BG-2.60 — Even the Striving Sage's Mind Gets Dragged

BG-2.60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥६०॥

"Even of the striving discerning person, O son of Kuntī, the agitating senses forcibly carry away the mind."

The cautionary follow-up to BG-2.59's resolution. The prior śloka named param dṛṣṭvā nivartate — having seen the Supreme, [rasa] turns away. BG-2.60 now turns to spell out what happens when that seeing has not yet been achieved: the disciplined practitioner — the यतत् पुरुष (striving person) who is even विपश्चित् (discerning, knowledgeable) — still gets his mind forcibly dragged (हरन्ति प्रसभम्) by the agitating (प्रमाथिन्) senses.

The Sanskrit's key shock is the word अपि — even. Even the striver. Even the wise. Effort alone is not the door. The senses have a structural force that the discerning-but-still-effort-bound practitioner cannot finally outlast.

Jñāneśvar gives this in 5 ovis. 2.310 announces the inverse-claim: the resolution does not come within the sādhanā of those who depend on continual vigilance alone. 2.311 names the disciplined architecture they have built — abhyāsa as fortress, yama-niyama as partition, mind held in fist. 2.312 names the disorienting reversal: even these are made distressed, because the indriyas' force is mature enough that, like a witch deluding even a mantra-knower, it gets through. 2.313 names the indriyas' new strategy: they now arrive disguised as ṛddhi-siddhi — spiritual attainments — and grasp the practitioner through that disguise. 2.314 names the failure-state: at that junction, the mind goes; the abhyāsa stands knocked-over. Such is the structural forcefulness (बळकटपण) of the indriyas.

Ovi 2.310

Original (Marathi): येऱ्हवीं तरी अर्जुना । हें आया नये साधना । जे राहटताती जतना । निरंतर ॥३१०॥ Voice: krishna-to-arjuna (vocative अर्जुना)

Word-by-word gloss

Marathi	Meaning
येऱ्हवीं तरी अर्जुना	otherwise indeed, Arjuna
हें आया नये साधना	this does not come within [their] sādhanā / does not arrive in [their] reach
जे राहटताती जतना	[those] who go-about with vigilance
निरंतर	continually / unceasingly

Literal translation

English: Otherwise, Arjuna — this does not come within the sādhanā of those who continually go about with vigilance.

मराठी (आधुनिक): अन्यथा, अर्जुना — हे त्यांच्या साधनेत येत नाही, जे सतत जागरूकतेने (जतना) वर्तत असतात.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 2.308 (developed-further) — 2.308 named paramātma-darśana as the natural-completer of restraint; 2.310 spells out the inverse: continual vigilance alone does not bring this completion within reach (आया नये साधना).

Modern application

When you have done everything right for months and still find the underlying pull intact. The conscientious practitioner — the one who has cleaned the diet, the schedule, the inputs, the company — and yet the inner architecture of desire is unchanged. The classical sādhaka built the same architecture: routines, vigils, restraints, all निरंतर (unceasing). 2.310 names what such a practitioner needs to hear: the destination 2.59 described doesn't come within the sādhanā of vigilance alone. Effort places you at the door; effort does not open it.
When you measure progress by your sādhanā's completeness. 2.310's word is precise: आया नये साधना — does not come within the sādhanā. Not "the sādhanā is wrong" (it is not — vigilance is real). But "the destination does not come within it." The architecture is necessary; the architecture is not sufficient.

Sādhanā

Today, take inventory of the vigilance-practices you have sustained for the longest stretch (a daily sit, a fast-day, a digital boundary). For each, ask: has the target of this vigilance actually been neutralized, or has the vigilance simply become the new identity? The honesty of this question is itself the door BG-2.59 named.

Arc

2.311 will name what the vigilance-architecture looks like in detail — abhyāsa, yama-niyama, mind-held-in-fist.

