BG-2.70 — The Ocean That Is Filled And Yet Unmoved
BG-2.70
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शांतिमाप्नोति न कामकामी ॥७०॥
"Just as waters enter the ocean — which is being-ever-filled and yet immovably-established — so [the one whom] all kāmas enter [in the same way], he attains śānti; not the kāma-craver."
This is the positive crown-image of the entire sthitaprajña-portrait. Adhyāya 2 has, since BG-2.55, been building the figure of the steady-wise-one mostly through negation — not stirred by sorrow (2.56), not attached to pleasant or unpleasant (2.57), withdrawn like a tortoise (2.58), whose indriyas are restrained on every side (2.68). BG-2.70 finally gives the positive image: the sthitaprajña is the ocean.
The Sanskrit packs the image in two compound adjectives, both modifying समुद्र: आपूर्यमाणम् (being-ever-filled — present-participle, continuous-flow) AND अचलप्रतिष्ठम् (immovably-established — at the same time). The ocean receives every river-mouth in unceasing inflow and is not thereby raised beyond its mark. This is what the sthitaprajña is: not the empty vessel (negative-portrait) and not the full-and-overflowing vessel (devotional rapture) — but the simultaneously-being-filled and immovably-established vessel. Both motions, at once, with no contradiction.
Jñāneśvar gives this in nine ovis, the longest sustained metaphor-treatment in adhyāya 2. The structure is precise:
- 2.357-360 unfold the ocean-image proper (with one critical addition: Jñāneśvar makes both the inflow-without-increase AND the outflow-without-decrease explicit, while the Sanskrit only states the first)
- 2.361 gives a first confirming-image — the sun's house needs no lamp
- 2.362 lands the application — the sthitaprajña is entangled-within in mahā-sukha
- 2.363 gives a second confirming-image — the city-dweller is unmoved by the offer of a Bhil-hamlet
- 2.364 gives a third confirming-image — the amṛta-drinker does not exchange for sour-gruel
- 2.365 closes with the a-fortiori — since svarga itself has been written off (BG-2.42-43), what then are ordinary ṛddhi-siddhis to him?
The cluster's load-bearing Marathi word is अक्षोभता at 2.357 — non-disturbability — Jñāneśvar's tight gloss on acalapratiṣṭha. The sthitaprajña is akṣubdha: not someone who has suppressed his disturbance, but someone whose interior is shaped such that inflow and outflow no longer have an axis along which they could disturb him.
Ovi 2.357
Original (Marathi): पार्था आणीकही परी । तो जाणों येईल अवधारीं । जैसी अक्षोभता सागरीं । अखंडित ॥३५७॥ Voice: krishna-to-arjuna (line-opening vocative
पार्था; imperativeअवधारींis attend / consider, addressed to Arjuna within Kṛṣṇa-speech)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| पार्था | O Pārtha (Arjuna) |
| आणीकही परी | by yet-another mode also |
| तो जाणों येईल | he can be known [understood] |
| अवधारीं | attend / consider closely |
| जैसी अक्षोभता सागरीं | just as the non-disturbability [is] in the ocean |
| अखंडित | unbroken / continuous |
Literal translation
English: O Pārtha, by yet another mode also he [the sthitaprajña] can be known — attend: just as the non-disturbability that abides unbroken in the ocean.
मराठी (आधुनिक): हे पार्था, आणखी एका दृष्टीने तो [स्थितप्रज्ञ] समजून घ्यायचा झाला, तर ऐक — समुद्रात जी अखंडित अक्षोभता असते, तशीच त्याची स्थिती असते.
