while in the body (deha)
विदेहदृष्टी	(has) bodiless-vision (videha-drṣṭi)

Literal translation

English: So — as the sky knows neither of those two — just so dwells, while yet in the body, the one of bodiless-vision.

मराठी (आधुनिक): जसं ती दोन्ही आकाश जाणतच नाही, तसा देहात असूनही जो विदेह-दृष्टीने राहतो — तो (असा असतो).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sky that knows neither the shattering nor the greening	The jīvanmukta's videha-dṛṣṭi — bodiless-vision while still embodied	Acting fully within the world while inwardly untouched by its events

Metaphor-family: sky/ākāśa (knows-neither). videha-dṛṣṭi = the realized one's vision untouched by the body, even as the body acts.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. videha-dṛṣṭi is a jñāna-term (bodiless-vision-while-embodied), not a yogic body-transcendence technique.

Cross-references

Internal: →18.436 (restated via the waking-from-dream image).
Tukaram parallel: Abhang 2937 (same-doerless-action-and-no-taint-image) — आम्ही या अतीत देहाहूनी ("we are transcendent, beyond this body"); the deha-atīta standpoint matching videha-dṛṣṭi.
Source citation: Bhagavad Gītā 18.17 (amplification) — the jīvanmukta acts with a body yet with a vision untouched by it.

Modern application

When you are fully functional in the world yet inwardly unshaken by its weather. Embodied, with bodiless-vision.
When "in it but not of it" stops being a slogan and becomes a felt standpoint. The sky in the storm.
When detachment doesn't mean withdrawal. He is देहींच — right here in the body — and still videha.

Sādhanā

Today, in one busy, charged moment, locate the inner sky that "does not know" the turbulence — present but untouched — for ten seconds. Mark: deha acting; dṛṣṭi videha.

Arc

18.435 names the videha-dṛṣṭi; 18.436 restates it via the master waking-from-dream image.

Ovi 18.436

Original (Marathi): तो देहादिकीं चेष्टीं । घडतां मोडतां हे सृष्टी । न देखे स्वप्न दृष्टी । चेइला जैसा ॥४३६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तो देहादिकीं चेष्टीं	he, by the body-etc.'s activities (ceṣṭā)
घडतां मोडतां हे सृष्टी	this world (srṣṭi) being made and unmade
न देखे स्वप्न दृष्टी	does not see (it), with a dream-seeing (svapna-drṣṭi)
चेइला जैसा	like one awake (ceila)

Literal translation

English: Even as, by the body's activities, this world is made and unmade, he does not see it — with a dream-seeing — like one awake.

मराठी (आधुनिक): देहादिकांच्या क्रियांनी ही सृष्टी घडत-मोडत असली, तरी तो ती स्वप्न-दृष्टीने पाहत नाही — जागं झालेल्यासारखा.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The awakened one who no longer sees the dream	The realized one not cognizing his own acting as his own doing	Watching your life's events unfold without being inside them as their dreamer

Metaphor-family: sleep-and-dream (closes the loop with 18.403-18.408).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.403 (the cluster's opening dream-image); →18.437 (the ordinary observer's error).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one does not cognize his acting as his own doing.

Modern application

When you watch your own life's making-and-unmaking as if awake from its dream. Present to the events, not lost inside them.
When "this is happening" replaces "I am dreaming this up." The waker's clarity.
When construction and collapse both lose their dream-grip. घडतां मोडतां — made and unmade — and you are not the dreamer of either.

Sādhanā

Today, narrate one stretch of your day in the third person, as if watching it awake: "the body did this, then that." Notice the small loosening of being its dreamer.

Arc

18.436 closes the waking-loop; 18.437 turns to the ordinary observer who sees only the body and infers a doer.

Ovi 18.437

Original (Marathi): येऱ्हवीं चामाचे डोळेवरी । जे देखती देहचिवरी । ते कीर तो व्यापारी । ऐसेंचि मानिती ॥४३७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
येऱ्हवीं चामाचे डोळेवरी	otherwise, by the eyes of flesh/skin (cāma)
जे देखती देहचिवरी	those who see only as far as the body (deha)
ते कीर तो व्यापारी	they, indeed, (think) he (is) a doer/transactor (vyāpārī)
ऐसेंचि मानिती	thus they suppose

Literal translation

English: Otherwise, those who see with the eyes of flesh, seeing only as far as the body, suppose him to be a doer/transactor.

मराठी (आधुनिक): एरवी, चर्मचक्षूंनी जे फक्त देहापर्यंतच पाहतात, ते त्याला कर्ता-व्यवहार करणाराच मानतात.

Metaphor-unfold

No extended image here; the "eyes of flesh" is a single phrase, with the unfolded mistaken-attribution images following at 18.438-18.440.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.438 (scarecrow); restated at 18.447 (deluded folk call him the doer).
Tukaram parallel: (the misattribution parallel, Tukaram 2937, is anchored at 18.447)
Source citation: Bhagavad Gītā 18.17 (amplification) — non-doership is invisible to ordinary perception, which infers a doer from the acting body.

Modern application

When others judge your agency purely by visible output. The eyes of flesh see the busy body and assume a busy doer.
When you're credited or blamed for "doing" what merely ran through you. The observer cannot see the inner non-doership.
When you stop needing observers to perceive your inner state correctly. They see देहचिवरी — only to the body — and that is all they can see.

Sādhanā

Today, notice one moment someone credits or blames "you" for an action. Silently: they see with the eyes of flesh, to the body only. Don't correct them; just register the gap between the seen act and the inner truth.

Arc

18.437 says ordinary eyes take him for a doer; 18.438 gives the scarecrow image.

Ovi 18.438

Original (Marathi): कां तृणाचा बाहुला । जो आगरामेरें ठेविला । तो साचचि राखता कोल्हा । मानिजे ना ? ॥४३८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां तृणाचा बाहुला	or, the straw-doll (trṇa-bāhulā)
जो आगरामेरें ठेविला	set at the field's edge (āgara-mera)
तो साचचि राखता कोल्हा	it — truly a guard against the jackal (kolhā)
मानिजे ना ?	is it not (so) supposed?

Literal translation

English: Or — the straw-doll set at the field's edge: is it not taken for a real watchman who drives off the jackal?

मराठी (आधुनिक): किंवा शेताच्या बांधावर ठेवलेला गवताचा बाहुला — तो खराखुरा राखणदार, कोल्ह्याला हाकलणारा, असं मानलं जातं ना?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The scarecrow credited with guarding, though it does nothing	The realized one credited with an agency he does not exercise	The figurehead believed to be "running things" while doing nothing

Metaphor-family: scarecrow (mistaken-attribution-of-agency).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.439 (madman) and 18.440 (sati).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one credited with an agency he does not exercise.