Ovi 2.311

Original (Marathi): जयातें अभ्यासाची घरटी । यमनियमांची ताटी । जे मनातें सदा मुठी । धरूनि आहाती ॥३११॥ Voice: krishna-to-arjuna (continuation; relative-clause जयातें describing the same राहटताती जतना figures of 2.310)

Word-by-word gloss

Marathi	Meaning
जयातें अभ्यासाची घरटी	those for whom abhyāsa is a fortress / enclosed dwelling
यमनियमांची ताटी	[for whom] yama-niyama is the partition-screen
जे मनातें सदा मुठी	[those] who, the mind, always [in] their fist
धरूनि आहाती	are holding

Literal translation

English: Those for whom abhyāsa is a fortress, yama and niyama are the partition-screen, who continually hold the mind clenched in their fist —

मराठी (आधुनिक): ज्यांच्यासाठी अभ्यास हा एक गढ (घरटी) आहे, यम-नियम हे एक तटबंधीचे पडदे (ताटी) आहेत, जे मनाला सदैव मुठीत धरून ठेवतात —

Metaphor-unfold

The fortress-and-partition image. The disciplined sādhaka's sādhanā is not picturesque; it is defensive. Three elements:

Literal image	Philosophical referent	Modern equivalent
Fortress / enclosed dwelling (अभ्यासाची घरटी)	Sustained practice as the structure one lives inside	Daily routine of meditation/exercise/study as the architecture of one's actual life
Partition-screen (यमनियमांची ताटी)	Yama-niyama as the boundary-screen filtering inputs	Diet rules, screen-blockers, accountability structures, ethical commitments as a perimeter
Mind clenched in the fist (मनातें मुठी धरूनि)	Continuous deliberate attention-management	The exhausting work of catching every wandering thought, every impulse, every micro-distraction

The image is consistent and unromantic: the disciplined practitioner lives behind defenses. 2.310-2.311 do not mock this; they describe it precisely. The mockery — if there is one — is in 2.312's next move: the indriyas walk through these defenses anyway.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The घरटी / ताटी / मुठी triad is architectural-vernacular, not technical-yogic vocabulary.

Cross-references

Source citation: Yogasūtra 2.29 (echo) — यम-नियम-आसन-प्राणायाम-प्रत्याहार-धारणा-ध्यान-समाधयोऽष्टावङ्गानि — Patañjali's eight angas begin with yama and niyama, exactly the discipline-set 2.311 names as the sādhaka's partition. The structural-equivalence: Patañjali names them as the foundation-stones of the ladder; Jñāneśvar names them as the boundary-screen of the fortress. Both frames acknowledge yama-niyama as the architectural floor of sādhanā.

Modern application

When your sādhanā stack has become an over-engineered fortress. The diet plan, the calendar blocks, the apps blocking apps, the accountability partner, the journaling protocol, the meditation app's streak-counter, the supplements. Each element is reasonable. Together they form an अभ्यासाची घरटी — a fortress you actually live in. 2.311 does not say to dismantle it. But the next ovi will say: this is what the indriyas walk through when they arrive disguised.
When the mind is something you hold in your fist all day. The lived experience of मनातें सदा मुठी धरूनि is exhausting — every micro-impulse caught, every wandering thought re-directed, every drift named and corrected. The discipline is real. The cost is also real. 2.311's compassion is in naming exactly how hard the disciplined sādhaka is actually working. The next ovis will name why this hard work is still not enough.

Sādhanā

Name the three load-bearing structural elements of your current sādhanā-fortress. Then ask: are these the floor-of-the-ladder (necessary, supportive) or the whole-of-the-ladder (mistaken for the destination)? Both YS 2.29 and Jñāneśvar 2.311 affirm: yama-niyama is the floor. The mistake is treating the floor as the building.

Arc

2.312 will deliver the disorienting reversal: even this disciplined architecture is broken through by the indriyas.

Ovi 2.312

Original (Marathi): तेही किजती कासाविसी । या इंद्रियांची प्रौढी ऐसी । जैसी मंत्रज्ञातें विवसी । भुलवी कां ॥३१२॥ Voice: krishna-to-arjuna (continuation — तेही ... जैसी ... कां)

Word-by-word gloss

Marathi	Meaning
तेही किजती कासाविसी	even they are made distressed / agitated
या इंद्रियांची प्रौढी ऐसी	such is the maturity / forcefulness of these indriyas
जैसी मंत्रज्ञातें विवसी	just as a witch [seizes / deludes] a mantra-knower
भुलवी कां	deludes, doesn't she? / [does she not] delude?

Literal translation

English: Even they are made distressed — such is the maturity of these indriyas — just as a witch (विवसी) deludes a mantra-knower (मंत्रज्ञ), doesn't she?

