Cluster 0641 — BG-18.49 — asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ — naiṣkarmya-siddhim paramām samnyāsenādhigacchati

BG-18.49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥४९॥

"He whose intellect is unattached everywhere, whose self is conquered, from whom craving has departed — by renunciation he attains the supreme perfection of actionlessness (naiṣkarmya-siddhi)."

BG-18.49 is the verse where the Gītā paints the finished portrait of the renouncer and names his prize. Three inner qualifiers converge — an intellect that nowhere clings (asakta-buddhi sarvatra), a conquered self (jitātmā), a craving that has simply gone (vigata-spṛha) — and the fruit is the supreme naiṣkarmya-siddhi, won "by renunciation." The trap the verse must avoid is the one BG-3.4 already named: naiṣkarmya is not won by not-doing. Jñāneśvar's twenty-eight ovis are his most sustained answer. He unfolds the three qualifiers as a sequence of things falling away of themselves (wind that no net can catch, fruit that loosens from its stalk when ripe, possessions refused like a cup of poison, craving smothered like smoke when the fire is buried), pivots through the guru-grace that arrives when the night of seeking is spent (sun, ripened plantain, full moon), and then drives to the metaphysical floor: grace destroys root-ignorance, and with that ignorance the entire triputī — doer, action, deed — dies like the unborn fawn in a slain doe. That is samnyāsa, arising root-and-all (समूळ). And what remains — knowing gone with not-knowing, the mirror removed yet seeing persisting, the wave vanished into the sea — is निष्क्रिय चिन्मात्रचि, actionless pure consciousness. This, not inactivity, is naiṣkarmya: the supreme perfection beyond which nothing else comes to pass.

Ovi 18.956

Original (Marathi): तरी देहादिक हें संसारें । सर्वही मांडलेंसे जें गुंफिरें । तेथ नातुडे तो वागुरें । वारा जैसा ॥९५६॥ Voice: krishna-to-arjuna (expounding BG-18.49 in the chariot-frame; Arjuna-vocatives recur through the cluster)

Word-by-word gloss

Marathi	Meaning
तरी देहादिक हें संसारें	now this body-and-the-rest, by samsāra
सर्वही मांडलेंसे जें गुंफिरें	the whole tangle/web that has been spread out
तेथ नातुडे तो वागुरें	he is not caught there in the snare (vāgurā)
वारा जैसा	as the wind (is not)

Literal translation

English: Now, in this whole tangle that samsāra has spread out as the body and all the rest — he is not caught in that snare, as the wind is not.

मराठी (आधुनिक): संसारानं देह वगैरे रूपानं जे सगळं जाळं — गुंतागुंत — पसरलं आहे, त्या सापळ्यात तो अडकत नाही — जसा वारा जाळ्यात अडकत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The wind that no net (वागुरा) can snare	The asakta-buddhi — an intellect that nowhere adheres, so samsāra has nothing to grip	The person you cannot leverage because they want nothing from the situation — no hook to set
The "tangle/web" (गुंफिरें) of body-and-samsāra	The whole apparatus of embodied life as a trap that works only on what clings	The web of roles, dues, and identities that holds you exactly as tightly as you grasp it back

Metaphor-family: wind-uncaught (a Jñāneśvar image for the non-clinging self). The net catches only what has substance to be caught; the wind passes through. Non-attachment is rendered not as discipline but as a kind of being that the trap simply cannot act on.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The wind-and-net is asakta-buddhi imagery, not prāṇa-vāyu esotericism — वारा here is ordinary wind, the figure of un-trappability, with no suṣumnā/cakra frame active.

Cross-references

Internal: Opens the linear cluster-chain; the effortless-falling-away motif here is developed at 18.957 (ripe fruit) and 18.958 (poison).
Tukaram parallel: (the spontaneous-detachment parallel arrives at 18.957-958 where the image sharpens to ripening and poison)
Source citation: Bhagavad Gītā 18.49 — असक्तबुद्धिः सर्वत्र ("unattached-intellect everywhere"); the वारा-वागुरें wind-in-the-net image amplifies the laconic Sanskrit asakta into total un-trappability.

Modern application

When a manipulation simply fails to land on you because you don't want the thing being dangled. The salesperson, the guilt-tripper, the office-politics player all need a hook — a desire of yours to set the barb in. The moment you genuinely want nothing from the exchange, you are wind in their net.
When you notice that the "trap" of a situation is exactly as strong as your craving for what's inside it. The job that "owns" you, the status game you "can't" leave — the net is woven of your own clinging; loosen the grip and the web goes slack.
When obligation can no longer be used as a lever against you. Not because you're irresponsible, but because you've stopped clinging to how you're seen — there's nothing for the lever to push.

Sādhanā

Today, find one "net" you feel caught in (a thread, an obligation, a status worry). Ask the one question: what do I want from inside this that lets it hold me? Name that one wanting. You don't have to drop it — just see the hook.

Arc

18.956 renders asakta-buddhi as the wind no net can catch; 18.957 develops the same effortlessness as ripe fruit loosening from its stalk of itself.

Ovi 18.957

Original (Marathi): पैं परिपाकाचिये वेळे । फळ देठें ना देठु फळें । न धरे तैसें स्नेह खुळें । सर्वत्र होय ॥९५७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पैं परिपाकाचिये वेळे	indeed, at the time of ripening (paripāka)
फळ देठें ना देठु फळें	neither does the fruit (hold) the stalk, nor the stalk the fruit
न धरे तैसें स्नेह खुळें	does not hold — just so the clinging-affection (sneha), foolish/loose
सर्वत्र होय	becomes (so) everywhere

Literal translation

English: At the moment of ripening, the fruit no longer holds the stalk, nor the stalk the fruit; just so, clinging-affection falls loose — everywhere.

मराठी (आधुनिक): पिकण्याच्या वेळी फळ देठाला धरत नाही, देठही फळाला धरत नाही — अगदी तसंच स्नेह (आसक्ती) सगळीकडे आपोआप सुटून जातो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Ripe fruit and stalk releasing each other (फळ देठें ना धरे)	Detachment as maturation, not force — sneha falls away because the self has ripened, not because it was torn off	The friendship or craving you didn't end — it simply stopped having a hold, the way a phase outgrows itself
"Everywhere" (सर्वत्र)	The sarvatra of BG-18.49 — the loosening is total, not selective	The change that touches all your attachments at once, because it's the gripping-faculty itself that has let go, not one object

Metaphor-family: fruit-ripening (recurs at 18.968, the plantain-fruit grace-image). The releasing is mutual and natural — no one pries the fruit off; ripeness does it.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Linked to 18.956 (wind) as the second effortless-detachment image; the fruit-ripening family recurs at 18.968 (श्रीगुरु ripening the बुभुत्सु).
Tukaram parallels:
Abhang 2699 — परद्रव्य परनारी जालीं विषाचिये परी ("others' wealth and women have become like venom"). Tukaram argues detachment is spontaneous — there the attractions turn to venom on their own by virtue of the one-held-in-chitta (ēka dharilā chittīm — āmhī Rakhumāīñcā patī); here ripeness loosens fruit from stalk of itself. Both deny that the renouncer pushes attachment away.
Source citation: Bhagavad Gītā 18.49 — asakta-buddhi sarvatra, amplified into the ripening-frame: detachment as natural maturation rather than exertion.

Modern application

When something you tried for years to "quit" finally just loses its grip — and you realize you didn't quit it, it ripened off you. The habit, the resentment, the person: the willpower never worked; the falling-away came when the inner condition had matured.
When you stop forcing a detachment and start asking what has to ripen instead. The relationship you keep trying to white-knuckle your way out of — the verse reframes the task: not "tear it off" but "let the self ripen until it releases of itself."
When a desire that once defined you is suddenly just... uninteresting, and you can't even reconstruct why it gripped you. That is स्नेह falling loose सर्वत्र — the gripping faculty itself matured.

Sādhanā

Today, name one attachment that has already quietly loosened on its own over the past year — one you didn't have to fight. Sit for two minutes with how it left: not by force, by ripening. Let that be your evidence that 18.957 is true.

Arc

18.957 gives detachment as ripe-fruit spontaneity; 18.958 names the concrete objects it falls from — son, wealth, wife — and sharpens the image to a cup of poison refused.

Ovi 18.958

Original (Marathi): पुत्र वित्त कलत्र । हे जालियाही स्वतंत्र । माझें न म्हणे पात्र । विषाचें जैसें ॥९५८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
पुत्र वित्त कलत्र	son, wealth, wife
हे जालियाही स्वतंत्र	even though these have become (his) freely/independently (his own)
माझें न म्हणे	he does not say "mine"
पात्र विषाचें जैसें	as (one would not claim) a vessel of poison

Literal translation

English: Son, wealth, wife — though they have become fully his own, he does not call them "mine," as one would not claim a vessel of poison.

मराठी (आधुनिक): पुत्र, धन, पत्नी — हे पूर्णपणे स्वतःचे झाले असले तरी, विषाच्या भांड्याला जसं कोणी 'माझं' म्हणत नाही, तसं तो यांना 'माझं' म्हणत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A vessel of poison no one claims as "mine"	vigata-spṛha — possessions held without the "mine"-grip, because the grip itself is felt as toxic	The inheritance or asset you administer but refuse to let define or own you — you hold it the way you'd hold something you know would harm you to grasp
Son / wealth / wife "become his own" (जालियाही स्वतंत्र)	The point is not renouncing having but renouncing mine-making — they can be fully present and still not be "mine"	The detachment that doesn't require leaving — staying fully in the role while dropping the ownership-claim under it

Metaphor-family: poison (the same विष-image Tukaram uses for spontaneous detachment). The force is repulsion, not effort — you don't discipline yourself away from a poison-cup; it simply isn't something you reach to claim.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. पुत्र-वित्त-कलत्र is the classical Vedāntic attachment-triad, not a yogic-cakra reference.

Cross-references

Internal: Completes the asakta/vigata-spṛha image-trio with 18.956 (wind) and 18.957 (fruit); the "mine"-refusal sets up the samnyāsa-as-ignorance-removal later (the "mine" is rooted in the अबोध of 18.970-971).
Tukaram parallel:
Abhang 2699 — परद्रव्य परनारी जालीं विषाचिये परी ("others' wealth and women have become like venom"). The precise poison-twin of पात्र विषाचें जैसें: both render detachment as a taste of venom toward possessions/persons, requiring no willpower. In 2699 the attractions become venom by the one-held-in-chitta; here putra-vitta-kalatra are not-claimed as venom by the vigata-spṛha renouncer. Same image, same automatic-detachment claim.
Source citation: Bhagavad Gītā 18.49 — विगतस्पृहः ("departed-craving"); पुत्र-वित्त-कलत्र... माझें न म्हणे renders the spṛhā-departure as the refusal of the "mine"-claim even over what is fully one's own.

Modern application

When you hold something valuable — money, a family role, a reputation — without letting it become "mine" in the grasping sense. You steward it; you don't clutch it. The verse's radicalism: the things can be fully yours and still not own you.
When you notice that "this is mine" is the exact thought that makes a possession toxic. Not the son, not the wealth, not the spouse — the mine-making is the poison. The renouncer keeps the relationship and drops the venom.
When you treat a craving you can't act on as poison rather than as a loss you're nobly enduring. Not "I'm sacrificing this" (which still claims it) but "this would poison me to grasp" — the repulsion that needs no willpower.

Sādhanā

Today, pick one thing you reflexively call "mine" — your money, your title, your person. For one hour, mentally hold it without the word "mine": this is here; it is not me. Notice whether the grip loosens even slightly.