Modern application

When a presence is credited with effects it does not actively produce. The scarecrow "guards" by standing.
When mere being, not doing, is what works — yet gets read as doing. The doll drives off the jackal by being there.
When you "do" nothing and the function still happens. Credited with watching; performing no watching.

Sādhanā

Today, find one situation where your simply being present accomplishes something, with no action on your part. Mark: the scarecrow guards without guarding.

Arc

18.438 gives the scarecrow; 18.439 gives the madman indifferent to how outsiders measure him.

Ovi 18.439

Original (Marathi): पिसेंं नेसलें कां नागवें । हें लोकीं येऊनि जाणावें । ठाणोरियांचें मवावें । आणिकीं घाय ॥४३९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पिसें नेसलें कां नागवें	the madman (pisē) — clothed or naked
हें लोकीं येऊनि जाणावें	this is for outsiders, coming-and-going, to know
ठाणोरियांचें मवावें	the measuring (of his bearing/posture)
आणिकीं घाय	(and its) blows, (laid on) by others

Literal translation

English: Whether the madman is clothed or naked is for outsiders, coming and going, to judge; the measuring — and its blows — are laid on by others.

मराठी (आधुनिक): वेडा वस्त्र नेसला की नागडा, हे बाहेरून येणाऱ्या-जाणाऱ्या लोकांनी ठरवावं; त्याच्या ठेवणीचं मोजमाप आणि त्याचे घाव दुसरेच घालतात (वेड्याला त्याची पर्वा नाही).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The madman who takes no account of his own dress, while outsiders measure and judge it	The realized one indifferent to how the world reads his outward conduct	The person beyond caring how their behavior is scored — others do the scoring

Metaphor-family: madman (indifference-to-being-measured).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.440 (sati).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one indifferent to how the world measures his outward conduct.

Modern application

When you stop tracking how your conduct is being scored. The measuring belongs to others; you are the madman who doesn't keep the ledger.
When others' judgments land as "blows" you simply don't feel. आणिकीं घाय — the blows are laid on by others; the madman doesn't register them.
When freedom looks, from outside, like not-caring. The world measures; you have left the measuring behind.

Sādhanā

Today, take one thing you usually monitor about how you "come across," and for one hour deliberately stop scoring it. Let others measure if they will. Notice the freedom of putting down the ledger.

Arc

18.439 gives the madman; 18.440 gives the sati on the pyre who feels neither fire nor body nor the watching world.

Ovi 18.440

Original (Marathi): कां महासतीचे भोग । देखे कीर सकळ जग । परी ते आगी ना आंग । ना लोकु देखे ॥४४०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
कां महासतीचे भोग	or, the great sati's (mahā-satī) ordeal/experience (bhoga)
देखे कीर सकळ जग	indeed the whole world (sakaḷa jaga) sees (it)
परी ते आगी ना आंग	but she — neither the fire (āgī) nor her body (ānga)
ना लोकु देखे	nor the world (loku) — does (she) see

Literal translation

English: Or — the whole world sees the great sati's ordeal on the fire; but she sees neither the fire, nor her own body, nor the watching world.

मराठी (आधुनिक): किंवा महासतीचा अग्नि-भोग सगळं जग पाहतं; पण तिला ना आग दिसते, ना स्वतःचा देह, ना पाहणारे लोक.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sati seen by all on the fire, who herself sees neither fire nor body nor world	The realized one absorbed beyond all sense of the act others witness	The performer so utterly absorbed they have no experience of the stage, the crowd, or themselves

Metaphor-family: sati-on-the-pyre (absorbed-beyond-the-witnessed-act). The most intense image of the disjunction between witnessed act and the actor's non-experience.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.441 (the plain statement: he does not know the senses are active).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the disjunction between the witnessed act and the actor's non-experience grounds hatvāpi na hanti.

Modern application

When you are so absorbed that the experience everyone sees you having is not an experience you are having. The sati on the fire.
When the world watches an "ordeal" you are, inside, not undergoing. आगी ना आंग ना लोकु — neither fire nor body nor crowd.
When total absorption erases self, instrument, and audience at once. The complete disappearance into the act.

Sādhanā

Today, recall one moment of total absorption where, afterward, you realized you had no awareness of yourself, your effort, or onlookers. Mark it: that was the sati's fire — witnessed by others, unexperienced by me.

Arc

18.440 gives the sati; 18.441 states it plainly — risen into the Self, he does not know whether the senses are even active.

Ovi 18.441

Original (Marathi): तैसा स्वस्वरूपें उठिला । जो दृश्येंसी द्रष्टा आटला । तो नेणें काय राहटला । इंद्रियग्रामु ॥४४१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसा स्वस्वरूपें उठिला	thus, risen into his own Self-nature (sva-svarūpa)
जो दृश्येंसी द्रष्टा आटला	in whom the seer (draṣṭā) has melted away (āṭalā) with the seen (drśya)
तो नेणें काय राहटला	he does not know whether (it) is active
इंद्रियग्रामु	the troop of senses (indriya-grāma)

Literal translation

English: Thus, risen into his own Self-nature, in whom the seer has melted away along with the seen — he does not know whether the whole troop of senses is even active.

मराठी (आधुनिक): अशा रीतीने स्वस्वरूपात उठलेला, ज्याचा द्रष्टा दृश्यासह विरून गेला — त्याला इंद्रियांचा समूह चालू आहे की नाही हेच कळत नाही.

Metaphor-unfold

No extended metaphor — the plain statement that result of the seer-seen collapse (cf. 18.410).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Developed from 18.410 (seen-becomes-seer's-form); →18.442 (the wave-image opens the non-slaying argument).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the realized one so absorbed that his own sense-activity is not an object of awareness.

Modern application

When you are so absorbed you don't know if your senses are running. The hands type; you do not register typing.
When the seer-seen split dissolves and self-monitoring goes silent. द्रष्टा दृश्येंसी आटला.
When "am I even doing anything?" is answered by the act continuing perfectly without your tracking it. The indriya-grāma operates unwatched.

Sādhanā

Today, in one flow-state, notice afterward that you lost track of your own sensing. Mark it as the genuine taste of this ovi: the senses ran; I did not know they were running.

Arc

18.441 says the seer has melted with the seen; 18.442 begins the non-slaying argument with the great-wave-swallowing-the-small image.

Ovi 18.442

Original (Marathi): अगा थोरीं कल्लोळीं कल्लोळ साने । लोपतां तिरींचेनि जनें । एकीं एक गिळिलें हें मनें । मानिजे जऱ्ही ॥४४२॥ Voice: krishna-to-arjuna (the address अगा anchors second-person, Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
अगा थोरीं कल्लोळीं कल्लोळ साने	O — a small wave (kallola) in a great wave
लोपतां तिरींचेनि जनें	being lost — by the folk on the bank (tira)
एकीं एक गिळिलें हें मनें	"one swallowed the other" — this, with the mind (mana)
मानिजे जऱ्ही	is fancied, even if

Literal translation

English: O — when a small wave is lost into a great wave, the folk on the bank fancy with their mind that one swallowed the other — even so.