मराठी (आधुनिक): त्यांनासुद्धा घालमेल (कासाविसी) होते — अशी या इंद्रियांची ताकद आहे — जशी मंत्र जाणणाऱ्यालाही विवशी (झपाटणारी शक्ती) भुलवते, नाही का?

Metaphor-unfold

The central simile of the cluster: the mantra-knower and the witch. A folkloric image: the practitioner who has the protective mantras at his command, yet a विवसी (a witch / female spirit-being who deludes by enchantment) gets through his protections anyway.

Literal image	Philosophical referent	Modern equivalent
Mantra-knower (मंत्रज्ञ)	The disciplined sādhaka who has mastered method	The seasoned practitioner who teaches what he practices, who has the vocabulary and the technique
Witch deludes (विवसी भुलवी)	The indriyas seize even the disciplined mind	The seasoned practitioner getting caught — not by gross temptation but by something subtler that bypasses his trained defenses
Mantras present but unavailing (implied)	Method present but insufficient against structural force	Knowing exactly what is happening and being unable to stop it from happening

The witch's power is not greater than the mantra; the witch's power is of a different kind. The mantra-knower's mantras work against demons (भूत), spirits (प्रेत), curses (शाप) — but a विवसी (with her sister-figures the डाकिनी / पिशाची in vernacular folklore) operates by delusion (भुलवी), and that is precisely what the indriyas do: not assault, but seduction-through-distraction. The disciplined sādhaka has trained for assault; the witch arrives by enchantment.

The metaphor-family is mantra-knower-deluded-by-witch — not previously seen in the corpus; the closest internal parallel is the तरंग-and-समुद्र metaphor only structurally (force the practitioner cannot finally control), but the specific frame here is folkloric-vernacular, drawing on Maharashtra village-narrative tropes.

Nāth-yogic layer

Close-call recorded. The word मंत्रज्ञ could be read as a mantric-tantric expert in a Nāth-sampradāya register. Disciplined reading: in this verse the mantra-knower is the figure of comparison (उपमान) for the disciplined sādhaka; the witch is the figure of comparison for the indriyas. The image is folkloric, drawing on vernacular Marathi village-narratives in which mantra-knowers protect against ordinary supernatural threats but are vulnerable to seductive-deluding spirits. Not Nāth-tantric esotericism. present: false honest.

Modern application

When the experienced meditator is mid-deluded by a pleasure he no longer recognizes as a pleasure. The classical seduction of advanced practice: the felt-virtuousness of one's sādhanā, the subtle pride in one's identity-as-practitioner, the pleasure of explaining the path to others. These are not gross sense-objects; they are precisely the things the experienced practitioner's defenses do not detect. The विवसी has walked past the mantras.
When mastery of method becomes the new vulnerability. 2.312's exact word is प्रौढी — maturity / fullness / forcefulness. The indriyas have grown up. They no longer try to assault the practitioner with gross objects (the trained sādhaka would catch that immediately). They arrive by delusion — appearing as something other than themselves. The mantra-knower's training does not include a defense against this, because his training assumed the threat would come as a threat.
When you find yourself distressed despite doing everything right. तेही किजती कासाविसी — even they are made distressed. The honest observation: the disciplined sādhaka is not at peace. He is at war, and the war is exhausting. Jñāneśvar names this with compassion, not with judgment. The fortress-life is not the destination; it is the failed-attempt to substitute for the destination.

Sādhanā

For 10 minutes today, drop the fortress entirely. Don't apply any restraint, any vigilance, any rule. Just observe what the indriyas actually do in those 10 minutes — what they reach toward, what they avoid, where they hunt for pleasure. The 10 minutes is research, not regression. The विवसी cannot be defended against by the mantra-knower's training; she can only be seen through. Begin by seeing her clearly.

Arc

2.313 will name the specific disguise the indriyas now use: ṛddhi-siddhi — spiritual attainments.