Arc

18.958 closes the attachment-objects with the poison-refusal; 18.959 turns from objects to faculty — "enough of sense-objects" — as the scalded intellect draws its steps back into the heart.

Ovi 18.959

Original (Marathi): हें असो विषयजाती । बुद्धि पोळली ऐसी माघौती । पाउलें घेऊनि एकांतीं । हृदयाच्या रिगे ॥९५९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
हें असो विषयजाती	let this be — (enough of) this whole class of sense-objects
बुद्धि पोळली ऐसी माघौती	the intellect, thus scalded, backward
पाउलें घेऊनि एकांतीं	taking back its steps, into solitude
हृदयाच्या रिगे	enters into the heart (hṛdaya)

Literal translation

English: Enough now of this whole class of sense-objects. The intellect, as if scalded, draws its steps back, and into solitude — into the heart — it enters.

मराठी (आधुनिक): हा विषयांचा सगळा विस्तार आता असू दे. भाजल्यासारखी बुद्धी आपली पावलं मागे घेऊन, एकांतात — हृदयात — शिरते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The scalded intellect drawing back its feet (बुद्धि पोळली माघौती पाउलें)	The buddhi recoiling from sense-objects it has found to burn, turning inward	The hand that has touched the hot stove enough times that it withdraws on its own — aversion become reflex
"Enters into the heart's solitude" (एकांतीं हृदयाच्या रिगे)	The inward turn toward the ātman seated in the hṛdaya	Going inward not as escape but as homecoming — the attention that finally stops reaching outward

Metaphor-family: none sustained beyond the scalded-feet figure (a single vivid image, not an unfolding system).

Nāth-yogic layer

Referent: हृदयाच्या रिगे — withdrawal into the hṛdaya (heart) as the seat of the Self. Confidence: low. Note: This is primarily the Vedāntic-bhakti inward-turning of the buddhi toward the ātman-in-the-heart (the hṛdaya-guhā topos). A Nāth reading of the heart as the anāhata locus is possible but not textually overt here — there is no cakra-name, no suṣumnā, no prāṇa-language — so the plain inward-recoil reading is primary and the esoteric one is flagged, not asserted.

Cross-references

Internal: The "enough of sense-objects" pivot turns the cluster from the three-qualifier portrait toward the conquered-self (jitātmā) and grace material; the heart-entry prefigures the inward fixing of 18.961.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — bridges toward जितात्मा; the scalded-intellect-withdrawing-into-the-heart renders the inward-recoil that precedes the conquered self (the image itself is wholly Marathi).

Modern application

When you've been burned by the same pursuit enough times that the recoil is now automatic. The validation-chasing, the doom-scrolling, the argument you always lose — at some point the buddhi itself draws its feet back. The verse honors that scalding as the start of turning inward.
When "enough of this" becomes a doorway rather than an exhaustion. हें असो — let it be, enough — is not defeat here; it's the intellect choosing solitude over the burn.
When you go inward not to hide but to come home. एकांतीं हृदयाच्या रिगे — into the heart's solitude — is the move from outward-reaching to inward-resting that no amount of more-stimulation could give.

Sādhanā

Today, catch one moment when a habitual outward-reach has just burned you (a refresh, a comparison, a craving acted on). Instead of reaching again, say once: enough — हें असो — and take thirty seconds of eyes-closed inward attention. One recoil, practiced on purpose.

Arc

18.959 draws the scalded intellect inward into the heart; 18.960 develops the obedience of that withdrawn faculty — it ventures out but will not break its master's command, like a maid who fears her lord.

Ovi 18.960

Original (Marathi): ऐसया अंतःकरण । बाह्य येतां तयाची आण । न मोडी समर्था भेण । दासी जैसी ॥९६०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
ऐसया अंतःकरण	such an inner-faculty (antaḥkaraṇa)
बाह्य येतां तयाची आण	even when coming outward, its command/oath
न मोडी समर्था भेण	does not break — out of fear of the capable (master)
दासी जैसी	as a maidservant (does)

Literal translation

English: Such an inner-faculty, even when it comes outward, does not break its command — out of fear of its capable master, like a maidservant.

मराठी (आधुनिक): अशी ती अंतःकरण-वृत्ती बाहेर आली, तरी आपल्या समर्थ धन्याच्या भीतीनं त्याची आज्ञा मोडत नाही — जशी दासी मोडत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The maidservant who, out of respect-fear of a capable master, never disobeys (दासी समर्था भेण)	The jitātmā — the conquered antaḥkaraṇa that may still engage the world but never breaks the Self's command	The disciplined faculty that can go out among objects and still answer only to its center — freedom-within-obedience

Metaphor-family: servant-and-master. Key nuance: the conquered self is not a killed faculty but a governed one — it still "comes outward," but on a leash of reverence.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. अंतःकरण here is the ordinary psychological inner-instrument, governed; no cakra/kuṇḍalinī frame.

Cross-references

Internal: Develops the inward-turned faculty of 18.959 into the jitātmā obedience; sets up the positive fixing-on-the-Self of 18.961.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — जितात्मा ("conquered-self"); the दासी-समर्था maid-and-master image renders the conquered self as obedient-rather-than-dead.

Modern application

When your attention can move through the world and still report to one center. The conquered self isn't the person who never engages — it's the one whose engagements never override the inner command. You can answer emails and not break the vow underneath.
When discipline finally feels like reverence, not repression. The maid obeys out of भेण — a respectful fear of a capable master. Mature self-mastery is less "white-knuckling" and more "I will not betray the thing I revere."
When you notice the difference between a suppressed mind and a governed one. 18.959's recoil could look like avoidance; 18.960 corrects it — the faculty comes outward freely and simply doesn't break the command. Governed, not caged.

Sādhanā

Today, name the one "master" your attention actually serves when it's at its best (your integrity, your practice, a person, the Self). Next time the mind "comes outward" toward a distraction, ask: does this break my command to that master? If yes, decline — once — out of reverence, not strain.

Arc

18.960 gives the obedience of the conquered faculty; 18.961 gives its positive act — gathering the chitta into the fist of unity and fixing it fast upon the Self.

Ovi 18.961

Original (Marathi): तैसें ऐक्याचिये मुठी । माजिवडें चित्त किरीटी । करूनि वेधी नेहटीं । आत्मयाच्या ॥९६१॥ Voice: krishna-to-arjuna (किरीटी "O Kirīṭī/crowned-Arjuna" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
तैसें ऐक्याचिये मुठी	so, into the fist (muṭhī) of unity (aikya)
माजिवडें चित्त किरीटी	the chitta within, O Kirīṭī (Arjuna)
करूनि वेधी नेहटीं	having (gathered it), fixes/bores it steadily
आत्मयाच्या	into the Self (ātman)

Literal translation

English: So, gathering the chitta inside the fist of unity, O Kirīṭī, he fixes it steadily — bores it in — into the Self.

मराठी (आधुनिक): तसं, हे किरीटी (अर्जुना), ऐक्याच्या मुठीत आतलं चित्त घेऊन, ते स्थिरपणे आत्म्यात रुतवतो — खिळवतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The chitta gathered into a closed "fist of unity" (ऐक्याचिये मुठी)	The scattered mind collected into one — the precondition of fixing it on the Self	Closing the hand around all the loose attention — the gather-before-aim move
"Fixing / boring it steadily into the Self" (वेधी नेहटीं आत्मयाच्या)	One-pointed dhāraṇā on the ātman — the active core of jitātmā	Driving the gathered attention into one point until it holds without slipping

Metaphor-family: none sustained (the fist-and-fixing is a vivid action-image, not a multi-stage system).

Nāth-yogic layer

Referent: वेधी नेहटीं आत्मयाच्या — the steady vedha (fixing/piercing) of the gathered chitta into the ātman. Confidence: low. Note: वेध (piercing/fixing) and the "fist of unity" carry a faint resonance with one-pointed laya/vedha vocabulary Jñāneśvar uses in adhyāya 6, but here the plain reading is Vedāntic mind-fixing on the Self (the jitātmā qualifier of BG-18.49) with no overt cakra/suṣumnā/kuṇḍalinī referent. Flagged low; the dhāraṇā-on-ātman reading is primary. The किरीटी vocative confirms the Krishna-to-Arjuna frame.

Cross-references

Internal:
18.960 → 18.961, developed-further — obedience becomes positive fixing.
18.961 ↔ 18.976, parallel-image — the effortful fixing of the mind on the Self here mirrors, in reverse, the effortless seeing-without-seer-ness at 18.976: the cluster's arc from doing to being.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — जितात्मा, amplified into the positive fist-of-unity / fix-into-the-Self act; किरीटी confirms the chariot-frame.

Modern application

When "focus" finally means gathering, not gritting. The verse names two moves: collect the scattered chitta into one fist, then fix it. Most failed concentration is trying to fix an ungathered mind — aiming before you've closed your hand around the attention.
When you drive one attention all the way in until it holds. वेधी नेहटीं — bore it in steadily — is not a gentle glance but a sustained pressure on one point until it stays. The difference between visiting the Self and fixing into it.
When unity precedes depth. ऐक्याचिये मुठी — the fist of unity — must close first. Fragmentation can't be deepened; only a gathered mind can be driven in.

Sādhanā

Today, do one 5-minute sit in two explicit phases: minutes 1–2, gather — pull every loose thread of attention into one closed fist (one breath, one word, one point). Minutes 3–5, fix — bore that single attention in and hold it, returning each time it slips. Name the two phases out loud before you start.

Arc

18.961 fixes the chitta on the Self; 18.962 gives the consequence — with the mind so fixed, craving for the seen and unseen is already extinguished, like smoke smothered when the fire is buried.

Ovi 18.962

Original (Marathi): तेव्हां दृष्टादृष्ट स्पृहे । निमणें जालेंचि आहे । आगीं दडपलिया धुयें । राहिजे जैसें ॥९६२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तेव्हां दृष्टादृष्ट स्पृहे	then the craving (spṛhā) for the seen and the unseen
निमणें जालेंचि आहे	has already become extinguished
आगीं दडपलिया धुयें	when the fire is pressed down/buried, the smoke
राहिजे जैसें	is stilled, as

Literal translation

English: Then the craving for the seen and the unseen is already extinguished — as the smoke is stilled when the fire beneath it is buried.

मराठी (आधुनिक): तेव्हा दृष्ट (इहलोकीच्या) आणि अदृष्ट (परलोकीच्या) भोगांची स्पृहा आपोआप विझून जाते — जशी आग दाबून टाकली की धूरही थांबतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Smoke stilled when the fire is buried (आगीं दडपलिया धुयें राहिजे)	Craving (the smoke) dies automatically when its source — the mind reaching outward — is buried in the Self	Stop feeding the source and the symptom stops; you don't fan away smoke, you smother the fire
"Seen and unseen" craving (दृष्टादृष्ट स्पृहे)	spṛhā for this-world enjoyments (dṛṣṭa) and next-world/heavenly ones (adṛṣṭa) — the full range of desire	Both the visible rewards (money, status) and the invisible ones (afterlife, legacy, "having mattered")

Metaphor-family: fire-and-smoke. The logic is source-and-symptom: address the fixed mind (the fire) and craving (the smoke) ceases of itself — no separate war on desire is needed.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The buried-fire is a logic-image for source-extinction, not agni/prāṇa esotericism.

Cross-references

Internal: Consequence of the fixed mind at 18.961; restated as plain doctrine at 18.963 (craving perishes आपैसीं).
Tukaram parallel: (the automatic-detachment parallel is carried by 18.957-958, 2699)
Source citation: Bhagavad Gītā 18.49 — विगतस्पृहः; दृष्टादृष्ट स्पृहे... निमणें names the spṛhā-extinction, and the buried-fire-and-smoke image makes it a by-product of the fixed mind rather than a separate conquest.