Metaphor-unfold
The cluster's central image opens here. The Marathi compresses the Sanskrit's acalapratiṣṭha into a single tight noun: अक्षोभता (akṣobhatā — non-disturbability / non-agitatedness / immovability-of-state). And the qualifier अखंडित (unbroken, continuous, without gap) gives the non-disturbability its temporal dimension: it is not occasional, not state-dependent, not earned-back-after-loss — it is unbroken.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The ocean (सागर / समुद्र) | The sthitaprajña's interior — vast enough that every inflow can be received without overflow | The mature inner-life that has room for what arrives without being remade by it |
| Non-disturbability (अक्षोभता) | The acalapratiṣṭha quality — immovably-established, not stirred by what enters or leaves | The settled inner-amplitude that no single event raises or lowers |
| Unbroken (अखंडित) | The steadiness-over-time of the state — not earned afresh each day | The person whose equanimity is not a daily practice but a structural feature of who they are |
Nāth-yogic layer
No Nāth-yogic referent. Sāgara / akṣobhatā are standard Vedāntic-doctrinal vocabulary for the ātman's character; not tantric-yogic body-geography.
Cross-references
- Internal: the same image-shape develops further at 2.360 (where the application lands).
- Tukaram parallel: none claimed (Tukārām uses ocean-imagery for bhakti-loss / bhava-sindhu-tarane but not for this specific akṣobhatā-as-sthitaprajña shape).
- Source citation: the Sanskrit BG-2.70 being unfolded; no additional citation needed here.
Modern application
- When you discover that what you most want is to be able to receive without being remade by what you receive. The figure 2.357 names is not someone who is closed. The ocean does not refuse the rivers. It receives them all — and is not thereby altered. The contemporary reader who has spent years trying to be open often discovers that mere openness produces a different problem: every inflow remakes the interior. 2.357 names a different option: an interior so amply-established that inflow does not remake it.
- When your equanimity is daily-earned rather than structural. The practitioner who returns to baseline only by morning practice — and whose evening interior is again roiled by the day's micro-arrivals — has not yet reached aखंडित (unbroken). 2.357 names unbroken as the actual mark.
- When you mistake non-reactivity for the sthitaprajña. The ocean is not non-reactive — it receives the rivers; it is changed in the trivial sense that water has now entered; but it does not kṣubdh — does not lose its level. The distinction matters: non-reactivity is shutdown; akṣobhatā is room-enough.
Sādhanā
Today, identify one inflow — a piece of news, an arrival, a compliment, a slight — that you received in the last 24 hours and that raised or lowered your interior level even slightly. Name it without judgment. Then ask: if the interior had been the ocean rather than the small pond, would this inflow have been able to alter the level? The point is not to suppress reaction but to notice the amplitude of the receiver.
Arc
2.358 will state the first side of the ocean-property — even-when-all-rivers-come, the ocean's level does not rise beyond its mark.
Ovi 2.358
Original (Marathi): जऱ्ही सरितावोघ समस्त । परिपूर्ण होऊनि मिळत । तऱ्ही अधिक नोहे ईषत । मर्यादा न संडी ॥३५८॥ Voice: krishna-to-arjuna (continuation of 2.357's tableau within sustained Kṛṣṇa-monologue; the
जऱ्ही ... तऱ्हीcorrelative ties this ovi to 2.357)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जऱ्ही सरितावोघ समस्त | even though all the river-currents (sarit-ogha) — every one of them |
| परिपूर्ण होऊनि मिळत | being fully-filled, [they] meet/merge [into it] |
| तऱ्ही अधिक नोहे ईषत | yet it does not become greater [even] by a trifle (īṣat = a little, even slightly) |
| मर्यादा न संडी | it does not abandon its bound / mark / limit (maryādā) |
Literal translation
English: Even though all river-currents, being themselves fully-filled, merge into it — yet it does not become greater by even a trifle; it does not abandon its mark.
मराठी (आधुनिक): सगळ्या नद्या जरी काठोकाठ भरून त्यात येऊन मिळाल्या, तरीही तो किंचितही वाढत नाही — आपली मर्यादा सोडत नाही.
Metaphor-unfold
This is the direct unfolding of the Sanskrit's आपूर्यमाणम् — being-ever-filled. The Sanskrit holds the inflow-and-non-overflow paradox in a single participle; Jñāneśvar relaxes it into a fuller picture: even when the rivers are themselves परिपूर्ण (fully-filled) — i.e. at flood-stage, not trickling — the ocean still does not exceed its mark by even ईषत (a trifle).