Ovi 2.313

Original (Marathi): देखैं विषय हे तैसे । पावती ऋद्धिसिद्धिचेनि मिषें । मग आकळिती स्पर्शें । इंद्रियांचेनि ॥३१३॥ Voice: krishna-to-arjuna (continuation; the imperative देखैं here is the generic Old-Marathi narrative-imperative, per methodology — not a voice-shift)

Word-by-word gloss

Marathi	Meaning
देखैं विषय हे तैसे	see — these viṣayas, in such manner
पावती ऋद्धिसिद्धिचेनि मिषें	arrive by the pretext / disguise of ṛddhi-siddhi
मग आकळिती स्पर्शें	then they grasp [him] by touch
इंद्रियांचेनि	of [through] the indriyas

Literal translation

English: See — these viṣayas in just such a manner arrive under the pretext of ṛddhi-siddhi (powers / attainments). Then they grasp [the practitioner] through the touch of the indriyas.

मराठी (आधुनिक): पाहा — हे विषय अशाच तऱ्हेने, ऋद्धी-सिद्धीच्या मिषाने (बहाण्याने) येतात. मग इंद्रियांच्या स्पर्शाने त्यास आकळून घेतात (पकडतात).

Metaphor-unfold

Continuation of the mantra-knower-deluded-by-witch family. 2.313 names the witch's specific disguise: not gross sense-pleasure (which the mantra-knower would catch) but ṛddhi-siddhi — spiritual attainments, powers acquired through sādhanā. The indriyas now wear the costume of advancement.

Literal image	Philosophical referent	Modern equivalent
Viṣayas arriving under pretext (मिषें पावती)	Sense-objects approaching in disguise	The pull-toward-an-experience presenting itself as the path-toward-the-experience
Pretext of ṛddhi-siddhi (ऋद्धिसिद्धिचेनि)	The disguise is spiritual attainment	The "I had a special meditation," the lucid dream, the kuṇḍalinī-tingle, the "I'm getting somewhere" sensation
Grasping through indriya-touch (आकळिती स्पर्शें इंद्रियांचेनि)	The capture happens through the senses' contact	The subtle bodily pleasure of the spiritual experience is what binds; the experience is the new viṣaya

The doctrinal point is precise and matches YS 3.37: when one has refused gross viṣayas, the same hunger reappears as a hunger for evidence of progress. The siddhi is the new sweet. The mantra-knower's training did not include defenses against being seduced by his own advancement, because the training assumed advancement was the goal.

Nāth-yogic layer

Close-call recorded. ऋद्धि-सिद्धि is a recognizable yogic-doctrinal phrase, present at YS 3.37 (siddhis-as-obstacles-to-samādhi) and explicit in Nāth-sampradāya texts that catalogue siddhis. Disciplined reading: the usage here is the general yogic-doctrinal siddhi-as-obstacle frame, not specifically Nāth-tantric. The chapter is karma-yoga doctrinal; no kuṇḍalinī / cakra / nāḍī specificity surrounds. present: false honest.

Cross-references

Source citation: Yogasūtra 3.37 (echo) — ते समाधावुपसर्गा व्युत्थाने सिद्धयः — Patañjali names siddhis as obstacles-to-samādhi (though they appear as attainments-from-the-standpoint-of-outflow / vyutthāna). 2.313's claim — that viṣayas approach disguised as ṛddhi-siddhi — is the moral-psychology counterpart of Patañjali's structural warning. Both texts name the same threshold: the very products of advanced sādhanā become the channel through which the sense-pull re-enters.

Modern application

When you are caught by your own spiritualization. The viṣayas that successfully grasp the seasoned practitioner do not look like viṣayas anymore. They look like insight, like experience, like the next stage of practice. The pleasure of having a profound meditation, the rasa of "I'm getting somewhere," the dopamine of an inner-circle teacher's acknowledgment, the certification, the title, the public identity. Each is ऋद्धिसिद्धिचेनि मिषें — viṣayas in the costume of attainment.
When the bodily-felt signature of your spiritual practice has become the new addiction. The pleasant tingle, the calm-feeling, the energetic-buzz, the felt-sense of openness — these are bodily sensations being read by the indriyas as desirable. They become the new sweet. 2.313 names exactly this: आकळिती स्पर्शें इंद्रियांचेनि — grasped by the touch (the sensation) of the indriyas. The capture is through the sensory channel, not despite it.
When 'siddhi-hunting' has become invisible because it has become normal. Modern equivalents: the chase for the "deeper experience," the "real teacher," the "authentic transmission," the certification-collecting, the experience-shopping. The viṣayas have wrapped themselves in the path's own vocabulary. 2.313 says: this is the same indriya-pull, just better disguised. The pull's destination has changed from gross-pleasure to spiritual-pleasure; the pull itself is identical.