Modern application

When you stop fighting a craving directly and instead bury its fuel. You don't defeat the urge to check your phone by resisting each ping — you bury the fire (the restless reaching) and the smoke (the specific cravings) stills on its own.
When "seen and unseen" rewards both lose their pull at once. Not just the visible carrots but the invisible ones — being remembered, being right, heaven, legacy. When the source-reaching is smothered, the whole bandwidth of spṛhā goes quiet together.
When symptom-management finally gives way to source-treatment. Years of swatting at the smoke (managing individual desires) end the day you bury the fire (fix the mind). The verse is the case for going to the root.

Sādhanā

Today, take one recurring craving you usually fight head-on. Instead of resisting the next instance, spend two minutes asking: what restless reaching is the fire under this smoke? Name the fire once. Treating the source is the practice.

Arc

18.962 gives craving extinguished as smoke-with-buried-fire; 18.963 states it plainly — when the mind is restrained, craving perishes of itself, and the seeker reaches this very stage.

Ovi 18.963

Original (Marathi): म्हणौनि नियमिलिया मानसीं । स्पृहा नासौनि जाय आपैसीं । किंबहुना तो ऐसी । भूमिका पावे ॥९६३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि नियमिलिया मानसीं	therefore, when the mind (mānasa) is restrained
स्पृहा नासौनि जाय आपैसीं	craving perishes and departs of itself (āpaisīm)
किंबहुना तो ऐसी	in short, he (reaches) such a
भूमिका पावे	attains the stage/ground (bhūmikā)

Literal translation

English: Therefore, when the mind is restrained, craving perishes of its own accord; in short, he attains such a stage.

मराठी (आधुनिक): म्हणून, मन नियमित — आवरलं — की स्पृहा आपोआप नाश पावते; थोडक्यात, तो अशा भूमिकेला (अवस्थेला) पोहोचतो.

Metaphor-unfold

No extended metaphor in this ovi. It states the conclusion of the three-qualifier portrait directly; भूमिका ("stage/ground") is a technical term, not an unfolded image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Closes the three-qualifier portrait (asakta/jitātmā/vigata-spṛha) and names the attained भूमिका; 18.964 takes the next step into the epistemic turn.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — विगतस्पृहः summed up: स्पृहा नासौनि जाय आपैसीं ("craving perishes of itself"). आपैसीं (of-itself/spontaneously) is the load-bearing naiṣkarmya-marker — the spṛhā-departure is automatic, not exerted.

Modern application

When you discover that restraining the mind, not attacking the desire, is what dissolves the desire. नियमिलिया मानसीं — restrain the mind, and स्पृहा goes आपैसीं, on its own. The order matters: govern the mind first; the cravings then evaporate without a separate campaign.
When "of itself" (आपैसीं) becomes the signature of real progress. The cravings you had to force down are still alive underneath; the ones that went of themselves are gone. The verse tells you which kind of dissolution to trust.
When you realize you've quietly reached a different "ground" (भूमिका) than you used to stand on — the same temptations arrive and simply don't take root. Not a victory in a battle; a change of terrain.

Sādhanā

Today, do not fight any craving directly. Instead, three times, simply restrain the mind for sixty seconds (one settled breath-focus). Afterward, notice: did any small wanting quietly lose its charge of itself? Log the one that did.

Arc

18.963 names the attained stage; 18.964 takes the next step — at that stage all false-cognition sets like a sun, and the jīva rests in pure cognition alone.

Ovi 18.964

Original (Marathi): पैं अन्यथा बोधु आघवा । मावळोनि तया पांडवा । बोधमात्रींचि जीवा । ठावो होय ॥९६४॥ Voice: krishna-to-arjuna (पांडवा "O Pāṇḍava" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
पैं अन्यथा बोधु आघवा	indeed, all otherwise-cognition (anyathā-bodha = false knowing)
मावळोनि तया पांडवा	having set/waned, for him, O Pāṇḍava
बोधमात्रींचि जीवा	in pure-cognition alone, for the jīva
ठावो होय	there comes to be a place/resting

Literal translation

English: Indeed, all false-cognition having set, O Pāṇḍava, the jīva finds its place in pure cognition alone.

मराठी (आधुनिक): सगळं अन्यथा-ज्ञान (विपरीत बोध) मावळल्यावर, हे पांडवा, जीवाला केवळ शुद्ध बोधातच — जाणिवेतच — ठाव (विसावा) मिळतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
False-cognition "setting" like a sun (अन्यथा बोधु मावळोनि)	The waning of adhyāsa — mistaking the non-self for the self — leaving only bare awareness	The wrong story about who-you-are going down like a sun, and what's left isn't a better story but plain seeing

Metaphor-family: sun-and-setting (मावळणें), used here for the waning of error rather than the rising of grace (contrast the dawn-image of 18.967).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. अन्यथा बोध / बोधमात्र is Vedāntic epistemology (adhyāsa and its cessation), not yogic-cakra material.

Cross-references

Internal: Begins the move from samnyāsa-instrument toward naiṣkarmya-realization; the "pure cognition alone" prefigures the चिन्मात्रचि of 18.977.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — toward नैष्कर्म्यसिद्धि; अन्यथा बोधु... मावळोनि renders the setting of false-cognition (adhyāsa), wholly Jñāneśvar's framing of the approach to naiṣkarmya. पांडवा confirms Krishna-to-Arjuna.

Modern application

When the false story about yourself sets, and what remains is not a new story but bare awareness. अन्यथा बोध — the "I am this role / this wound / this body" mis-take — wanes like a sun, and बोधमात्र (cognition-alone) is the quiet that's left. Not a better self-concept; the end of needing one.
When clarity arrives as a subtraction. You don't add insight; the wrong knowing sets, and seeing is simply what remains. The jīva's "resting place" is what's there when the error goes down.
When you stop defending an identity and feel where you actually rest. ठावो होय — a resting-place comes to be — in awareness itself, once the anyathā-bodha is no longer being propped up.

Sādhanā

Today, name one "anyathā-bodha" you carry — one false fixed story about who you are ("I'm the responsible one," "I'm unlovable," "I'm my job"). For two minutes, let it "set": don't argue with it, just watch it go down, and rest in the plain awareness underneath. Notice that you remain when the story doesn't.

Arc

18.964 sets false-cognition like a sun; 18.965 addresses the karmic residue — the prārabdha already in motion exhausts itself by enjoyment while nothing new is undertaken.

Ovi 18.965

Original (Marathi): धरवणी वेंचें सरे । तैसें भोगें प्राचीन पुरे । नवें तंव नुपकरे । कांहीचि करूं ॥९६५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
धरवणी वेंचें सरे	the drawn-water (in a bucket), being spent, runs out
तैसें भोगें प्राचीन पुरे	just so, by enjoyment (bhoga), the ancient (prārabdha) is used up
नवें तंव नुपकरे	new (karma), meanwhile, is of no use / not taken up
कांहीचि करूं	(he does) nothing at all (newly)

Literal translation

English: As the water drawn up is spent and runs dry, so the ancient (prārabdha) karma is finished by enjoyment — while nothing new is undertaken at all.

मराठी (आधुनिक): बादलीतलं ओढलेलं पाणी संपून जातं, तसं भोगानं प्राचीन (प्रारब्ध) कर्म संपतं — आणि नवं कर्म तर तो काहीच करत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Drawn water spent and running dry (धरवणी वेंचें सरे)	prārabdha-karma exhausting by enjoyment (bhoga), with no fresh karma drawn	The pre-poured momentum running out — coasting to a stop because you've stopped pressing the accelerator
"Nothing new undertaken" (नवें... कांहीचि करूं)	The jīvanmukta acts out the residue but initiates no new binding karma	Finishing what's already in motion while starting nothing that creates new debt

Metaphor-family: vessel-emptying (the draw-bucket); a single self-contained image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. प्राचीन/नवें is the classical prārabdha/āgāmi karma doctrine, not yogic material.

Cross-references

Internal: The karmic wind-down that, with the error-setting of 18.964, brings the साम्यदशा equilibrium named at 18.966.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — toward naiṣkarmya; प्राचीन (prārabdha) exhausting by भोग while no नवें (new karma) accrues is the standard jīvanmukta karma-doctrine, the draw-bucket image Jñāneśvar's.

Modern application

When you let old commitments run out without taking on new ones. The momentum already in motion (the prārabdha) plays itself out — you honor it — but you stop drawing fresh water: no new entanglements started while the old ones drain.
When freedom looks like coasting to a clean stop rather than slamming the brakes. You don't violently end the existing obligations; you let them be spent (भोगें... पुरे) and simply initiate nothing that creates new debt.
When "doing nothing new" is a discipline, not laziness. नवें... कांहीचि करूं — undertaking nothing new — is the deliberate refusal to start fresh karmic chains while the old reel out.

Sādhanā

Today, list (in your head or on paper) the commitments currently "in motion" that you'll simply let finish — and consciously decline to start one new entangling thing today. One day of draining the old bucket without drawing a new one.

Arc

18.965 exhausts the old karma with no new accrual; 18.966 names the resulting equilibrium — when actions reach this evenness (साम्यदशा), the Śrīguru is met of his own accord.

Ovi 18.966

Original (Marathi): ऐसीं कर्में साम्यदशा । होय तेथ वीरेशा । मग श्रीगुरु आपैसा । भेटेचि गा ॥९६६॥ Voice: krishna-to-arjuna (वीरेशा "O lord-of-heroes/Arjuna" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
ऐसीं कर्में साम्यदशा	thus, for actions, a state-of-evenness (sāmya-daśā)
होय तेथ वीरेशा	comes to be — there, O lord-of-heroes
मग श्रीगुरु आपैसा	then the Śrīguru, of his own accord
भेटेचि गा	is indeed met

Literal translation

English: When actions thus reach a state of evenness, O lord-of-heroes, then the Śrīguru is met of his own accord.

मराठी (आधुनिक): अशा प्रकारे कर्मांची साम्यदशा (समतोल) येते, हे वीरेशा (अर्जुना); मग श्रीगुरु आपोआपच भेटतात.

Metaphor-unfold

No extended metaphor in this ovi. साम्यदशा is a doctrinal term; the guru-meeting is stated plainly (its images come in 18.967-969).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. श्रीगुरु here is the grace-bestowing guru of the Nāth-Vārkarī devotional frame, but no specific yogic-initiation (śaktipāta/cakra) technicalia is named — it is the doctrinal grace-meeting, so present:false is honest.

Cross-references

Internal: The hinge of the cluster — turns from the seeker's self-purification (18.956-965) to guru-grace (18.967-969) and its ignorance-destroying effect (18.970-972).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — the guru-grace-meets-the-ready-seeker doctrine is Jñāneśvar's Nāth-Vārkarī addition; साम्यदशा (karmic evenness) as the condition that draws grace develops the samnyāsa-fruition. वीरेशा confirms Krishna-to-Arjuna.

Modern application

When the help you needed arrives only after you stopped frantically reaching for it. आपैसा भेटेचि — met of his own accord — names the pattern: the teacher, the insight, the grace shows up when your karmic churning has reached evenness, not while you're still thrashing.
When equilibrium, not striving, becomes the magnet. साम्यदशा — the even state — is what draws the guru. The lesson inverts hustle-logic: it is the settling, not the seeking, that completes the meeting.
When you realize readiness is something that happens to you, then is met halfway. You do the self-purification (18.956-965); the meeting itself comes आपैसा — you can't force the door, only stop blocking it.