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Rivers themselves fully-filled (परिपूर्ण होऊनि) | Inflow at its strongest — the flood-stage arrival of objects, recognitions, attainments, kāmas | The peak-arrival moments — the windfall, the breakthrough, the unexpected praise, the new opportunity |
| Not greater by even a trifle (अधिक नोहे ईषत) | The receiver's interior does not register the inflow as a raise in level | The interior that hears the windfall and continues at the same amplitude |
| Does not abandon its mark (मर्यादा न संडी) | The acalapratiṣṭha — the established-line is held; the boundary does not move under pressure-of-inflow | The settled person whose self-estimate, mood-level, and operating-amplitude do not move when news is good |
The Marathi word मर्यादा is striking here — the bound, the mark, the established-line. The ocean has a maryādā — a coastline, a high-water mark — and even at flood-tide-of-rivers does not move it. This is the operational meaning of acalapratiṣṭha: established at a maryādā that inflow cannot move.
Nāth-yogic layer
No Nāth-yogic referent. The river-and-ocean image is Vedāntic-doctrinal.
Cross-references
- Internal: continues 2.357's image; pairs with 2.359 (the opposite case).
- Tukaram parallel: none claimed.
- Source citation: the Sanskrit
आपूर्यमाणम्is being directly unfolded; the unfolding is the citation.
Modern application
- When good news arrives and does not raise you. The promotion comes; the book is accepted; the diagnosis is clean; the prodigal returns. 2.358 names the interior whose maryādā these inflows do not move. Not because the inflow is rejected —
परिपूर्ण होऊनि मिळत, they enter, being themselves fully-filled — but because the receiver has more amplitude than the inflow's force. The opposite is more familiar: the small good-news that produces a disproportionate inner-spike, telling you precisely how small your amplitude is. - When the windfall doesn't make you bigger. A version of the same point. The sthitaprajña's maryādā does not move upward under windfall. He is not made larger, more impressive, more substantial by what arrives. The amplitude was already there.
- When you notice your maryādā has been moving. The contemporary diagnostic: track your interior maryādā over a week of mixed news and notice whether it moves with each inflow. If it does, the maryādā is small; if it doesn't, the ocean is open.
Sādhanā
Today, before any external event, write down your interior-amplitude on a 1-10 scale. Then, at the end of the day, write it down again. Read the news you received during the day. Was your amplitude moved by the inflows — even by a ईषत (trifle)? Don't try to change anything. Just observe whether maryādā held.
Arc
2.359 will state the opposite case — even when the rivers run dry in the hot season, the ocean is not diminished.
Ovi 2.359
Original (Marathi): ना तरी ग्रीष्मकाळीं सरिता । शोषूनि जाती समस्ता । परी न्यून नव्हे पार्था । समुद्रु जैसा ॥३५९॥ Voice: krishna-to-arjuna (vocative
पार्थाline-internal; theना तरी('or rather / on the other hand') is the rhetorical pivot to the opposite case)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ना तरी ग्रीष्मकाळीं सरिता | or else, in the hot season, the rivers — |
| शोषूनि जाती समस्ता | drying-up / being-absorbed, all [of them] go [away] |
| परी न्यून नव्हे पार्था | yet it does not become diminished, O Pārtha |
| समुद्रु जैसा | the ocean — just so |
Literal translation
English: Or — in the hot season, the rivers all dry up and go (or: being-absorbed-by-drought, all of them disappear) — yet the ocean does not become diminished, O Pārtha. So [is the sthitaprajña].
मराठी (आधुनिक): किंवा उन्हाळ्यात सगळ्या नद्या शोषल्या जाऊन कोरड्या पडतात, तरी समुद्र मात्र किंचितही कमी होत नाही — पार्था, [स्थितप्रज्ञही] असाच आहे.