Sādhanā

Name one spiritual pleasure you currently chase that you have not previously named as a pleasure. (The felt-tingle of a "good sit"; the satisfaction of having completed a retreat; the warmth of being-recognized-as-a-practitioner; the rasa of having something inner to report.) Notice: this is the disguise the indriyas are wearing today. Not a problem to defeat; a costume to see through.

Arc

2.314 will name the failure-state in one line: at that junction, the mind goes, the abhyāsa stands knocked-over.

Ovi 2.314

Original (Marathi): तिये संधीं मन जाये । मग अभ्यासीं ठोठावलें ठाये । ऐसें बळकटपण आहे । इंद्रियांचें ॥३१४॥ Voice: krishna-to-arjuna (closing description of the cluster; तिये संधीं ... मग ... ऐसें summary structure)

Word-by-word gloss

Marathi	Meaning
तिये संधीं मन जाये	at that junction, [the] mind goes
मग अभ्यासीं ठोठावलें ठाये	then the abhyāsa stands knocked-over / stalled / collapsed-in-place
ऐसें बळकटपण आहे	such is the structural strength / forcefulness
इंद्रियांचें	of the indriyas

Literal translation

English: At that junction the mind goes; then the abhyāsa stands knocked-over. Such is the structural force of the indriyas.

मराठी (आधुनिक): त्या सांधीच्या क्षणी मन निसटून जाते — मग अभ्यास ठप्प पडतो (ठोठावलेला उभा राहतो). इंद्रियांचे एवढे बळकट सामर्थ्य आहे.

Metaphor-unfold

No extended metaphor in this ovi (the cluster's central simile concluded at 2.313). अभ्यासीं ठोठावलें ठाये is a vivid local-image — the practice stands knocked-over — but it functions as a doctrinal-conclusive image, not as an unfolded metaphor.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Source citations:
BG-2.61 (echo) — तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता — the immediately-following śloka prescribes the corrective: having restrained all those [senses], sit yoked, focused on Me; one whose indriyas are under control has established prajñā. 2.314 is the negative-mirror that 2.61 then resolves. The structural pairing: 2.60 diagnoses the failure-state of abhyāsa-without-mat-paraḥ; 2.61 prescribes the resolution-state of abhyāsa-as-mat-paraḥ.
BG-6.35 (echo) — असंशयं महाबाहो मनो दुर्निग्रहं चलम् अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते — Kṛṣṇa later affirms what 2.314 has just diagnosed: the mind IS hard-to-restrain; but the abhyāsa-vairāgya pair holds it. 2.314 has shown why abhyāsa alone fails; 6.35 names what abhyāsa requires as its partner (vairāgya — non-attachment to attainments, the very thing 2.313 just named the practitioner as lacking).
Internal link: 6.35 (developed-further) — the diagnosis here is exactly the structural problem 6.35 formally answers with the abhyāsa-vairāgya pair.

Modern application

When you relapse from a long disciplined stretch — and the relapse is named structurally rather than morally. The conventional reading of relapse is moral: "I failed; I was weak; I should have tried harder." 2.314's reading is structural: there is a junction (संधी) where the indriyas' bālakaṭapaṇa (forcefulness) meets the abhyāsa's defensive strength, and at that junction — for as long as the resolution of 2.59 has not been reached — the indriyas win. Not because the practitioner failed; because the structure has a ceiling. The 6.35 vairāgya is what changes the structure.
When the moment of relapse feels disproportionate to its cause. The dieter's collapse over one cookie. The recovering addict's relapse from one social drink. The disciplined meditator's three-week disappearance after one disturbing thought. The disproportion is what 2.314 names with संधी — a junction, a narrow window where structural force meets exhausted vigilance. The relapse is not large; the junction is small; the indriyas' bālakaṭapaṇa is what makes the small junction sufficient.
When the long-built abhyāsa visibly collapses in one moment. अभ्यासीं ठोठावलें ठाये — the abhyāsa stands knocked-over. The image is vivid: the practice does not gradually erode; it falls. Months of structure, one moment of dragging, and the structure is on the ground. This is not the practitioner's fault. This is the structure's ceiling. 2.314 names it so the next śloka (2.61) can prescribe the door beyond the ceiling.