Sādhanā

Today, identify one thing you've been frantically "seeking" (an answer, a mentor, a breakthrough). For one act today, deliberately stop reaching for it — do your ordinary work in evenness instead — and notice whether the loosening changes anything. Practice readiness over grasping.

Arc

18.966 announces the guru met of his own accord; 18.967 gives the first of three grace-images — the sun meeting the eyes after the four watches of night are spent.

Ovi 18.967

Original (Marathi): रात्रीची चौपाहरी । वेंचलिया अवधारीं । डोळ्यां तमारी । मिळे जैसा ॥९६७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
रात्रीची चौपाहरी	the four watches (cau-pahara) of the night
वेंचलिया अवधारीं	being spent — listen / mark this
डोळ्यां तमारी	to the eyes, the sun (tama-ari, foe-of-darkness)
मिळे जैसा	is met/obtained, as

Literal translation

English: When the four watches of the night are spent — mark this — the sun, the foe of darkness, meets the eyes; just so (is the guru met).

मराठी (आधुनिक): रात्रीचे चारही प्रहर संपल्यावर, ऐक, जसा सूर्य — अंधाराचा शत्रू — डोळ्यांना भेटतो, तसा (श्रीगुरु भेटतो).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The sun meeting the eyes after the night's four watches are spent (चौपाहरी वेंचलिया... तमारी मिळे)	Guru-grace arriving by the fullness of time, when the night of seeking is exhausted	The dawn that comes not because you summoned it but because the dark hours ran their full course

Metaphor-family: sun-and-darkness (तमारी, foe-of-darkness; the dawn). Grace as the inevitable sunrise after a completed night — not earned by the last act, but arriving when the whole night is spent.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. तमारी (sun) and the night-watches are time/dawn imagery for grace, not a cakra-illumination reference.

Cross-references

Internal: First of the three grace-images (18.967 sun / 18.968 plantain / 18.969 moon), all rendering the guru-meeting of 18.966.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — guru-grace-as-dawn elaborates the samnyāsa-fruition; तमारी is a classical kenning for the sun, the dawn-after-spent-night image wholly Jñāneśvar's.

Modern application

When the breakthrough arrives only after the long night has fully run out. Not at hour two of the struggle, but when all four watches are spent — grace tends to come at the end of the endurance, not in the middle of it.
When you stop demanding the dawn and simply outlast the dark. The sun isn't negotiated; the night is spent (वेंचलिया) and the sun "meets the eyes." Some things you don't summon — you wait through.
When exhaustion turns out to be the threshold, not the failure. The completed night is the very condition of the meeting. What felt like the dark dragging on was the watches being spent toward dawn.

Sādhanā

Today, name one "long night" you're in (a grief, a stuck project, a search). Instead of demanding it end, ask: which watch am I in? — and resolve to outlast this one watch without forcing the dawn. Endurance as practice for grace.

Arc

18.967 gives the sun-after-night grace-image; 18.968 gives the second — the ripening fruit-cluster that halts the plantain's growth, the guru meeting the eager seeker.

Ovi 18.968

Original (Marathi): का येऊनि फळाचा घडु । पारुषवी केळीची वाढु । श्रीगुरु भेटोनि करी पाडु । बुभुत्सु तैसा ॥९६८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
का येऊनि फळाचा घडु	or, the fruit-cluster (ghaḍu) having come
पारुषवी केळीची वाढु	halts the plantain's (kelī) further growth
श्रीगुरु भेटोनि करी पाडु	the Śrīguru, meeting (him), brings to ripeness/readiness (pāḍu)
बुभुत्सु तैसा	the eager-to-know (bubhutsu) — just so

Literal translation

English: Or, as the coming of the fruit-cluster halts the plantain's further growth, so the Śrīguru, by meeting him, ripens the seeker who is eager to know.

मराठी (आधुनिक): किंवा, फळांचा घड आला की केळीची पुढची वाढ थांबते, तसा श्रीगुरु भेटून त्या ज्ञानेच्छु (बुभुत्सु) साधकाला परिपक्व — तयार — करतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The fruit-cluster that, once it comes, stops the plantain's leafing (फळाचा घडु पारुषवी केळीची वाढु)	Guru-grace as fruition — it arrests the seeker's restless onward-growing and turns growth into ripeness	The point where you stop accumulating and start bearing — the project, skill, or life that finally fruits and quiets its own striving
The Śrīguru "ripening" the बुभुत्सु	The eager-to-know seeker brought to readiness by the meeting	The mentor whose arrival converts your hungry searching into settled competence

Metaphor-family: fruit-ripening (recurs from 18.957). Note the plantain bears fruit once and stops growing — grace as the terminal fruition that ends the need to keep growing.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The plantain-fruiting is an agrarian ripeness-image; बुभुत्सु is the desiderative "eager-to-know," not a yogic term.

Cross-references

Internal: Second grace-image; fruit-ripening family shared with 18.957.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — second grace-image elaborating samnyāsa-fruition; बुभुत्सु (desiderative of √budh) names the seeker, the plantain-fruit-halts-growth image Jñāneśvar's.

Modern application

When real teaching stops your restless growing and makes you fruit instead. The plantain that keeps leafing has not yet fruited; the cluster's arrival ends that. A true guru/mentor doesn't add more to your searching — it ripens it to a stop.
When the eagerness-to-know (बुभुत्सु) is the readiness grace meets. It's the hungry seeker who gets ripened — not the complacent one. Your bubhutsu hunger is the qualification, not a flaw.
When you sense it's time to bear fruit, not gather more. Endless self-improvement can be the plantain refusing to fruit. The verse blesses the moment growth converts to ripeness.

Sādhanā

Today, ask one honest question: where am I still leafing when it's time to fruit? — one area where you keep "learning more" to avoid producing. Name it, and take one small fruiting action there today instead of consuming more input.

Arc

18.968 gives the ripening-plantain grace-image; 18.969 gives the third and culminating one — the moon embraced by the full-moon-day casts off its deficiency.

Ovi 18.969

Original (Marathi): मग आलिंगिला पूर्णिमा । जैसा उणीव सांडी चंद्रमा । तैसें होय वीरोत्तमा । गुरुकृपा तया ॥९६९॥ Voice: krishna-to-arjuna (वीरोत्तमा "O best-of-heroes/Arjuna" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
मग आलिंगिला पूर्णिमा	then, embraced by the full-moon-day (pūrṇimā)
जैसा उणीव सांडी चंद्रमा	as the moon (candramā) casts off its deficiency (uṇīva)
तैसें होय वीरोत्तमा	so it becomes, O best-of-heroes
गुरुकृपा तया	the guru's grace, to him

Literal translation

English: Then, as the moon, embraced by the full-moon-day, casts off its deficiency, so, O best-of-heroes, is the guru's grace to him.

मराठी (आधुनिक): मग पौर्णिमेनं आलिंगन दिलेला चंद्र जसा आपली उणीव — अपूर्णता — टाकून देतो, तसं, हे वीरोत्तमा, त्याला गुरुकृपा होते.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The moon, embraced by pūrṇimā, casting off its deficiency (उणीव सांडी चंद्रमा)	Guru-grace as the completion that removes the last waning-incompleteness of the seeker	The final mentoring/love that doesn't add a skill but completes you — fills the last missing degree

Metaphor-family: moon-waxing/fullness. The moon's "deficiency" (उणीव) is the not-yet-full — grace is the embrace of the full-moon-day that completes it. The third and most intimate of the grace-triad (आलिंगिला, "embraced").

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The moon-fullness is a completion-image; though the moon (candra/soma) has Nāth associations elsewhere, here it is plainly पूर्णिमा-completion grace-imagery with no suṣumnā/bindu frame textually present.

Cross-references

Internal: Third and culminating grace-image, closing the triad (sun/plantain/moon) of 18.967-969; leads into grace's ignorance-destroying effect at 18.970.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — third grace-image; वीरोत्तमा confirms Krishna-to-Arjuna; the full-moon-completes-the-moon image is Jñāneśvar's grace-elaboration (the three grace-images have no Sanskrit basis in BG-18.49).

Modern application

When the help you receive doesn't add to you — it completes you. Not a new technique but the embrace that fills the last missing degree. Some grace works by removing your deficiency (उणीव सांडी), not by stacking on more.
When you let yourself be "embraced" rather than keep self-improving. The moon doesn't grow itself to fullness; it is embraced by pūrṇimā. There is a completion that only comes by reception, not effort.
When the last incompleteness goes not by fixing but by being received fully. The wound that healed when someone finally saw all of you — that is the candramā casting off its उणीव in the embrace.

Sādhanā

Today, name your current "उणीव" — the one felt incompleteness you keep trying to fix by effort. For two minutes, instead of working on it, let yourself be received by one source of grace you trust (a person, a practice, the divine). Practice completion-by-embrace, not by labor.

Arc

18.969 completes the three grace-images; 18.970 turns to grace's effect — whatever ignorance remains is destroyed by it, departing as darkness departs with the night.

Ovi 18.970

Original (Marathi): तेव्हां अबोधुमात्र असे । तो तंव तया कृपा नासे । तेथ निशीसवें जैसें । आंधारें जाय ॥९७०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तेव्हां अबोधुमात्र असे	then, whatever mere-ignorance (abodha-mātra) remains
तो तंव तया कृपा नासे	that very thing, the grace destroys
तेथ निशीसवें जैसें	there, as together-with-the-night (niśī-savem)
आंधारें जाय	the darkness goes away

Literal translation

English: Then whatever mere-ignorance remains — that very thing the grace destroys — as the darkness goes away together with the night itself.

मराठी (आधुनिक): तेव्हा जे काही केवळ अज्ञान (अबोध) उरलेलं असतं, ते ती गुरुकृपा नष्ट करते — जसं रात्रीबरोबरच अंधारही निघून जातो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Darkness departing together with the night itself (निशीसवें आंधारें जाय)	Grace destroys not just particular errors but the root abodha — the night and its darkness go together, not the darkness alone	Not fixing symptoms one by one but the whole condition lifting at once — the dark goes because the night that held it goes

Metaphor-family: darkness-and-night (kin to the sun-dawn of 18.967, here from the destruction-of-darkness angle). Crucial nuance: the darkness goes with the night, i.e., the root is removed, not just the surface.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. अबोध is Vedāntic mūla-avidyā; the darkness-with-night is its grace-destruction image, not a cakra-illumination event.

Cross-references

Internal: The pivot into the metaphysical core — grace destroys root-ignorance (अबोध), enabling the triputī-collapse of 18.971-972.
Tukaram parallel: (the root-destruction parallel is carried at 18.971-972 by abhang 948)
Source citation: Bhagavad Gītā 18.49 — grace-destroys-ignorance, the metaphysical pivot toward naiṣkarmya; अबोध (root-avidyā) destruction sets up the triputī-collapse, the darkness-with-night image Jñāneśvar's.

Modern application

When the whole condition lifts, not just its symptoms. You'd been managing individual "darknesses" (anxieties, compulsions); grace removes the night (the root ignorance) and they all go together. Address the night, not each shadow.
When you stop treating darkness as if it could leave on its own. आंधारें जाय निशीसवें — darkness goes with the night. The symptom can't be banished while its root persists; remove the root and the symptom has nowhere to stand.
When grace does what your symptom-management couldn't. The残 residual अबोध — the last bit of self-ignorance you couldn't think your way out of — is destroyed by कृपा, not by analysis.