मराठी (आधुनिक): अरे, मोठ्या लाटेत लहान लाट लोपली, तर काठावरचे लोक मनाने 'एकाने एक गिळली' असं मानतात — तरीही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The bank-watchers fancying one wave swallowed another	The mistaken perception of one-destroying-another, where all is one water	Seeing "X killed Y" where really one substance briefly took two shapes

Metaphor-family: ocean-and-wave (opens the non-slaying argument).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.443 (the correction: one water grasps no second).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the bank-watchers' mistaken perception, corrected in 18.443.

Modern application

When "one destroyed the other" is the bank-watcher's illusion. Two waves, one water; the swallowing is a fancy of the onlookers.
When apparent conflict masks a single underlying substance. The rivalry, the takeover — one water taking two shapes.
When you catch your own mind narrating "A killed B" where there was only flux. The तिरींचेनि जनें — the folk on the bank — is you, watching.

Sādhanā

Today, take one "X defeated Y" story you've been telling and ask: is this two waves, or one water seen as two? Hold the wave-image over it once.

Arc

18.442 sets up the bank-watchers' illusion; 18.443 corrects it — for the full one there is no second to slay.

Ovi 18.443

Original (Marathi): तऱ्ही उदकाप्रति पाहीं । कोण ग्रसितसे काई । तैसें पूर्णा दुजें नाहीं । जें तो मारी ॥४४३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तऱ्ही उदकाप्रति पाहीं	yet, with respect to the water (udaka), look
कोण ग्रसितसे काई	who grasps/swallows whom, indeed?
तैसें पूर्णा दुजें नाहीं	so, for the full one (pūrṇa), there is no second (dvitīya)
जें तो मारी	that he slays

Literal translation

English: Yet, look at the water itself — who grasps whom? So, for the full one, there is no second that he slays.

मराठी (आधुनिक): पण पाण्याकडे नीट पाहा — कोण कोणाला गिळतं? तसंच, पूर्ण-स्वरूपाला दुसरं काही नाहीच, जे तो मारेल.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The water, in which no real grasping happens	The non-dual Self for whom there is no second to be slain — na hanti	Where all is one, "killing" has no separate object to act upon

Metaphor-family: ocean-and-wave (resolved into the non-slaying doctrine).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Rests on 18.410, 18.441 (the seer-seen collapse); repeated verbatim-formula at 18.449.
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.17 (direct-paraphrase) — पूर्णा दुजें नाहीं जें तो मारी renders na hanti.
Kaṭha Upaniṣad 1.2.19 (paraphrase) — hantā cen manyate hantum... nāyam hanti na hanyate (neither slays nor is slain) — the canonical Vedāntic source behind both BG-18.17 and this ovi's no-second-to-slay.
Bhagavad Gītā 2.19 (echo) — nāyam hanti na hanyate (the Self neither slays nor is slain), echoed here.

Modern application

When "harming another" reveals there is no wholly-separate other to harm. Not a license, but a dissolution of the separateness on which harm depends.
When the deepest non-violence is the seeing of no-second. Where the other is not radically apart, the very act of slaying loses its object.
When you sense the unity beneath an apparent victim-perpetrator split. One water; who grasps whom?

Sādhanā

Today, in one moment of anger toward someone, hold the question — not as denial of their reality, but as a check on your separateness-story: is there truly a wholly-separate second here? Let it soften the impulse to "do something to" them.

Arc

18.443 says there is no second to slay; 18.444 shows even the apparent slaying is all-one-substance — the gold-Chamunda.

Ovi 18.444

Original (Marathi): सुवर्णाचिया चंडिका । सुवर्णशूळेंचि देखा । सुवर्णाचिया महिखा । नाशु केला ॥४४४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
सुवर्णाचिया चंडिका	a Chamunda (Caṇḍikā) of gold (suvarṇa)
सुवर्णशूळेंचि देखा	with a golden spear (śūḷa) — see
सुवर्णाचिया महिखा	a buffalo-demon (mahiṣa) of gold
नाशु केला	(she) destroyed/slew (nāśa)

Literal translation

English: A golden Chamunda, with a golden spear — see — slew a golden buffalo-demon.

मराठी (आधुनिक): सोन्याच्या चंडिकेने सोन्याच्याच शूळाने सोन्याच्या महिषासुराचा नाश केला — पाहा.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Golden Chamunda, golden spear, golden buffalo — slayer, instrument, slain all one gold	The non-dual collapse of the slaying-triad: one substance acting on itself	A drama where killer, weapon, and victim are all the same single material

Metaphor-family: gold-and-ornaments (one-substance-beneath-the-forms).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.445 (the moral: apart from the names, all gold).
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.17 (amplification) — even the apparent slaying is a single substance.
Chāndogya Upaniṣad 6.1.5 (paraphrase) — vācārambhaṇam vikāro nāmadheyam... loham ityeva satyam (all modifications of gold are mere names; the gold alone is real) — the doctrine the gold-Chamunda image develops.

Modern application

When a whole conflict turns out to be one substance acting on itself. Slayer, weapon, slain — all gold.
When "destruction" within a unified field destroys nothing real. The gold remains; only the form changed.
When you see the same material beneath enemy and self. Gold facing gold.

Sādhanā

Today, take one antagonism (you vs. a rival, a faction vs. another) and try the gold-test: if this were all one substance, what would change about how I'm holding it? Hold the image of gold-fighting-gold once.

Arc

18.444 gives the gold-Chamunda slaying; 18.445 draws the moral — apart from the names, it was all gold.

Ovi 18.445

Original (Marathi): तो देवलवसिया कडा । व्यवहारु गमला फुडा । वांचूनि शूळ महिष चामुंडा । सुवर्णचि तें ॥४४५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तो देवलवसिया कडा	at the temple-court (devala) precinct
व्यवहारु गमला फुडा	the affair (vyavahāra) seemed quite real (phuḍā)
वांचूनि शूळ महिष चामुंडा	apart from (the names) spear, buffalo, Chamunda
सुवर्णचि तें	it was all just gold (suvarṇa)

Literal translation

English: At the temple-court the affair seemed quite real; but apart from the names "spear, buffalo, Chamunda," it was all just gold.

मराठी (आधुनिक): त्या देवळाच्या आवारात तो व्यवहार खराखुरा भासला; पण शूळ-महिष-चामुंडा या नावांखेरीज ते सगळं सोनंच होतं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The temple-court "affair" that seemed real, but was all gold beneath the names	The vyavahāra/paramārtha distinction — the slaying real only as name/transaction, not in substance	The "real" drama that, at the level of substance, was never anything but one material

Metaphor-family: gold-and-ornaments (vyavahāra/paramārtha).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.446 (the painted-fire image).
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.17 (amplification) — the slaying is real only as name-and-transaction, not in substance.
Chāndogya Upaniṣad 6.1.5 (paraphrase) — loham ityeva satyam (the gold alone is real; the modifications are name only).