Metaphor-unfold
This is Jñāneśvar's addition to the Sanskrit's image — the doctrinal complement the Sanskrit leaves implicit. The Sanskrit BG-2.70 names only the inflow-without-raise (waters entering the ever-filling ocean). Jñāneśvar makes the outflow-without-decrease explicit. Both motions are now in the picture. The sthitaprajña's acalapratiṣṭha is bi-directional: not moved by inflow (2.358), not moved by outflow (2.359). The ocean does not need its rivers to be at flood-stage to maintain its level; neither does it become smaller when they dry up.
The Marathi शोषूनि जाती is precise: being-absorbed-and-going-away. The summer heat absorbs the rivers; the rivers, formerly carriers of water into the ocean, are now themselves dried-up. The inflow has ceased. The ocean's response: न्यून नव्हे — does not become diminished. Not less; not smaller; not depleted.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Hot season / ग्रीष्मकाळीं | The seasons of life when inflow stops — when sources dry, supports withdraw, opportunities vanish | The career-drought year, the unmet expectation, the friendship-that-faded, the loss of the steady source |
| Rivers drying up (शोषूनि जाती समस्ता) | All channels of inflow ceasing simultaneously — not one source, but every source | The compound-loss period: when everything seems to be receding at once |
| Ocean not diminished (न्यून नव्हे) | The interior's amplitude not contracting under loss-of-supply | The person whose self-estimate, presence, and capacity do not shrink when the world withdraws its acknowledgments |
Nāth-yogic layer
No Nāth-yogic referent. Grīṣmakāla / sarita / samudra are general Vedāntic / poetic vocabulary, not tantric.
Cross-references
- Internal: pairs with 2.358 as the bi-directional structure; 2.360 will land the application.
- Tukaram parallel: none claimed.
- Source citation: none beyond the Sanskrit (and note that this image is Jñāneśvar's complement to the Sanskrit, not the Sanskrit itself).
Modern application
- When the inflow stops and you do not shrink. The harder side of the test. Most people can maintain composure when good things arrive. The deeper question is whether you maintain amplitude when good things stop arriving — when the recognitions thin out, when the social validation withdraws, when the career-source dries up, when the friendships go quiet. 2.359 names this as the second axis of acalapratiṣṭha: not shrunk by drought.
- When loss is symmetric with gain in your interior. The mathematical formulation: if a +1 inflow raises your interior by 0, then a -1 outflow must also lower your interior by 0. The asymmetric case — undisturbed-by-gain but devastated-by-loss — is not the sthitaprajña; it's a partial steadiness that the drought will eventually expose.
- When you notice you have been waiting for the rivers to resume. The subtle test. The person who weathered the drought-season without overt collapse but who was, throughout, waiting for inflow to resume — has not yet reached
न्यून नव्हे. The ocean does not wait for the rivers. Its level is its level whether the rivers run or not.
Sādhanā
Today, identify one source of regular inflow (recognition, attention, opportunity, affection) that has thinned in your life over the past months or year. Ask honestly: has my interior amplitude shrunk in step with that thinning? If yes, the work named here is to notice that the shrinking was unnecessary — that the ocean's level is not a function of the rivers' flow.
Arc
2.360 will land the application: bring the bi-directional ocean-image into the sthitaprajña's encounter with ṛddhi-siddhi (and its non-arrival).
Ovi 2.360
Original (Marathi): तैसा प्राप्तीं ऋद्धिसिद्धीं । तयासि क्षोभु नाहीं बुद्धी । आणि न पवतां न बाधी । अधृति तयातें ॥३६०॥ Voice: krishna-to-arjuna (correlative
तैसा('just so') completing theजैसी ... तैसाstructure begun at 2.357 — the entire ocean-image is the jaisi and this is the taisa; sustained Kṛṣṇa-monologue throughout)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तैसा प्राप्तीं ऋद्धिसिद्धीं | likewise, in the attaining of ṛddhi-siddhi (supranormal-attainments) |
| तयासि क्षोभु नाहीं बुद्धी | his buddhi has no kṣobha (agitation) |
| आणि न पवतां | and at not-arriving [of the same] |
| न बाधी अधृति तयातें | adhṛti (loss-of-fortitude) does not afflict him |
Literal translation
English: Likewise, at the arrival of ṛddhi-siddhis his buddhi has no kṣobha; and at their non-arrival, adhṛti (loss-of-fortitude) does not afflict him.