Sādhanā

Today, instead of fighting one recurring "darkness," ask: what is the night that holds it? — the one root-belief or root-ignorance beneath the symptom. Name the night. Treating the night is the work; you don't have to swat each shadow.

Arc

18.970 destroys root-ignorance by grace; 18.971 delivers the consequence — in the womb of that ignorance lay the triputī (doer-action-deed); destroying the ignorance destroys all three, like a slain pregnant doe.

Ovi 18.971

Original (Marathi): तैसी अबोधाचिये कुशी । कर्म कर्ता कार्य ऐशी । त्रिपुटी असे ते जैसी । गाभिणी मारिली ॥९७१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसी अबोधाचिये कुशी	just so, in the womb (kuśī) of ignorance
कर्म कर्ता कार्य ऐशी	such — action, doer, deed
त्रिपुटी असे ते जैसी	this triputī (triad) is there, as
गाभिणी मारिली	a pregnant (doe) is killed

Literal translation

English: Just so, in the womb of ignorance lay this triputī — action, doer, deed; (and destroying the ignorance destroys them) as a pregnant doe killed (takes the unborn with it).

मराठी (आधुनिक): तसंच, अज्ञानाच्या उदरात कर्म-कर्ता-कार्य ही त्रिपुटी असते; (अज्ञान नष्ट झालं की ती तिन्ही जातात) — जशी गाभण (हरिणी) मारली की पोटातलं पिल्लूही जातं.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
A pregnant doe killed, the unborn dying with her (गाभिणी मारिली)	The triputī (doer-action-deed) lying in the womb of ignorance — kill the ignorance and all three die together	Removing the source-condition takes out everything gestating inside it — no need to address the offspring separately
The womb of ignorance (अबोधाचिये कुशी)	avidyā as the gestational ground of the entire action-structure	The single false premise from which a whole tangle of consequences is born — uproot the premise, the tangle is stillborn

Metaphor-family: womb-and-offspring (a stark Jñāneśvar image for root-and-branch extinction). The triputī — kartā / karma / kārya — is the structural unit of all bondage; it does not survive the death of its womb.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. त्रिपुटी (kartā-karma-kārya) is Vedāntic action-epistemology, not a yogic-triad (it is not the iḍā-pingalā-suṣumnā or other Nāth triad); reading it esoterically would be a fabrication.

Cross-references

Internal: The doctrinal heart; sets up समूळ संन्यासु of 18.972 and the seer-seen collapse of 18.973-976.
Tukaram parallel:
Abhang 948 — म्हणउनि त्यागें त्याग जाला ("therefore, by tyāga, tyāga itself was achieved"). The same root-and-branch self-consuming dissolution: in 948 mōha does not return (मोह परते चि ना मागें) and renunciation consumes even itself, leaving no doer or doubt; here the triputī is killed root-and-all with the ignorance that housed it. Both take out the structure of doing, not merely particular acts.
Source citation: Bhagavad Gītā 18.49 — the triputī-dissolution underwriting naiṣkarmya; the pregnant-doe image is Jñāneśvar's vivid rendering of root-and-branch extinction.

Modern application

When you finally kill the premise instead of the symptoms it keeps birthing. The doer-action-deed knot you keep trying to untangle act-by-act is gestating in one ignorance. Remove the womb-premise and the whole brood is stillborn.
When you see that "I am the doer" is the womb of all your karmic anxiety. The kartā-sense births the action-stress births the outcome-fear. The verse's brutal economy: don't manage the three; end the one that carries them.
When uprooting the source feels more violent — and more final — than pruning. गाभिणी मारिली is not gentle. Genuine root-removal isn't tidy symptom-care; it ends the lineage of the problem at once.

Sādhanā

Today, take one recurring stress-pattern (over-responsibility, outcome-anxiety) and trace it to its "womb" — the one false premise it's born from (often "it all depends on me as the doer"). Write that premise in one sentence. Seeing the womb is the first cut.

Arc

18.971 kills the triputī in the womb of ignorance; 18.972 draws the conclusion — with ignorance destroyed, the whole brood of action perishes, and THIS is samnyāsa, arising root-and-all.

Ovi 18.972

Original (Marathi): तैसेंचि अबोधनाशासवें । नाशे क्रियाजात आघवें । ऐसा समूळ संभवे । संन्यासु हा ॥९७२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसेंचि अबोधनाशासवें	just so, together with the destruction of ignorance (abodha-nāśa)
नाशे क्रियाजात आघवें	the whole brood/birth of action (kriyā-jāta) perishes
ऐसा समूळ संभवे	thus, with-the-root (sa-mūla), arises
संन्यासु हा	this samnyāsa

Literal translation

English: Just so, with the destruction of ignorance, the entire brood of action perishes; thus this samnyāsa arises root-and-all.

मराठी (आधुनिक): तसंच, अज्ञानाच्या नाशाबरोबरच सगळं क्रियाजात — कर्मांचा समूह — नष्ट होतो; असा हा संन्यास समूळ (मुळासकट) उद्भवतो.

Metaphor-unfold

No extended metaphor in this ovi. समूळ ("with-the-root") is the operative concept; the image was given in 18.971 (the pregnant doe), here drawn to its conclusion as definition.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Defines samnyāsa (the संन्यासेन of BG-18.49) as root-ignorance-destruction; the result is unfolded at 18.973 (the seen erased).
Tukaram parallel:
Abhang 948 — त्यागें त्याग जाला ("by tyāga, tyāga itself was achieved"). The exact structural twin of समूळ संभवे संन्यासु हा: a renunciation that consumes its own root so no doer, no doubt (संदेह उरों दिला नाहीं), no returning mōha remains. Both reject renunciation-as-act for renunciation that dissolves the very ground of doing.
Source citations:
Bhagavad Gītā 18.49 — संन्यासेन ("by renunciation") defined: समूळ (with-the-root) samnyāsa is the dissolution of the ignorance-rooted action-structure, not outward karma-tyāga.
Bhagavad Gītā 3.4 — na karmaṇām anārambhān naiṣkarmyam puruṣo'śnute, na ca sannyasanād eva siddhim samadhigacchati (naiṣkarmya is won neither by abstention-from-action nor by mere renunciation). By defining samnyāsa as समूळ root-ignorance-destruction rather than act-cessation, Jñāneśvar resolves the tension: BG-18.49's samnyāsa is the ignorance-renunciation that destroys the triputī, not the inaction BG-3.4 rejects. (Verified via holy-bhagavad-gita.org / wisdomlib.)

Modern application

When you stop confusing "quitting" with real renunciation. समूळ — root-and-all — is the test. Quitting an activity while the doer-ignorance remains is not samnyāsa; it's just rearranged karma. True renunciation removes the root, and the actions fall away as a consequence.
When dropping the outer act changes nothing because the inner premise survived. BG-3.4's warning lived out: people "renounce" externally and stay bound. The verse insists the renunciation must reach the root or it hasn't happened.
When the goal is to dissolve the ground of compulsive doing, not each compulsive act. क्रियाजात आघवें — the whole brood of action — perishes only when its womb does. Aim there.

Sādhanā

Today, examine one thing you've "given up" that still secretly runs you (a habit, a role, a grievance you "let go" of). Ask: did I remove the root, or just the act? If only the act, name the root that survived. Honest diagnosis of false renunciation is today's work.

Arc

18.972 defines root-and-all samnyāsa; 18.973 gives its result — by this root-ignorance-renunciation the very ground of the seen is wiped out, and what was to be understood turns out to be one's own Self already.

Ovi 18.973

Original (Marathi): येणें मुळाज्ञानसंन्यासें । दृश्याचा जेथ ठावो पुसे । तेथ बुझावें तें आपैसें । तोचि आहे ॥९७३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
येणें मुळाज्ञानसंन्यासें	by this root-ignorance-renunciation (mūla-ajñāna-samnyāsa)
दृश्याचा जेथ ठावो पुसे	where the place/ground of the seen (dṛśya) is wiped out
तेथ बुझावें तें आपैसें	there, what is to be understood/realized, of itself
तोचि आहे	is just That

Literal translation

English: By this renunciation of root-ignorance, where the very ground of the seen is wiped out — there, what is to be realized is, of itself, just That.

मराठी (आधुनिक): या मूलाज्ञान-संन्यासानं जिथं दृश्याचा (दृश्य जगताचा) ठावच पुसला जातो, तिथं जे जाणायचं असतं ते आपोआप 'तोच' (आत्माच) असतं.

Metaphor-unfold

No extended metaphor in this ovi. It states the nondual result directly; the images for it come in 18.974-976 (dream, mirror).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. मुळाज्ञानसंन्यास / दृश्य-ठावो-पुसे is Advaitic epistemology (erasure of the dṛśya), not yogic-cakra material.

Cross-references

Internal: The result of समूळ samnyāsa (18.972); the seer-seen collapse it begins is illustrated at 18.974-976.
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.49 — renders the naiṣkarmya-realization; मुळाज्ञानसंन्यास (root-ignorance-renunciation) is Jñāneśvar's coined term defining samnyāsa epistemically.
Bṛhadāraṇyaka Upaniṣad 2.4.14 — yatra vā asya sarvam ātmaivābhūt tat kena kaṃ paśyet (when all has become the Self, by what should one see whom?). The seer-seen collapse this ovi initiates: with the ground of the दृश्य erased, no object remains to be known, and the would-be-realized is found to be the Self alone. (Verified via vivekavani.com / swami-krishnananda.org.)

Modern application

When the thing you were straining to "figure out" turns out to be what you already are. बुझावें तें आपैसें तोचि आहे — what is to be realized is, of itself, just That. The seeking ends not in an answer about the Self but in being the Self that was seeking.
When erasing the "object" dissolves the problem rather than solving it. Where the दृश्य (the seen, the problem-as-object) loses its ground, there's no longer a separate thing to grasp — the knower-known split that made it a problem is gone.
When the answer is "of itself" (आपैसें), not constructed. The realization isn't assembled by effort; it's what's already the case once the false ground of the seen is wiped. You uncover, you don't build.

Sādhanā

Today, take one question you keep trying to "figure out" about yourself ("what am I really?"). For three minutes, don't try to answer it — instead, gently erase the object (drop every image/answer that arises) and notice what remains as the one doing the noticing. Rest there, without conclusion.

Arc

18.973 erases the ground of the seen; 18.974 illustrates with the waking-from-dream image — once awake, what is there to pull out of the dream-pool?

Ovi 18.974

Original (Marathi): चेइलियावरी पाहीं । स्वप्नींचिया तिये डोहीं । आपणयातें काई । काढूं जाइजे ? ॥९७४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
चेइलियावरी पाहीं	once awake, see/look
स्वप्नींचिया तिये डोहीं	from that deep-pool (ḍoha) of the dream
आपणयातें काई	oneself — what (is there)
काढूं जाइजे ?	to go and pull out?

Literal translation

English: Once awake, look — from that deep dream-pool, what self is there to go and pull out?

मराठी (आधुनिक): जागं झाल्यावर बघ — त्या स्वप्नातल्या डोहातून स्वतःला बाहेर काढायला काय उरतं? (काहीच नाही.)

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Once awake, no self to drag out of the dream-pool (स्वप्नींचिया डोहीं... काढूं जाइजे?)	After realization, there is no bound self that needs liberating — the bondage was dreamt	Waking from a nightmare of drowning: there's no one to rescue, because the water and the drowning were never real
The dream's "deep pool" (डोह)	The samsāric experience as svapna — vivid while dreamt, void on waking	The crisis that consumed you in the dream of it, gone the instant the dream-frame breaks

Metaphor-family: dream-and-waking (the classical svapna-dṛṣṭānta; continues at 18.975). The rhetorical question — what self is there to pull out? — denies the very project of liberating a bound self.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The dream-pool is the Vedāntic svapna-analogy, not a yogic turīya-technical reference.