Modern application

When the "transaction" was real at the level of names but not of substance. वांचूनि नाम — apart from the names.
When you distinguish the conventional reality of an event from its ultimate substance. The vyavahāra is real as vyavahāra; the gold is what's real.
When the drama's intensity doesn't change the underlying one-ness. Seemed फुडा — quite real — and was all gold.

Sādhanā

Today, name one event that felt absolutely real and consequential, then add, without dismissing it: real as transaction; beneath the names, one substance. Hold both truths at once for a moment.

Arc

18.445 draws the gold-moral; 18.446 gives the painted-fire that does not burn.

Ovi 18.446

Original (Marathi): पैं चित्रींचें जळ हुतांशु । तो दृष्टीचाचि आभासु । पटीं आगी वोलांशु । दोन्ही नाहीं ॥४४६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पैं चित्रींचें जळ हुतांशु	indeed, the water (jaḷa) and fire (hutāśa) in a painting (citra)
तो दृष्टीचाचि आभासु	are only an appearance (ābhāsa) to the eye (drṣṭi)
पटीं आगी वोलांशु	on the canvas (paṭa), the burning (āgī) and the wetness (volāmśu)
दोन्ही नाहीं	both are not (real)

Literal translation

English: Indeed, the water and fire in a painting are only an appearance to the eye; on the canvas, neither the burning nor the wetness is real.

मराठी (आधुनिक): चित्रातलं पाणी आणि अग्नी हे केवळ डोळ्यांचा आभास आहे; कॅनव्हासवर ना जळणं खरं, ना ओल — दोन्ही नाहीतच.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Painted fire and water — neither burns nor wets	The apparent slaying that produces no real effect, no real binding	The depicted event that, however vivid, causes nothing it depicts

Metaphor-family: painted-image (vivid-appearance-with-no-real-effect).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.447 (returns to the observers' error).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the apparent slaying produces no real burning and no real binding (na hanti na nibadhyate).

Modern application

When a vivid appearance produces none of the effects it depicts. Painted fire that does not burn.
When you stop reacting to the depiction as though it were the thing. The canvas-fire scorches no one.
When the realized one's "action" leaves no real mark. Both the burning and the wetness are नाहीं — not there.

Sādhanā

Today, notice one vivid mental image (a feared scenario, a remembered slight) and test it: is this painted fire? Does it actually burn anything right now? Let the painted-fire image cool it.

Arc

18.446 gives the painted-fire; 18.447 returns to the deluded folk who call the samskāra-moved one the doer.

Ovi 18.447

Original (Marathi): मुक्ताचें देह तैसें । हालत संस्कारवशें । तें देखोनि लोक पिसे । कर्ता म्हणती ॥४४७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
मुक्ताचें देह तैसें	the liberated one's (mukta) body — thus
हालत संस्कारवशें	moves by the force of samskāra (samskāra-vaśa)
तें देखोनि लोक पिसे	seeing it, the deluded/foolish folk (pisē loka)
कर्ता म्हणती	call (him) the doer (kartā)

Literal translation

English: The liberated one's body moves thus, by the force of samskāra; seeing it, the deluded folk call him the doer.

मराठी (आधुनिक): मुक्ताचा देह तसा संस्कारांच्या जोरावर हालत राहतो; ते पाहून वेडे लोक त्याला कर्ता म्हणतात.

Metaphor-unfold

No extended image; ties samskāra-driven action (18.431) to the eyes-of-flesh error (18.437).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Restates 18.437 (eyes-of-flesh take him for a doer); →18.448 (the limit-case).
Tukaram parallel: Abhang 2937 (same-doerless-action-and-no-taint-image) — सूत्रधारी जैसा हालवितो कळा । तैसा तो पुतळा नाचे छंदें ("as the puppeteer moves the strings, so the puppet dances"): action visible, doership misattributed.
Source citation: Bhagavad Gītā 18.17 (amplification) — the non-doership stays invisible to ordinary perception.

Modern application

When people insist "you did it" about an action that ran on conditioning. The deluded folk call the puppet the doer.
When the visible movement gets mistaken for authored action. हालत संस्कारवशें — moving by samskāra — read as kartā.
When you stop arguing with the misattribution. Let the folk call it as they see it; you know the puppet-string is elsewhere.

Sādhanā

Today, watch one of your own conditioned reactions fire, and silently name the truth before any observer does: the puppet moved by samskāra; "I" did not author this.

Arc

18.447 says the folk wrongly call him the doer; 18.448 presses to the limit — even a slaying of three worlds is not "his" doing.

Ovi 18.448

Original (Marathi): आणि तयां करणेया आंतु । घडो तिहीं लोकां घातु । परी तेणें केला हे मातु । बोलों नये ॥४४८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आणि तयां करणेया आंतु	and within those actions (karaṇeyā)
घडो तिहीं लोकां घातु	let a slaughter (ghāta) of the three worlds (trī-loka) come to pass
परी तेणें केला हे मातु	yet "he did this" — such talk (mātu)
बोलों नये	should not be spoken

Literal translation

English: And within those actions, let a slaughter of all three worlds come to pass — yet one should not say "he did this."

मराठी (आधुनिक): आणि त्या क्रियांमध्ये तिन्ही लोकांचा संहार घडला, तरीही 'त्याने हे केलं' असं म्हणू नये.

Metaphor-unfold

No extended metaphor — the most direct rendering of hatvāpi sa imāml lokān na hanti.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.449 (explained by the light-and-darkness image).
Tukaram parallel: (the pāpa-puṇya-is-not-ours parallel, Tukaram 2937, resonates here but is anchored at 18.428/18.435/18.447)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — the most direct rendering of hatvāpi sa imāml lokān na hanti: though the worlds be slain, he is not their slayer.

Modern application

When even an enormous consequence flowing through you is not "your" doing in the ego-sense. Three worlds slain — and still not authored by a doer.
When you neither claim nor deny the act, but refuse the "he did it" framing. बोलों नये — it should not be said.
When responsibility for outcomes is uncoupled from ego-doership. (Note: this is the liberated one's standpoint, not an excuse for the unawakened to disown harm.)

Sādhanā

Today, take one large outcome you're tempted to either claim or be crushed by, and hold the precise refusal: I will not say "I did this" in the ego's sense. Sit with the difference between accountability and ego-authorship.

Arc

18.448 says even a three-world slaying is not his doing; 18.449 explains by the light-and-darkness image.