Sādhanā

Recall — without judgment — one moment in your life when a long-built sādhanā or discipline collapsed in a single junction. Name what arrived at that junction. (For most practitioners, it was a viṣaya in the costume of something else — a pleasure that disguised itself as a need, an experience that disguised itself as growth.) The exercise is not to condemn the past collapse but to recognize the junction-pattern, so that next time it can be seen as it arrives.

Arc

The cluster closes. The next śloka, BG-2.61, will prescribe the corrective posture: तानि सर्वाणि संयम्य युक्त आसीत मत्परः — having restrained all [senses], sit yoked, focused on Me. The mat-paraḥ posture is what gives abhyāsa the second component (vairāgya / mat-paraḥ-focus) that 2.314 has just shown abhyāsa-alone lacks.

Cluster summary

Core teaching: Even the striving discerning person's senses can forcibly drag the mind. Where BG-2.59 named paramātma-darśana as the natural-completer of restraint, BG-2.60 spells out the negative-mirror: sustained vigilance alone — abhyāsa-as-fortress, yama-niyama-as-partition, mind-held-in-fist — eventually buckles. The indriyas have a maturity (प्रौढी) that deludes even the mantra-knower, just as a witch (विवसी) deludes one who knows mantras. And the indriyas now attack from a new angle: viṣayas arrive disguised as ṛddhi-siddhi (spiritual attainments), and at that junction the mind goes, the abhyāsa stands knocked-over. The cluster names the structural reason effort-alone fails — not because the sādhaka is weak, but because the indriyas' force is structural.

Chapter arc position: The cautionary follow-up to BG-2.59's resolution. Where 2.59 named paramātma-darśana as the natural-completer of restraint, BG-2.60 turns to spell out what happens when that darśana is absent: even the disciplined striver gets dragged. The cluster sits as the diagnostic-middle of the sthitaprajña-portrait's effort-vs-darśana axis. The next śloka (2.61) will prescribe the corrective posture (mat-paraḥ); 2.62-63 will trace the failure-chain (sanga → kāma → krodha → buddhi-nāśa); 2.64-65 will name the prasāda-resolution.

Connects to BG-2.61: तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता — having restrained all those [senses], let him sit yoked, focused on Me; for one whose indriyas are under control, prajñā is established. The positive-mirror of 2.60's diagnosis: the mat-paraḥ posture is what makes the abhyāsa-fortress actually hold. Then BG-6.35 will formally pair abhyāsa with vairāgya — the pair-doctrine 2.60-61 is implicitly building toward.

Central image: The cluster's vivid simile is the mantra-knower deluded by the witch (मंत्रज्ञ + विवसी, 2.312-2.313) — a folkloric image of the disciplined practitioner whose protective mantras work against ordinary threats but not against the indriyas' seduction-by-delusion. 2.313 names the witch's specific disguise: ṛddhi-siddhi — spiritual attainments. The seasoned practitioner's vulnerability is not gross pleasure but the spiritualization of pleasure.

Loop-end note: Decoded under loop-end pragmatism. Cross-references kept tight to the immediately-adjacent BG-2.61 (verified), the canonical BG-6.35 abhyāsa-vairāgya pair (verified), YS 2.29 yama-niyama foundation (verified), and YS 3.37 siddhi-as-obstacle (verified). Tukaram parallels deferred — the indriya-pull-overcomes-discipline theme has Tukaram resonances (2630 anti-vice prayer, 2742 yātī-hīna refuge prayer, 2836 sādhaka-discipline) but none are direct mantra-knower-deluded parallels; better empty than wrong. The 2.312 मंत्रज्ञ-विवसी and 2.313 ऋद्धिसिद्धि are flagged as Nāth-yoga close-calls but disciplined to present: false on the contextual grounds that the मंत्रज्ञ-विवसी image is folkloric-vernacular (not Nāth-tantric esotericism) and the ऋद्धिसिद्धि usage is general-yogic-doctrinal (no cakra/suṣumnā/nāḍī register surrounds).