Cross-references

Internal: Illustrates the seen-erased of 18.973; completed at 18.975 (the bad-dream ending into cidākāśa).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — the dream-waking analogy for naiṣkarmya-realization; डोह (deep-pool) of the dream is the Vedāntic svapna-dṛṣṭānta, the rhetorical question Jñāneśvar's: once the ignorance-dream ends, there is no doer to liberate.

Modern application

When you realize the "self" you were desperately trying to save was a character in a dream. The drowning-self in the dream-pool needs no rescue once you wake. So much spiritual effort is trying to pull a dream-self out of a dream-danger.
When a crisis that owned you simply has no substance the moment the frame breaks. चेइलियावरी — once awake — the डोह that was going to drown you isn't there to be escaped. Some problems aren't solved; they're woken from.
When the project of "fixing myself" dissolves into "there was no bound self." The verse gently undercuts the rescue-narrative: काढूं जाइजे? — what is there to pull out? — is not nihilism but the end of a false emergency.

Sādhanā

Today, recall one past "drowning" that consumed you and is now plainly insubstantial. Sit two minutes with the recognition: I spent so much trying to rescue a self that was dreaming. Let that be a small rehearsal for waking from the present one.

Arc

18.974 gives the dream-waking image; 18.975 completes it — the bad-dream of "now I don't know, later I'll know" ends, and one becomes cidākāśa, devoid of knower-and-known.

Ovi 18.975

Original (Marathi): तैं मी नेणें आतां जाणेन । हें सरलें तया दुःस्वप्न । जाला ज्ञातृज्ञेयाविहीन । चिदाकाश ॥९७५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैं मी नेणें आतां जाणेन	then "I don't know now, I shall know later"
हें सरलें तया दुःस्वप्न	this bad-dream (duḥsvapna) of his is over
जाला ज्ञातृज्ञेयाविहीन	he has become devoid of knower-and-known (jñātṛ-jñeya-vihīna)
चिदाकाश	cidākāśa (the space of pure consciousness)

Literal translation

English: Then the bad-dream of "I don't know now, I shall know later" is over; he has become cidākāśa — devoid of knower and known.

मराठी (आधुनिक): तेव्हा 'आता मी जाणत नाही, पुढं जाणेन' हे दुःस्वप्न संपतं; तो ज्ञाता-ज्ञेय यांनी रहित — चिदाकाश — होतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The bad-dream "I-don't-know-now, I-shall-know-later" ending (हें सरलें दुःस्वप्न)	The end of the seeking-relation itself — the anxious deferral of knowing was the dream	The restless "I'll finally understand someday" loop going quiet — not by reaching someday but by waking from the deferral
Becoming cidākāśa, knower-known-less (ज्ञातृज्ञेयाविहीन चिदाकाश)	Awareness without subject or object — the naiṣkarmya substrate	Pure aware-being with nothing to know and no one knowing — the open sky of consciousness

Metaphor-family: dream-and-waking (from 18.974) + space (चिदाकाश, consciousness-as-sky). The "bad dream" is specifically the time-bound seeking — the I-will-know-later — which ends in timeless knower-known-less awareness.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. ज्ञातृज्ञेयाविहीन चिदाकाश is the standard Advaita terminus; though चिदाकाश is used in yogic texts, here it carries its plain Vedāntic sense (objectless awareness), with no cakra/khecarī frame.

Cross-references

Internal: Completes the dream-images (18.974-975); the cidākāśa it names is restated as निष्क्रिय चिन्मात्र at 18.977.
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.49 — the naiṣkarmya-state as cidākāśa; ज्ञातृज्ञेयाविहीन (without-knower-and-known) is the precise nondual terminus, the duḥsvapna-framing Jñāneśvar's.
Bṛhadāraṇyaka Upaniṣad 2.4.14 — tat kena kaṃ paśyet... yena... vijānīyāt (by what, and whom, should one know?). Directly underlies ज्ञातृज्ञेयाविहीन चिदाकाश: when the Self alone is, the knower-known-instrument triad collapses, leaving awareness without object. (Verified via swami-krishnananda.org / vivekavani.com.)

Modern application

When the "I'll finally understand it someday" loop goes silent — not by arriving, but by waking from the chase. हें सरलें दुःस्वप्न — that bad dream is over. The deferral itself was the suffering; its end isn't a future knowing but a present knower-known-less rest.
When you experience awareness with nothing to know and no one knowing. Brief tastes of चिदाकाश — open, objectless awareness — are recognizable: the gap between thoughts, the still moment before a question forms. The verse names that as the goal, not an accident.
When seeking becomes the last thing to drop. ज्ञातृज्ञेयाविहीन — even the seeker-sought pair dissolves. The most stubborn dream is the spiritual one: I am the one who must come to know. That, too, ends.

Sādhanā

Today, catch the thought "I'll understand / arrive / get there later." When it comes, name it once as the दुःस्वप्न it is, and drop into ten seconds of just-awareness — nothing to know, no one knowing. A ten-second taste of cidākāśa, repeated whenever the deferral-dream returns.

Arc

18.975 reaches the knower-known-less cidākāśa; 18.976 gives the mirror-image — remove the mirror that carried the face-reflection, and the seer remains as seer without any seer-ness.

Ovi 18.976

Original (Marathi): मुखाभासेंसी आरिसा । परौता नेलिया वीरेशा । पाहातेपणेंवीण जैसा । पाहाता ठाके ॥९७६॥ Voice: krishna-to-arjuna (वीरेशा "O lord-of-heroes/Arjuna" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
मुखाभासेंसी आरिसा	the mirror (ārisā), with the face-reflection (mukhābhāsa)
परौता नेलिया वीरेशा	taken away/aside, O lord-of-heroes
पाहातेपणेंवीण जैसा	as, without seer-ness (pāhāte-paṇa)
पाहाता ठाके	the seer remains/stands

Literal translation

English: When the mirror bearing the face-reflection is taken away, O lord-of-heroes, the seer remains — but without any seer-ness.

मराठी (आधुनिक): चेहऱ्याचं प्रतिबिंब असलेला आरसा बाजूला नेला की, हे वीरेशा, पाहणारा उरतो — पण 'पाहणेपणा' शिवाय (पाहणारा-पाहिलं जाणारं हा भेद नसताना).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The mirror (with its face-reflection) removed, the seer remaining without seer-ness (आरिसा परौता नेलिया... पाहातेपणेंवीण पाहाता ठाके)	The object-world (mirror) that let consciousness appear as "a seer of something" is withdrawn; pure awareness remains, but without the subject-object structure of "seeing"	Take away the screen and the watcher is still there — but is no longer a "watcher of" anything; just awake presence, subjectless
The face-reflection (मुखाभास)	The way consciousness "sees itself" only via an object — knows itself as subject only against a seen	Knowing yourself only by your reflection in roles/others; remove them and you don't vanish — you're there without the "self-as-seen"

Metaphor-family: mirror-and-reflection. The decisive move: removing the mirror doesn't end the seer — it ends the seer-ness, the subject-pole that existed only as correlate of the object. Awareness without a second.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The mirror-and-reflection is Advaitic dṛg-dṛśya analysis (seer/seen), not a yogic-ādarśa esotericism.

Cross-references

Internal:
18.976 → 18.977, developed-further — the seer-without-seer-ness becomes निष्क्रिय चिन्मात्र.
18.976 ↔ 18.961, parallel-image — the effortless residual seeing-as-the-Self here mirrors, in reverse, the effortful fixing-the-mind-on-the-Self of 18.961: the cluster's arc from doing to being.
Tukaram parallel: (none specific to this ovi)
Source citations:
Bhagavad Gītā 18.49 — the mirror-removed image for the seer-without-seer-ness, the naiṣkarmya substrate; वीरेशा confirms Krishna-to-Arjuna.
Bṛhadāraṇyaka Upaniṣad 2.4.14 — tat kena kaṃ paśyet (by what should one see whom?). With the mirror (the object that constitutes the seer-relation) removed, there is no whom-to-see and no instrument-by-which, leaving पाहाता without पाहातेपण — exactly the Upaniṣad's collapse of the paśyet-relation. (Verified via vivekavani.com.)

Modern application

When you fear that dropping all your roles/reflections would erase you — and discover the watcher remains, just without "watcher-ness." Take the mirror away (the job-self, the relationship-self, the achievements you see yourself in) and you don't disappear; you're present as awareness, no longer as "a someone seeing."
When you stop knowing yourself only by your reflection in others. मुखाभास — the face-only-seen-in-a-mirror — is identity-by-reflection. Remove it and there's a self-luminous presence that needed no mirror to be.
When "I am the awareness, not the self-image" stops being a slogan and is briefly seen. The mirror-gone-yet-seer-remains is a pointer to direct recognition: awareness is here even when there's nothing for it to take itself to be.

Sādhanā

Today, for three minutes, mentally "remove the mirrors" one by one — your job, your roles, your reputation, your body-image — and after each, check: am I still here? Notice that the one checking remains after every mirror is set aside. Rest as that remaining, without making it into a new self-image.

Arc

18.976 leaves seeing without seer-ness; 18.977 names the terminus — the not-knowing that went took knowing with it, and there remains only actionless cit (निष्क्रिय चिन्मात्रचि).

Ovi 18.977

Original (Marathi): तैसें नेणणें जें गेलें । तेणें जाणणेंही नेलें । मग निष्क्रिय उरलें । चिन्मात्रचि ॥९७७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें नेणणें जें गेलें	just so, the not-knowing (neṇaṇem) that departed
तेणें जाणणेंही नेलें	by that, the knowing (jāṇaṇem) too was carried off
मग निष्क्रिय उरलें	then there remained the actionless (niṣkriya)
चिन्मात्रचि	pure-consciousness alone (cin-mātra)

Literal translation

English: Just so, the not-knowing that departed took knowing along with it; then there remained only the actionless — pure consciousness alone.

मराठी (आधुनिक): तसंच, जे नेणणं (अज्ञान) गेलं, त्यानं जाणणंही (ज्ञानही) बरोबर नेलं; मग केवळ निष्क्रिय — चिन्मात्रच — उरलं.

Metaphor-unfold

No extended metaphor in this ovi. It states the naiṣkarmya-terminus directly; "knowing going with not-knowing" is a paradox-statement, not an unfolded image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. निष्क्रिय चिन्मात्र is Advaitic terminology for the actionless consciousness-remainder, not a yogic state-name.

Cross-references

Internal: Names the terminus prefigured at 18.964 (बोधमात्र) and 18.975 (चिदाकाश); explicitly labeled नैष्कर्म्यु at 18.978.
Tukaram parallel:
Abhang 950 — जालों क्रियानष्ट तुम्हाऐसा ("I have become action-cancelled — kriyā-naṣṭa — like You"). The exact naiṣkarmya conclusion of निष्क्रिय उरलें चिन्मात्रचि: actionlessness attained NOT by inactivity but by identity with the actionless Brahman ("like You"). Tukaram's kriyā-naṣṭa = Jñāneśvar's निष्क्रिय; both define the fruit as becoming the actionless cit, not as ceasing to act.
Source citations:
Bhagavad Gītā 18.49 — the naiṣkarmya-terminus; निष्क्रिय (actionless) + चिन्मात्र (cit-alone) is the precise definition of naiṣkarmya as the actionless consciousness-remainder. Knowing dies with not-knowing because both belong to the dual mind.
Bhagavad Gītā 3.4 — na karmaṇām anārambhān naiṣkarmyam puruṣo'śnute. This ovi gives the positive account BG-3.4 implies: naiṣkarmya is the निष्क्रिय चिन्मात्र that remains when ignorance (and its knowing/not-knowing duality and doer) dissolves — actionlessness is ontological (cit has no karma), not behavioral. (Verified via holy-bhagavad-gita.org.)