Ovi 18.449

Original (Marathi): अगा अंधारुचि देखावा तेजें । मग तो फेडी हें बोलिजे ॥ तैसें ज्ञानिया नाहीं दुजें । जें तो मारी ॥४४९॥ Voice: krishna-to-arjuna (the address अगा anchors second-person, Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
अगा अंधारुचि देखावा तेजें	O — only if darkness (andhāra) were to be seen by the light (teja)
मग तो फेडी हें बोलिजे	then "it dispels (pheḍī) it" could be said
तैसें ज्ञानिया नाहीं दुजें	so, for the jnani (jñānī), there is no second (dvitīya)
जें तो मारी	that he slays

Literal translation

English: O — only if there were a darkness to be seen by the light could one say "it dispels it"; so, for the jnani, there is no second that he slays.

मराठी (आधुनिक): अरे, अंधार जर तेजाला दिसला असता, तरच 'तो तो फेडतो' असं म्हणता आलं असतं; तसंच ज्ञान्याला दुसरं काही नाहीच, जे तो मारेल.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Light and darkness never co-existing, so no darkness is there for light to "remove"	The jnani for whom there is no second to slay — na hanti	The illumination in whose presence the "thing to be removed" was never there to begin with

Metaphor-family: light-and-darkness (no-second-to-act-upon).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Repeats the formula of 18.443 (पूर्णा दुजें नाहीं जें तो मारी / ज्ञानिया नाहीं दुजें जें तो मारी); →18.450 (the second mark of BG-18.17).
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.17 (direct-paraphrase) — ज्ञानिया नाहीं दुजें जें तो मारी renders na hanti.
Bhagavad Gītā 2.19 (echo) — nāyam hanti na hanyate, echoed here: the realized one slays the worlds yet does not slay.

Modern application

When the "enemy to be removed" was never actually there in the light. Light and dark do not meet; there's no darkness for the light to slay.
When seeing-clearly dissolves the very thing you thought you'd have to destroy. No second to slay.
When the highest action is the one where no object of harm survives the seeing. ज्ञानिया नाहीं दुजें.

Sādhanā

Today, take one "problem I must eliminate" and look at it in full clarity for a minute, asking: in the light of actually seeing this, is there still a second thing here to destroy? Notice if the object thins.

Arc

18.449 grounds the non-slaying in light-and-darkness; 18.450 turns to BG-18.17's second mark — the buddhi untainted by sin-and-merit.

Ovi 18.450

Original (Marathi): म्हणौनि तयाचि बुद्धी । नेणे पापपुण्याची गंधी । गंगा मीनलिया नदी । विटाळु जैसा ॥४५०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि तयाचि बुद्धी	therefore his very intellect (buddhi)
नेणे पापपुण्याची गंधी	knows no scent (gandhī) of sin-and-merit (pāpa-puṇya)
गंगा मीनलिया नदी	the Ganga, when a river (nadī) has merged (into it)
विटाळु जैसा	(no) defilement (viṭāḷa), as

Literal translation

English: Therefore his very intellect knows no scent of sin-and-merit — as no defilement comes to the Ganga from a river that merges into it.

मराठी (आधुनिक): म्हणून त्याची बुद्धी पाप-पुण्याचा गंधही जाणत नाही — गंगेत एखादी नदी मिळाली तरी जसा गंगेला विटाळ होत नाही, तसं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The Ganga unsullied by a river merging into it	The buddhi untainted by the merit-and-demerit of action — buddhir na lipyate	The vast clean current that the inflow cannot defile

Metaphor-family: river-confluence (non-taint).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Cashes out 18.415 (alipta-butter); →18.451 (same-substance non-taint images).
Tukaram parallel: Abhang 2922 (same-karma-non-binding-claim) — संचित प्रारब्ध क्रियमाण । अवघा जाला नारायण; नाहीं आम्हांसी संबंधु । जरा मरण कांहीं बाधु ("all three karmas became Nārāyaṇa; no binding-connection remains — neither old-age nor death binds"): the same no-karmic-taint conclusion.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — नेणे पापपुण्याची गंधी renders buddhir yasya na lipyate.

Modern application

When you can act in a morally charged field without being stained by the merit-or-demerit scorekeeping. The Ganga takes the river without defilement.
When good-deed pride and bad-deed guilt both find no surface to cling to. पापपुण्याची गंधी — not even the scent.
When non-taint is about the quality of the buddhi, not the cleanliness of circumstances. The current stays pure as the inflow arrives.

Sādhanā

Today, after one action, notice the buddhi reaching for either "I did well (merit)" or "I did wrong (demerit)" and let it pass without clinging, once: the Ganga is not defiled by the river that joins it.

Arc

18.450 names the buddhi's non-taint; 18.451 supplies the same-substance images — fire meeting fire, a weapon piercing itself.

Ovi 18.451

Original (Marathi): आगीसी आगी झगटलिया । काय पोळे धनंजया ॥ कीं शस्त्र रुपे आपणया । आपणचि ॥४५१॥ Voice: krishna-to-arjuna (the vocative धनंजया anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
आगीसी आगी झगटलिया	when fire (āgī) clashes/meets with fire
काय पोळे धनंजया	does it scorch (poḷē), O Dhanañjaya?
कीं शस्त्र रुपे आपणया	or does a weapon (śastra) pierce (rupe) its own self
आपणचि	(its) very self?

Literal translation

English: When fire meets fire, does it scorch, O Dhanañjaya? Or does a weapon pierce its own self?

मराठी (आधुनिक): आगीला आग भिडली, तर ती पोळते का, हे धनंजया? किंवा शस्त्र स्वतःच स्वतःला भोसकतं का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Fire meeting fire (no scorching) / a weapon piercing itself (impossible)	The agent whose action is his own Self acting — cannot be tainted or harmed by it	What is made of you cannot wound you; like cannot injure like

Metaphor-family: fire-and-wood (same-substance-non-taint); recurs from 18.411.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Parallel-image to 18.411 (fire-and-fuel burnt-burner collapse); →18.452 (the conclusion).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the agent whose action is his own Self acting cannot be tainted by it (buddhir na lipyate).

Modern application

When the action is so much "you" that it cannot wound you. Fire meeting fire does not scorch.
When self cannot harm self. The weapon does not pierce itself; like does not injure like.
When you stop fearing taint from action that is your own nature unfolding. Same-substance: no injury possible.

Sādhanā

Today, identify one action that is a pure expression of your own nature (not borrowed, not performed). Notice that it leaves no residue of strain or self-division. Mark: fire met fire; nothing scorched.

Arc

18.451 gives the same-substance non-taint images; 18.452 states the conclusion — what could smear his buddhi?

Ovi 18.452

Original (Marathi): तैसें आपणपयापरतें । जो नेणें क्रियाजातातें । तेथ काय लिंपवी बुद्धीतें । तयाचिये ॥४५२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें आपणपयापरतें	thus, apart from his own self (āpaṇapayā-partē)
जो नेणें क्रियाजातातें	who knows no brood-of-actions (kriyā-jāta)
तेथ काय लिंपवी बुद्धीतें	there, what would smear (limpavī) the intellect (buddhi)
तयाचिये	his?