मराठी (आधुनिक): त्याचप्रमाणे, ऋद्धि-सिद्धी प्राप्त झाल्या तरी त्याच्या बुद्धीला क्षोभ होत नाही — आणि त्या न मिळाल्या तरी त्याला अधृति बाधा करीत नाही.
Metaphor-unfold
This is the application-ovi of the four-ovi ocean-tableau. The image's bi-directional non-alteration (rivers-arriving / rivers-drying) lands onto its precise referent: the sthitaprajña's encounter with ṛddhi-siddhi.
Why ṛddhi-siddhi specifically? Because in the yoga-literature these are the canonical most-tempting attainments — the supranormal powers (yogic siddhis like aṇimā, mahimā, laghimā, etc., and ṛddhis = abundances, fortunes) that even the practitioner who has renounced ordinary objects can find themselves attracted to. Jñāneśvar names the ṛddhi-siddhi pole precisely because it's the residual attachment — the last kāma that even an advanced sādhaka may keep, telling themselves these powers are for the work. 2.360 names the sthitaprajña-test: he meets ṛddhi-siddhi-inflow with no kṣobha-of-buddhi (= the ocean-not-raised-by-rivers, 2.358), and he meets their non-arrival with no adhṛti (= the ocean-not-diminished-by-drought, 2.359).
The structural pairing is exact:
| Ocean-image term | Application term | The bi-directional property |
|---|---|---|
| Rivers entering at flood (2.358) | Ṛddhi-siddhi-prāpti (their arrival) | Inflow without raise |
| Maryādā unmoved (2.358) | क्षोभु नाहीं बुद्धी (no kṣobha-of-buddhi) | The interior-line holds |
| Rivers drying (2.359) | न पवतां (their not-arriving) | Outflow / absence |
| न्यून नव्हे (not diminished) (2.359) | न बाधी अधृति (no adhṛti-affliction) | The interior-amplitude holds |
The Marathi अधृति (adhṛti = loss-of-fortitude / lack-of-dhṛti) is the precise technical opposite of dhṛti (sustained fortitude). What the ocean-amplitude prevents is adhṛti at non-arrival — the collapse-of-fortitude that comes when the expected attainments do not materialize.
Nāth-yogic layer
No Nāth-yogic referent. Ṛddhi-siddhi is yoga-literature vocabulary, but here it functions as the kāma-pole specified (the most-tempting kāma-class for an advanced practitioner), not as a tantric body-experience.
Cross-references
- Internal: 2.357 (developed-further) — returns to the akṣobhatā image and lands its application. Same shape, same image.
- Tukaram parallel: none claimed (Tukārām broadly rejects the pursuit of siddhis, e.g. abhang 2882 mūngī-eat-sugar humility-doctrine; close enough thematically to flag here, but his rejection-stance is different from BG-2.70's bi-directional-non-alteration stance, so deferring rather than claiming a tight parallel).
- Source citation: none beyond the Sanskrit's
सर्वे कामाःbeing concretized to ṛddhi-siddhi-as-the-test-class by Jñāneśvar.
Modern application
- When prestige, recognition, or capability arrives and produces no kṣobha-of-buddhi. The contemporary version of ṛddhi-siddhi: the unexpected platform, the influence-spike, the perceived-as-special status, the book that hits, the talk that goes viral. These are the advanced-practitioner kāmas — the ones the renunciant tells themselves are for the work. 2.360 names the test: when these arrive, does the buddhi-line hold, or does it kṣubdh — get agitated, start spinning forward-plans, start subtly identifying with the new amplitude? If kṣubdh, the ocean has not yet been reached.