Modern application

When "knowing" turns out to be as dispensable as "not-knowing." We chase from ignorance toward knowledge; the verse says the finish-line dissolves both — they were a pair, like up/down. What remains is not a smarter you but bare aware-being.
When you sense actionlessness as fullness, not emptiness. निष्क्रिय उरलें — the actionless remained — is not a blank but चिन्मात्र, consciousness-itself. The "nothing-to-do" of the deepest rest is not deadness; it's the cit with no need to act.
When identity with the still ground replaces the project of self-improvement. Like Tukaram's "action-cancelled, like You," the shift is from doing better to being the actionless awareness — and finding action arises from it without a separate doer.

Sādhanā

Today, take five minutes of "doing nothing" deliberately — not relaxing, not planning, not even meditating-toward-a-goal. Drop both "I must know/achieve" and "I don't know yet," and simply rest as the awareness that's already here. Notice it is not blank but quietly conscious — चिन्मात्र.

Arc

18.977 leaves only actionless cit; 18.978 makes the naming explicit — in That, by its very nature, there is no action whatsoever; therefore the term for it is "naiṣkarmya."

Ovi 18.978

Original (Marathi): तेथ स्वभावें धनंजया । नाहीं कोणीचि क्रिया । म्हणौनि प्रवादु तया । नैष्कर्म्यु ऐसा ॥९७८॥ Voice: krishna-to-arjuna (धनंजया "O Dhanañjaya/Arjuna" anchors the vocative)

Word-by-word gloss

Marathi	Meaning
तेथ स्वभावें धनंजया	there, by its very nature, O Dhanañjaya
नाहीं कोणीचि क्रिया	there is no action whatsoever
म्हणौनि प्रवादु तया	therefore the term/designation (pravāda) for it
नैष्कर्म्यु ऐसा	is "naiṣkarmya," thus

Literal translation

English: There, by its very nature, O Dhanañjaya, there is no action at all; therefore the term for it is "naiṣkarmya."

मराठी (आधुनिक): तिथं, स्वभावतःच, हे धनंजया, कुठलीच क्रिया नसते; म्हणून त्याला 'नैष्कर्म्य' असं म्हणतात.

Metaphor-unfold

No extended metaphor in this ovi. It is the explicit definitional naming of the Sanskrit term नैष्कर्म्य.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: Explicitly labels the निष्क्रिय चिन्मात्र of 18.977 as नैष्कर्म्यु; leads to the "how it happens" of 18.979 (wave-into-sea).
Tukaram parallel: (carried at 18.977/18.980 by abhang 950)
Source citation: Bhagavad Gītā 18.49 — नैष्कर्म्य explicitly named: तेथ स्वभावें... नाहीं कोणीचि क्रिया — म्हणौनि प्रवादु... नैष्कर्म्यु ऐसा. प्रवादु (designation) marks this as Jñāneśvar's gloss of the Sanskrit term: actionlessness as the cit's nature, not a behavior. धनंजया confirms Krishna-to-Arjuna.

Modern application

When "actionlessness" stops meaning "not doing things" and starts meaning "the doer-less ground from which doing arises." स्वभावें नाहीं कोणीचि क्रिया — by nature no action — describes the awareness-substrate, not your calendar. You can be fully active and still rest in the नैष्कर्म्य ground.
When you name a state precisely instead of vaguely. Jñāneśvar insists on the word: this exact condition is नैष्कर्म्यु. Precision matters — it's not generic "peace"; it's the technically actionless cit.
When you locate freedom in your nature, not your behavior. स्वभावें — by very nature — the freedom is already what you are at the ground, not something your actions earn or lose.

Sādhanā

Today, during one ordinary active task (typing, walking, cooking), silently note: the action is happening; the awareness in which it happens is itself actionless. Hold both for the length of the task — action on the surface, नैष्कर्म्य underneath. Locate the still ground inside the doing.

Arc

18.978 names naiṣkarmya as the actionless nature; 18.979 gives how it "happens" — being its own Self, it becomes That and vanishes into it, as a wave becomes the sea when the wind ceases.

Ovi 18.979

Original (Marathi): तें आपुलें आपणपें । असे तेंचि होऊनि हारपे । तरंगु कां वायुलोपें । समुद्रु जैसा ॥९७९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तें आपुलें आपणपें	that — being one's own very Self (āpaṇapem)
असे तेंचि होऊनि हारपे	becoming just That which (already) is, it vanishes (hārape)
तरंगु कां वायुलोपें	or, the wave (taranga), by the ceasing of the wind (vāyu-lopa)
समुद्रु जैसा	becomes the sea, as

Literal translation

English: That, being its own very Self, becomes just That which it (already) is — and vanishes; as a wave, when the wind ceases, becomes the sea.

मराठी (आधुनिक): ते — स्वतःचं स्वस्वरूप असल्यानं — जे आहे तेच होऊन लीन होतं; जसा वारा थांबल्यावर तरंग समुद्रच होऊन जातो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The wave becoming the sea when the wind ceases (तरंगु वायुलोपें समुद्रु जैसा)	The jīva, the disturbance-condition (wind = avidyā/vṛtti) gone, vanishes into the Brahman it always was	The disturbance stilled, the apparent separate "wave" is seen to be — and subsides into — the one water it never left
"Becomes That which it already is, and vanishes" (असे तेंचि होऊनि हारपे)	naiṣkarmya as non-becoming: not going elsewhere, but the cessation of the appearance-of-separateness	Not transformation into something new — a settling-back into what was always the case once the agitation stops

Metaphor-family: ocean-and-wave (Jñāneśvar's signature jīva-Brahman image; recurs at 18.981 Ganges-into-ocean). The wave never travels to the sea — the wind ceasing, it simply is sea. हारपे (vanishes/merges) marks the non-event of non-becoming.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The ocean-wave and वायुलोप (wind-ceasing) are Advaitic jīva-Brahman imagery; वायु here is the figurative disturbance-wind, not prāṇa-vāyu technique.

Cross-references

Internal:
18.978 → 18.979, developed-further — the actionless nature's "happening" as wave-into-sea.
18.979 ↔ 18.981, parallel-image — ocean-and-water family shared with the Ganges-into-ocean image.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — the naiṣkarmya-as-dissolution mode; the ocean-and-wave is Jñāneśvar's signature metaphor-family for jīva-Brahman identity, rendering naiṣkarmya as the wave's vanishing into the sea it always was — हारपे marks non-becoming.

Modern application

When the "separate self" subsides not by being destroyed but by the agitation that made it appear separate ceasing. The wave isn't killed; the wind (the restless vṛtti) stops, and it is sea. Liberation as the stilling of a disturbance, not the annihilation of a thing.
When you stop trying to "get somewhere" and let the agitation settle into what's already here. होऊनि हारपे — becoming That and vanishing — is not a journey. Drop the wind; you were always the sea.
When peace comes as subsidence, not attainment. The most profound rest isn't reaching a new state but the wave-disturbance lying down into its source. Nothing added; the separateness simply un-happens.

Sādhanā

Today, when agitation rises (a worry-wave, a craving-wave), don't fight the wave — locate the "wind" stirring it (the looping thought) and let that cease for thirty seconds. Watch the wave subside on its own into the calm it was always part of. Practice stilling the wind, not flattening the wave.

Arc

18.979 gives naiṣkarmya as wave-into-sea dissolution; 18.980 names it — this not-becoming that comes-to-pass is to be known as naiṣkarmya-siddhi, and of all perfections it is naturally the supreme.

Ovi 18.980

Original (Marathi): तैसें न होणें निफजे । ते नैष्कर्म्यसिद्धि जाणिजे । सर्वसिद्धींत सहजें । परम हेचि ॥९८०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें न होणें निफजे	just so, the not-becoming (na hoṇem) that comes-to-pass / is accomplished (nifaje)
ते नैष्कर्म्यसिद्धि जाणिजे	know that as the naiṣkarmya-siddhi
सर्वसिद्धींत सहजें	among all perfections (sarva-siddhi), naturally (sahaja)
परम हेचि	this very one is the supreme (parama)

Literal translation

English: Just so, the not-becoming that comes to pass — know that as naiṣkarmya-siddhi; among all perfections, it is naturally the supreme.

मराठी (आधुनिक): तसं ते 'न होणं' जे साधतं — तीच नैष्कर्म्यसिद्धि जाण; सर्व सिद्धींमध्ये सहजच ही परम (श्रेष्ठ) आहे.

Metaphor-unfold

No extended metaphor in this ovi. It names the attainment doctrinally; न होणें ("not-becoming") is a paradox-term, not an unfolded image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. नैष्कर्म्यसिद्धि here is the Gītā's term, explicitly contrasted with the lesser siddhis (सर्वसिद्धींत परम) — not the aṣṭa-siddhi yogic-powers, but their transcendence.

Cross-references

Internal: Names नैष्कर्म्यसिद्धि (rendering नैष्कर्म्यसिद्धिं परमां); ring-completed by परमसिद्धि at 18.983.
Tukaram parallel:
Abhang 950 — जालों क्रियानष्ट तुम्हाऐसा ("I have become action-cancelled, like You"). The lived first-person form of ते नैष्कर्म्यसिद्धि जाणिजे — the naiṣkarmya-siddhi as the bhakta's actual attained state, identity with the actionless Lord. Where Jñāneśvar names the siddhi doctrinally, Tukaram speaks it as his realized condition.
Source citation: Bhagavad Gītā 18.49 — नैष्कर्म्यसिद्धिं परमां ("the supreme perfection-of-actionlessness") rendered: न होणें (not-becoming) is the paradoxical "attainment" — a siddhi that is the cessation of all becoming; परम हेचि precisely renders परमां.

Modern application

When you grasp that the highest achievement is a non-achievement — a not-becoming. Every other siddhi adds something (a power, a state, a status); नैष्कर्म्यसिद्धि is the one that subtracts all becoming. The supreme "attainment" is ceasing to need to become.
When you rank your goals and find the deepest one isn't on the ladder at all. सर्वसिद्धींत परम — supreme among all perfections — yet it's the one that's सहज, natural, requiring no climbing. The summit is to stop climbing.
When "I have arrived" finally means "there was nowhere to go." न होणें निफजे — the not-becoming that comes-to-pass — is the only arrival that isn't a new departure.

Sādhanā

Today, write down your current "siddhi-list" — the states/achievements you're chasing (calm, success, recognition, even "enlightenment"). Then write one line beneath them: the supreme one is to stop needing to become. Sit one minute with that sentence as the actual top of your list.

Arc

18.980 names naiṣkarmya-siddhi as the supreme perfection; 18.981 gives three completion-images for it — the temple-finial, the Ganges entering the ocean, gold's sixteenth degree of purity.

Ovi 18.981

Original (Marathi): देउळाचिया कामा कळसु । उपरम गंगेसी सिंधु प्रवेशु । कां सुवर्णशुद्धी कसु । सोळावा जैसा ॥९८१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
देउळाचिया कामा कळसु	the finial (kaḷasu) to the temple's work
उपरम गंगेसी सिंधु प्रवेशु	the rest/cessation (uparama) for the Ganges — its entry into the ocean (sindhu)
कां सुवर्णशुद्धी कसु	or, in gold's purity (suvarṇa-śuddhi), the touchstone-degree (kasu)
सोळावा जैसा	the sixteenth (soḷāvā) — as

Literal translation

English: As the finial completes the temple's work, as the Ganges' rest is its entering the ocean, or as the sixteenth degree is gold's perfect purity — (so is this supreme perfection).