Literal translation

English: Thus, for one who, apart from his own self, knows no brood-of-actions — what there could smear his intellect?

मराठी (आधुनिक): अशा रीतीने स्वतःहून वेगळं असं क्रिया-समूह जो जाणतच नाही, त्याची बुद्धी तिथे काय लिंप करणार?

Metaphor-unfold

No extended metaphor — the conclusion of the non-taint argument.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.453 (the culminating doctrinal statement).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — काय लिंपवी बुद्धीतें renders buddhir yasya na lipyate: no taint where no action stands apart from the Self.

Modern application

When no action stands "apart from you" to leave a stain. The taint needs a separate deed; there is none.
When the intellect has nothing external to be smeared by. क्रियाजात — the brood of actions — is not a second thing.
When purity is the absence of an other, not the scrubbing of a surface. Nothing apart, nothing to smear.

Sādhanā

Today, after one action that usually leaves a residue of self-judgment, ask: is this deed really standing apart from me as a stain-able second? Notice the buddhi's nothing-to-cling-to.

Arc

18.452 concludes the non-taint; 18.453 delivers the cluster's culminating statement — act, doer, action all become the Self, so no bondage of karma.

Ovi 18.453

Original (Marathi): म्हणौनि कार्य कर्ता क्रिया । हें स्वरूपचि जाहलें जया । नाहीं शरीरादिकीं तया । कर्मी बंधु ॥४५३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि कार्य कर्ता क्रिया	therefore act (kārya), doer (kartā), action (kriyā)
हें स्वरूपचि जाहलें जया	these have become his very Self-nature (svarūpa)
नाहीं शरीरादिकीं तया	there is not, in body-etc. (śarīrādi), for him
कर्मी बंधु	any bondage (bandhu) of karma

Literal translation

English: Therefore, for one in whom act, doer, and action have all become his own Self-nature — there is no bondage of karma in body or the rest.

मराठी (आधुनिक): म्हणून ज्याला कार्य, कर्ता आणि क्रिया हे तिन्ही स्वरूपच होऊन गेलं, त्याला देहादिकांत कर्माचं बंधन नाहीच.

Metaphor-unfold

No extended metaphor — the cluster's culminating doctrinal statement of BG-18.17.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Answers the residue-problem of 18.422; restated at 18.459 (no prison-house of karma).
Tukaram parallel: Abhang 2922 (same-karma-non-binding-claim) — नाहीं आम्हांसी संबंधु । जरा मरण कांहीं बाधु ("no binding-connection for us — neither old-age nor death binds"), because संचित प्रारब्ध क्रियमाण अवघा जाला नारायण: the same na-nibadhyate conclusion.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — नाहीं... कर्मी बंधु renders na nibadhyate: the collapse of act-doer-action into the Self is the ground of non-bondage.

Modern application

When act, doer, and deed are no longer three, the karmic knot has nothing to tie. No bondage in body-etc.
When work stops binding because there's no separate "worker" to be bound. कार्य कर्ता क्रिया स्वरूपचि जाहलें.
When liberation-in-action is concrete, not mystical. The freed one acts and accrues no bondage — this ovi is the whole verse in one line.

Sādhanā

Today, in one action done with full presence, sense the three — the doing, the doer, the deed — momentarily not separating out. Mark: here the knot had nothing to tie.

Arc

18.453 states the realized one's freedom from karma-bondage; 18.454 turns to the contrast — the bound jiva who builds the worlds of karma.

Ovi 18.454

Original (Marathi): जे कर्ता जीव विंदाणीं । काढूनि पांचही खाणी । घडित आहे करणीं । आउतीं दाहें ॥४५४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जे कर्ता जीव विंदाणीं	the doer-jiva (kartā jīva), the cunning craftsman (vimdāṇī)
काढूनि पांचही खाणी	drawing out (kāḍhūni) the five mines/elements (pāñca khāṇī)
घडित आहे करणीं	is fashioning (ghaḍita), with the instruments (karaṇī)
आउतीं दाहें	(with) the ten tools (āutī = ten organs)

Literal translation

English: The doer-jiva, the cunning craftsman, drawing out the five mines/elements, is fashioning with the ten instruments.

मराठी (आधुनिक): हा जो कर्ता-जीव, कुशल कारागीर, पाच भूत-खाणी काढून, दहा करणं-हत्यारांनी घडवत राहतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The jiva-craftsman drawing five elements, fashioning with ten organ-tools	The bound doer who actually builds the worlds of karma — the foil to the realized non-doer	The compulsive maker who forges his own binding world with the body's instruments

Metaphor-family: craftsman/architect (the bound doer).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.455 (the craftsman completes the karma-dwellings).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the contrast-figure of the bound doer who builds the karma-worlds.

Modern application

When you watch the ego as a busy craftsman forging its own bondage. Drawing the elements, fashioning with ten tools.
When "making" is compulsive rather than free. The vimdāṇī jiva cannot stop building karma-worlds.
When you recognize the bound builder in yourself — the one who must always be constructing. The foil to the freed non-doer.

Sādhanā

Today, catch the inner craftsman mid-build — the compulsion to be always making, fixing, constructing — and ask: is this free making, or the bound jiva forging its own world?

Arc

18.454 portrays the jiva-craftsman drawing the elements; 18.455 completes the figure — raising the dwellings of karma without pause.

Ovi 18.455

Original (Marathi): तेथ न्यावो आणि अन्यावो । हा द्विविधु साधूनि आवो । उभविता न लवी खेंवो । कर्मभुवनें ॥४५५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तेथ न्यावो आणि अन्यावो	there, right (nyāya) and wrong (anyāya)
हा द्विविधु साधूनि आवो	this twofold (dvi-vidha), making it his craft
उभविता न लवी खेंवो	raising up, he loses not a wink (khēmva = moment)
कर्मभुवनें	the dwellings of karma (karma-bhuvana)

Literal translation

English: There, distinguishing the twofold — right and wrong — as his craft, he raises up the dwellings of karma without losing a wink.

मराठी (आधुनिक): तिथे न्याय आणि अन्याय हे दोन्ही आपली कला म्हणून साधत, तो क्षणभरही न थांबता कर्म-भुवनं उभारत राहतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The craftsman ceaselessly raising the houses of karma, sorting right from wrong	The bound doer constructing karmic consequence by his very moral scorekeeping	The restless conscience forever building structures of merit and blame

Metaphor-family: craftsman/architect (raising-the-karma-dwellings).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.456 (the objection the bound-doer figure raises).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the bound doer ceaselessly builds the houses of karmic consequence — the foil to BG-18.17's freed non-doer.