मराठी (आधुनिक): देवळाच्या बांधकामाला जसा कळस, गंगेला जसा सिंधु-प्रवेश हाच विसावा, किंवा सोन्याच्या शुद्धतेचा जसा सोळावा कस — तशीच (ही परमसिद्धी).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The finial (कळस) crowning the temple's work	naiṣkarmya-siddhi as the crowning completion of the whole path	The capstone that turns a structure into a finished thing — the last piece that makes all the others a whole
The Ganges' "rest" in entering the ocean (उपरम गंगेसी सिंधु प्रवेशु)	The river's journey completed by merging — cessation as arrival	The lifelong striving reaching its rest by dissolving into its source, not by stopping short
Gold's sixteenth degree of purity (सुवर्णशुद्धी कसु सोळावा)	The final, perfect refinement — no further purification possible	The last degree of refinement after which nothing more can be added or removed

Metaphor-family: three completion-images (finial / river-into-ocean / gold-purity); the Ganges-into-ocean shares the ocean-and-water family with 18.979. Each names a terminal completion — the topmost, the final rest, the perfect purity.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. कळस / सिंधु-प्रवेश / सोळावा कस are architectural, riverine, and metallurgical completion-images, not cakra/bindu esotericism.

Cross-references

Internal:
18.980 → 18.981, developed-further — three completion-images for the supreme perfection.
18.981 ↔ 18.979, parallel-image — गंगेसी सिंधु प्रवेशु and the wave-into-sea share the ocean-and-water dissolution family.
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — three culmination-images for परमां naiṣkarmya-siddhi; each names a final-completing stage (the कळस crowns, the sindhu-praveśa is the river's उपरम/rest, the सोळावा कस is gold's perfect purity), Jñāneśvar's triad amplifying परमां.

Modern application

When you recognize the difference between stopping and completing. The Ganges doesn't stop short; its rest is the ocean-entry. The temple isn't abandoned; the finial completes it. Real ending is fulfillment, not cessation-out-of-fatigue.
When the last degree is what makes all the prior effort a whole. सोळावा कस — the sixteenth degree — is just one more, yet it's the one that means "pure." The final refinement isn't more of the same; it's what makes the rest count.
When you let a long striving find its rest by merging, not by quitting. The river's उपरम is praveśa — rest by entering. Some life-works are completed only by dissolving into something larger than the striving self.

Sādhanā

Today, identify one long effort of yours that is near its "Ganges-mouth" — close to completion. Ask: what is the one finial / sixteenth degree it still needs? — and do that one completing act, or consciously let it rest by merging it into its larger purpose rather than abandoning it.

Arc

18.981 gives the three completion-images; 18.982 returns to the inner structure — one's own not-knowing is wiped out by knowing, and then even that knowing is swallowed.

Ovi 18.982

Original (Marathi): तैसें आपुलें नेणणें । फेडिजे का जाणणें । तेंहि गिळूनि असणें । ऐसी जे दशा ॥९८२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तैसें आपुलें नेणणें	just so, one's own not-knowing (neṇaṇem)
फेडिजे का जाणणें	is removed/wiped out by knowing (jāṇaṇem)
तेंहि गिळूनि असणें	and even that (knowing), swallowing it, simply being (asaṇem)
ऐसी जे दशा	such is the state (daśā)

Literal translation

English: Just so, one's own not-knowing is wiped out by knowing — and then, swallowing even that knowing, simply being: such is the state.

मराठी (आधुनिक): तसं आपलं नेणणं (अज्ञान) जाणण्यानं (ज्ञानानं) फिटतं — आणि मग ते जाणणंही गिळून फक्त 'असणं' — अशी जी अवस्था असते (तीच परमसिद्धी).

Metaphor-unfold

No extended metaphor in this ovi. The "swallowing the knowing" is a compressed paradox-statement (knowledge self-consuming into being), not an unfolded image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The ignorance-removed-by-knowledge-then-knowledge-self-consumed sequence is jñāna/jñāna-nivṛtti Vedānta, not a yogic laya-technique.

Cross-references

Internal: Restates the naiṣkarmya inner-structure (echoes 18.977's knowing-going-with-not-knowing); leads to the closing seal at 18.983.
Tukaram parallel:
Abhang 948 — त्यागें त्याग जाला ("by tyāga, tyāga itself was achieved"). The identical self-consuming structure as जाणणें... तेंहि गिळूनि असणें: the instrument of liberation (tyāga / jñāna) consumes even itself, so that no doer, doubt, or residue remains — only being. Both name a final move where the means cancels itself, not just its object.
Source citation: Bhagavad Gītā 18.49 — restates naiṣkarmya as double-negation: ignorance removed by knowledge, knowledge then self-consumed (गिळूनि), leaving sheer being (असणें) — the classical jñāna-then-jñāna-nivṛtti.

Modern application

When even your hard-won insight has to be let go for it to complete. First knowledge removes ignorance; then the knowledge itself is swallowed into being. Clutching the insight ("I understand now") is the last subtle bondage; the state is just being, not knowing-that-you-know.
When the tool that freed you must also be set down. Like a thorn used to remove a thorn and then both thrown away — the जाणणें that cleared the नेणणें is itself released. Don't enshrine the method.
When "I get it" relaxes into simply being, without the commentary. तेंहि गिळूनि असणें — swallowing even that, just being — is the maturity past the excitement of understanding, where you no longer narrate your own realization.

Sādhanā

Today, notice one insight you keep holding onto and re-telling yourself ("I've learned that I'm enough," "I know it's all awareness"). For two minutes, set down even the insight — don't think it, don't affirm it — and just be without the knowing-commentary. Let the knowing be swallowed into being.

Arc

18.982 names the state where even knowing is swallowed into being; 18.983 closes the cluster — beyond that state nothing else comes-to-pass, and therefore it is called the supreme perfection.

Ovi 18.983

Original (Marathi): तियेपरतें कांहीं । निपजणें आन नाहीं । म्हणौनि म्हणिपे पाहीं । परमसिद्धि ते ॥९८३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तियेपरतें कांहीं	beyond that (state), anything
निपजणें आन नाहीं	else to come-to-pass (nipajaṇem) — there is none
म्हणौनि म्हणिपे पाहीं	therefore it is called, see / mark
परमसिद्धि ते	the supreme-perfection (parama-siddhi), that

Literal translation

English: Beyond that, nothing else comes to pass; therefore, see, it is called the supreme perfection.

मराठी (आधुनिक): त्या अवस्थेपलीकडं आणखी काही घडण्याजोगं नसतं; म्हणून, बघ, तिला परमसिद्धी असं म्हणतात.

Metaphor-unfold

No extended metaphor in this ovi. It seals the naiṣkarmya-siddhi argument with a logical close (nothing-beyond-it, therefore supreme).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal:
18.982 → 18.983, developed-further — the state-where-knowing-is-swallowed sealed as परमसिद्धि.
18.983 ↔ 18.980, parallel-image — परमसिद्धि ते ring-completes सर्वसिद्धींत... परम हेचि; the two parama-statements bracket the naiṣkarmya-siddhi naming-block (18.980-983).
Tukaram parallel: (none specific to this ovi)
Source citation: Bhagavad Gītā 18.49 — परमां ("supreme") sealed: तियेपरतें... निपजणें आन नाहीं — म्हणौनि म्हणिपे... परमसिद्धि ते. परमसिद्धि directly renders परमां; the logic — nothing-beyond-it therefore supreme — closes the cluster's naiṣkarmya-siddhi argument, ring-completing परम हेचि of 18.980.

Modern application

When you reach a "ground floor" past which there's nothing further to attain — and that, not endlessness, is the relief. निपजणें आन नाहीं — nothing else comes to pass beyond it. The supreme isn't an infinite further climb; it's the place where the climbing genuinely ends.
When "supreme" means terminal, not best-so-far. The verse's logic is strict: it's परम because nothing is beyond it. The mark of the real summit is that there's no next.
When the end of seeking is recognized as completion, not loss. Some fear that "nothing more to attain" is bleak; the verse names it परमसिद्धि — the supreme perfection. The full stop is the fulfillment.

Sādhanā

Today, complete the cluster's arc in one sitting: take five minutes and, having dropped becoming (18.980), knowing (18.982), and doing (18.977), rest in the recognition there is nothing further to get here. Each time the mind offers a "next," answer once: beyond this, nothing else comes to pass. End there.

Arc

18.983 seals naiṣkarmya-siddhi as the parama-siddhi, ring-completing 18.980 and closing the cluster; the next śloka (BG-18.50, siddhim prāpto yathā brahma tathāpnoti nibodha me) takes up exactly this attained siddhi and turns to how the one who has reached it attains Brahman — the supreme niṣṭhā of jñāna that closes the chapter's mokṣa argument.

Cluster summary

Core teaching: BG-18.49 paints the finished renouncer in three converging strokes — an intellect unattached everywhere (asakta-buddhi sarvatra), a conquered self (jitātmā), a departed craving (vigata-spṛha) — and names his prize the supreme naiṣkarmya-siddhi, won "by renunciation." Across twenty-eight ovis Jñāneśvar makes this his fullest statement that renunciation is root-ignorance-destruction, not act-cessation: the three qualifiers are rendered as things falling away of themselves (wind no net can catch, fruit loosed from its stalk, possessions refused like a poison-cup, craving smothered like smoke over a buried fire); guru-grace arrives when the night of seeking is spent (sun, plantain, full-moon); that grace destroys root-ignorance, and with it the entire kartā-karma-kārya triputī dies like the unborn in a slain doe — this is samnyāsa, arising समूळ (root-and-all); and what remains is निष्क्रिय चिन्मात्रचि, actionless pure consciousness (the mirror removed yet seeing persists; the wave vanished into the sea). That actionless cit, beyond which nothing else comes to pass, is the परमसिद्धि.

Chapter arc position: BG-18.49 sits in the summative sannyāsa-and-jñāna block of adhyāya 18 (mokṣa-sannyāsa-yoga). It is the practical-portrait of the perfected renouncer whose doctrinal guard-rail is BG-3.4 (naiṣkarmya is not won by mere abstention) — and Jñāneśvar uses the verse to resolve exactly that tension, defining samnyāsa as the मुळाज्ञानसंन्यास that dissolves the triputī rather than the inaction BG-3.4 rejects. The cluster's nondual collapse of seer-seen (18.973-976) restates Bṛhadāraṇyaka 2.4.14 (tat kena kaṃ paśyet).

Connects to BG-18.50: सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे — the very siddhi defined here becomes the starting point of the next verse, which turns to how the one who has attained it reaches Brahman and the supreme niṣṭhā of jñāna, carrying the naiṣkarmya-siddhi forward into the brahma-prāpti that closes the chapter's mokṣa argument.

Cluster 0641 — BG-18.49 — *asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ — naiṣkarmya-siddhim paramām samnyāsenādhigacchati*

Ovi 18.956

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.957

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.958

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.959

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.960

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.961

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.962

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.963

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Sādhanā

Arc

Ovi 18.964

Word-by-word gloss

Literal translation

Metaphor-unfold

Nāth-yogic layer

Cross-references

Modern application

Cluster 0641 — BG-18.49 — asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ — naiṣkarmya-siddhim paramām samnyāsenādhigacchati