Modern application

When your moral scorekeeping itself builds the bondage. न्याय आणि अन्याय — sorting right from wrong — becomes the very craft that raises karma-dwellings.
When restlessness ("not a wink") is the bound doer's signature. No pause; always constructing.
When even being "good" can be a way of building karma-houses. The merit-builder is still a builder.

Sādhanā

Today, notice the inner judge sorting events into right/wrong without pause, and let it rest for two minutes. Mark: here is the karma-builder, putting down his tools.

Arc

18.455 completes the bound-doer figure; 18.456 raises the objection — surely the realized one at least lays a hand to the undertaking?

Ovi 18.456

Original (Marathi): या थोराडा कीर कामा । विरजा नोहे आत्मा । परी म्हणसी हन उपक्रमा । हातु लावी ॥४५६॥ Voice: krishna-to-arjuna (the second-person म्हणसी "you say" anchors Kṛṣṇa-to-Arjuna)

Word-by-word gloss

Marathi	Meaning
या थोराडा कीर कामा	for these great works (thoraḍā kāma)
विरजा नोहे आत्मा	the Self (ātmā) is not (the doer); it is unstained (viraja)
परी म्हणसी हन उपक्रमा	but you say — surely the undertaking (upakrama)
हातु लावी	he lays a hand to

Literal translation

English: For these great works the Self is not (the doer) — it is unstained; but you may say, "surely he lays a hand to the undertaking."

मराठी (आधुनिक): या मोठ्या कामांचा आत्मा कर्ता नाही, तो निर्लेप आहे; पण तू म्हणशील — 'निदान कामाला सुरुवात तरी तो करतो ना?'

Metaphor-unfold

No extended metaphor — stages the dialectical objection.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.457 (the answer: he is the witness).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — stages the objection that the realized one must at least initiate action.

Modern application

When you concede non-doership but smuggle it back in as "but surely I at least start things." The objection म्हणसी — "you say."
When initiating feels like the last refuge of the doer. Even if I don't do, surely I begin?
When the dialectic honestly faces its own counter-argument. Jñāneśvar voices the objection rather than dodging it.

Sādhanā

Today, catch the subtle claim "well, at least I initiated this." Hold it up: is even the initiating impulse mine, or did it arise on its own? Don't resolve it yet; just feel the objection.

Arc

18.456 raises the objection; 18.457 answers — he is the witness; does he issue the command himself?

Ovi 18.457

Original (Marathi): तो साक्षी चिद्रूपु । कर्मप्रवृत्तीचा संकल्पु । उठी तो कां निरोपु । आपणचि दे ? ॥४५७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तो साक्षी चिद्रूपु	he is the witness (sākṣī), of the nature of consciousness (cid-rūpa)
कर्मप्रवृत्तीचा संकल्पु	the impulse-to-engage-in-action (karma-pravrtti-sankalpa)
उठी तो कां निरोपु	arises — does he then the command (niropa)
आपणचि दे ?	give of himself?

Literal translation

English: He is the witness, of the nature of consciousness; the impulse to engage in action arises — does he then issue the command himself?

मराठी (आधुनिक): तो साक्षी, चिद्रूप आहे; कर्मप्रवृत्तीचा संकल्प उठतो — मग तो स्वतःहून हुकूम देतो का?

Metaphor-unfold

No extended metaphor — a rhetorical question implying "no."

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.458 (confirmation: no effort touches him).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the witness does not author the initiating impulse, which arises on its own from samskāra.

Modern application

When you watch the impulse-to-act arise rather than being issued by you. The sankalpa rises; the witness gives no command.
When even initiation is seen as something that happens, not something "you" decree. चिद्रूप साक्षी — witness-consciousness, not commander.
When the last hiding-place of the doer (initiation) is dissolved. The impulse arises by itself.

Sādhanā

Today, watch one impulse-to-act arise (to check the phone, to speak, to get up) and observe whether "you" commanded it or it simply rose. Mark: the sankalpa arose; the witness issued no command.

Arc

18.457 says the witness does not issue the command; 18.458 confirms — there is no effort in him, since the apparatus itself does the work.

Ovi 18.458

Original (Marathi): तरी कर्मप्रवृत्तीहीलागीं । तया आयासु नाहीं आंगीं । जे प्रवृत्तीचेही उळिगीं । लोकुचि आथी ॥४५८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तरी कर्मप्रवृत्तीहीलागीं	so, even for the engagement-in-action (karma-pravrtti)
तया आयासु नाहीं आंगीं	there is no effort (āyāsa) in his body (ānga)
जे प्रवृत्तीचेही उळिगीं	for, even in the toil/service (uḷigī) of engagement
लोकुचि आथी	it is the "world" (loka — the not-Self apparatus) that is at work

Literal translation

English: So, for the very engagement-in-action there is no effort in his body, since even in the toil of engagement it is the "world" — the not-Self apparatus — that is at work.

मराठी (आधुनिक): म्हणून कर्मप्रवृत्तीसाठीही त्याच्या अंगी काही श्रम नाही; कारण प्रवृत्तीच्या कामातही 'लोक' — म्हणजे अनात्म-यंत्रच — राबत असतं.

Metaphor-unfold

No extended metaphor — confirms the non-doership.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: →18.459 (the final conclusion: no prison-house of karma).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — no strain of doership touches the Self even amid full activity (na nibadhyate).

Modern application

When full activity carries zero "effort of the doer." The body toils; the witness expends no āyāsa.
When you locate the working in the apparatus, not the self. लोकुचि आथी — it is the "world" at work.
When effortlessness coexists with intense engagement. No effort in him, even in the toil.

Sādhanā

Today, during one genuinely busy stretch, look for the place in you that is not expending effort — the witness — even as the body works hard. Rest there for thirty seconds. Mark: the apparatus toils; I supply no strain.

Arc

18.458 says no effort of doership touches him; 18.459 draws the final conclusion — no prison-house of karma at all.

Ovi 18.459

Original (Marathi): म्हणौनि आत्मयाचें केवळ । जो रूपचि जाहला निखिळ । तया नाहीं बंदिशाळ । कर्माचि हे ॥४५९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि आत्मयाचें केवळ	therefore, of the Self alone (ātmā kevala)
जो रूपचि जाहला निखिळ	who has become the sheer entire form (rūpa nikhila)
तया नाहीं बंदिशाळ	for him there is no prison-house (bandiśāḷa)
कर्माचि हे	of karma, this

Literal translation

English: Therefore, for one who has become the sheer entire form of the Self alone — there is no prison-house of karma.

मराठी (आधुनिक): म्हणून जो केवळ आत्म्याचंच संपूर्ण रूप होऊन गेला, त्याला कर्माचा हा बंदिवास नाहीच.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
No prison-house (bandiśāḷa) of karma	The realized one not imprisoned by karma — na nibadhyate	The one for whom the cell of consequence has no walls

Metaphor-family: bondage-as-prison (closing the doctrinal argument).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Restates 18.453 (no bondage of karma); →18.460 (the avidyā-canvas close).
Tukaram parallel: Abhang 2922 (same-karma-non-binding-claim) — नाहीं आम्हांसी संबंधु । जरा मरण कांहीं बाधु ("no binding-connection for us — neither old-age nor death binds"): the same na-nibadhyate, stated as freedom from karmic binding.
Source citation: Bhagavad Gītā 18.17 (direct-paraphrase) — नाहीं बंदिशाळ कर्माचि renders na nibadhyate via the bondage-as-prison image.

Modern application

When the cell of consequence has no walls for you. बंदिशाळ नाहीं — no prison-house.
When freedom is not escape from karma but the dissolution of the one it could imprison. Become the Self alone; the prison finds no inmate.
When action no longer accrues a sentence. The whole non-binding-action argument lands here.

Sādhanā

Today, take one fear of "what this action will cost me down the line" and hold the freed-one's standpoint for a moment: for the one who is wholly the Self, there is no prison-house here. Notice the loosening of the consequence-dread.

Arc

18.459 closes the doctrine for the realized one; 18.460 closes the whole cluster by locating the entire doership-apparatus on the canvas of ignorance.

Ovi 18.460

Original (Marathi): परी अज्ञानाच्या पटीं । अन्यथा ज्ञानाचें चित्र उठी । तेथ चितारणी हे त्रिपुटी । प्रसिद्ध जे कां ॥४६०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परी अज्ञानाच्या पटीं	but on the canvas (paṭa) of ignorance (ajñāna)
अन्यथा ज्ञानाचें चित्र उठी	the distorted (anyathā) picture (citra) of false-knowing arises
तेथ चितारणी हे त्रिपुटी	there, the painting-instrument (citāraṇī) is the triputi
प्रसिद्ध जे कां	the well-known (triad: knower-knowing-known)

Literal translation

English: But on the canvas of ignorance the distorted picture of false-knowing arises, and there the painting-instrument is the well-known triputi (knower-knowing-known).

मराठी (आधुनिक): पण अज्ञानाच्या पटावर मिथ्या-ज्ञानाचं विपरीत चित्र उठतं, आणि तिथे चित्र काढणारी ती प्रसिद्ध त्रिपुटी (ज्ञाता-ज्ञान-ज्ञेय) असते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The distorted picture painted on the canvas of ignorance	The whole doer-action-bondage apparatus existing only in avidyā	The entire "I-did-this-to-that" story, drawn on a ground that vanishes when you wake
The triputi as the painting-instrument	The knower-knowing-known (doer-doing-deed) triad that paints the false picture	The subject-verb-object grammar of ego, which constructs the very world it then suffers

Metaphor-family: painting-on-the-canvas-of-ignorance (closing image; ring-completes 18.403's dream-of-avidyā).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The triputi (knower-knowing-known) is jñāna-epistemology, not a cakra-triad.

Cross-references

Internal: Ring-composition with 18.403 (the cluster opened in the sleep of avidyā; it closes on the canvas of ajñāna); foreshadows BG-18.18's triputi-analysis.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.17 (amplification) — the doer-action-bondage apparatus is located in avidyā: the triputi that BG-18.17's realized one has erased.

Modern application

When you see that the whole "I did X to Y" story is painted on a ground that isn't ultimately there. The canvas of ignorance.
When the subject-verb-object structure of ego is recognized as the very brush that paints your bondage. The triputi as painting-instrument.
When erasing the canvas — not editing the picture — is the real freedom. The realized one does not improve the painting; he has dissolved the canvas.

Sādhanā

Today, take one charged "I did this to them / they did this to me" story and notice its triputi structure — knower, knowing, known. Ask once: what happens to this picture if the canvas of separateness it's painted on isn't real? Sit with the question.

Arc

18.460 closes the cluster by locating the whole doership-apparatus on the canvas of ignorance — ring-completing 18.403's dreamer-in-the-sleep-of-avidyā — and hands BG-18.18 the triputi (knower-knowing-known) for its threefold analysis of action.

Cluster summary

Core teaching: BG-18.17 names the liberated agent by two marks — no ego-doership-disposition (na ahankṛto bhāvaḥ) and an intellect untainted by sin-and-merit (buddhir na lipyate) — and draws the Gītā's most radical karma-claim: though he slay these worlds, he slays not and is not bound (hatvāpi... na hanti na nibadhyate). Jñāneśvar's fifty-eight ovis decode this not as a license-to-kill but as a portrait of the jīvanmukta. The ego, woken from the beginningless dream of avidyā by the mahāvākya, dissolves (18.403–18.418); the Self is found already everywhere, with no second to act upon (18.419–18.421); yet while the body lasts, action continues — driven not by a doer but by prārabdha-samskāra, like a potter's wheel still spinning after the potter has stepped away (18.422–18.436); the world's eyes mistake the moving body for a doer (scarecrow, madman, sati-on-the-pyre — 18.437–18.441); but there is no second to slay (one water grasps no second; all is one gold; painted fire does not burn — 18.442–18.449), and the buddhi takes no taint (Ganga unsullied by the joining river; fire un-scorched by fire — 18.450–18.452); so for one in whom act, doer, and action have become the Self, there is no prison-house of karma (18.453–18.459) — because the whole doer-doing-deed triputi is only a figure painted on the canvas of ignorance, which the realized one has erased (18.460).

Chapter arc position: BG-18.17 sits in the mokṣa-sannyāsa chapter's analysis of action (BG-18.13–17). Having named the five factors of every act and condemned the un-purified intellect that sees the Self alone as doer (BG-18.16), the verse names the contrary realized agent whose egoless, untainted action does not bind. It is the chapter's internal fulfilment of BG 2.19 (the Self neither slays nor is slain) and of Kaṭha 1.2.19, now turned to the freed-doer's karma.

Connects to BG-18.18: jñānam jñeyam parijñātā tri-vidhā karma-codanā — karaṇam karma karteti tri-vidhaḥ karma-sangrahaḥ — the threefold anatomy of action: the three impellers (knowledge, knowable, knower) and the three constituents (instrument, action, doer). It picks up precisely the triputi (knower-knowing-known) that 18.460 has just located on the canvas of ignorance, and begins the guṇa-classification of knowledge, action, and doer that fills the rest of the chapter.

Cluster 0609 — BG-18.17 — *yasya nāhankṛto bhāvo buddhir yasya na lipyate — hatvāpi sa imāml lokān na hanti na nibadhyate*

Sanskrit

Translation

Function

Jñāneśvar's 58-ovi treatment (18.403–18.460)

Ovi 18.403

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.404

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.405

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.406

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.407

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.408

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.409

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.410

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.411

Word-by-word gloss

Literal translation

Cluster 0609 — BG-18.17 — yasya nāhankṛto bhāvo buddhir yasya na lipyate — hatvāpi sa imāml lokān na hanti na nibadhyate