- When the expected siddhis do not arrive and adhṛti does not afflict you. The complementary test. The senior practitioner who expected the deeper realization by now and finds it not-arrived; the long-term contributor who expected the recognition by now and finds it not-arrived; the dharma-worker who expected the larger reach by now and finds the work staying small. 2.360 names adhṛti as the affliction-of-non-arrival: the giving-up, the loss-of-the-thread, the slow-creeping-doubt. The sthitaprajña is not afflicted by adhṛti because his amplitude does not depend on whether the expected attainment lands.
- When you notice that you have been measuring yourself by your siddhis. The diagnostic. If you find yourself, even quietly, taking the measure of your sādhanā or your life by what has arrived in terms of recognition, capability, or supranormal-effects, the ocean has not yet been entered. The maryādā is moving with the inflow. 2.360 names the alternative: a buddhi-line that does not move with what arrives, and an interior-amplitude that does not shrink with what does not arrive.
Sādhanā
Today, name one ṛddhi or siddhi (in the broad sense — any advanced-practitioner attainment you might secretly want: a particular kind of realization, a particular form of recognition, a particular capacity) and ask: if it arrived today, would my buddhi-line hold? If it never arrives, would I be afflicted by adhṛti? Both questions, not one. The sthitaprajña test is bi-directional.
Arc
2.361 will give a first confirming-image — the sun's house needs no lamp. Different image-family, same argument-shape: the self-sufficient does not need the acquired.
Ovi 2.361
Original (Marathi): सांगैं सूर्याच्या घरीं । प्रकाशु काय वातीवेरी । कां न लविजे तरी अंधारीं । कोंडेल तो ॥३६१॥ Voice: krishna-to-arjuna (the imperative
सांगैं('say / tell me') is rhetorical-question to Arjuna within sustained Kṛṣṇa-monologue, not a voice-shift to jnaneshvar-teacher — applying the methodology-digest discipline)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| सांगैं | tell [me] |
| सूर्याच्या घरीं | in the sun's house |
| प्रकाशु काय वातीवेरी | [is] light [there] by means of a wick (vātī = lamp-wick)? |
| कां न लविजे तरी | or, [if a wick] is not lit |
| अंधारीं कोंडेल तो | will it be shut-in in darkness? |
Literal translation
English: Tell me — in the sun's house, is there light by means of a wick? Or — if a wick is not lit, will [the sun] be shut up in darkness?
मराठी (आधुनिक): सांग — सूर्याच्या घरात दिव्याच्या वातीने प्रकाश असतो काय? आणि वात लावली नाही म्हणून तो अंधारात कोंडला जाईल का?
Metaphor-unfold
A wholly different image-family — sun-and-light — confirming the ocean-tableau's argument. The structure: the self-luminous needs no external helper-light. Two rhetorical questions, both with the obvious answer no. The sun does not get its light from a wick. The sun is not extinguished by an unlit wick.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The sun's house (सूर्याच्या घरीं) | The interior of the one who is already self-luminous, already established in ātma-prakāśa | The mature interior that has its own light — its own ground of sense, value, and direction |
| Light by means of a wick (प्रकाशु ... वातीवेरी) | Acquired external-source illumination — including ṛddhi-siddhi, recognition, validation | Borrowed light: praise from others, external markers of success, acquired-credentials-as-self-worth |
| Shut up in darkness if wick not lit (न लविजे तरी ... कोंडेल) | The fantasy that without the acquired the self would go dark | The fear that without recognition / role / external structure one would have no inner light |
The image works because the question carries its own answer: of course the sun's house is not lit by wicks; of course it is not in darkness when no wick is lit. The reader who finds themselves still imagining that their light comes from external wicks is being shown that the sthitaprajña's relation to ṛddhi-siddhi is sun-and-wick, not house-and-lamp.
Nāth-yogic layer
No Nāth-yogic referent. Sūrya-prakāśa here is the standard Vedāntic ātma-prakāśa metaphor, not a Nātha sūryanāḍī / prāṇa-sūrya reference. (Were this adhyāya 6 the call might be different; in adhyāya 2 it stays Vedāntic.)
Cross-references
- Internal: none claimed (the sun-and-light family appears elsewhere in the Dnyāneśvarī but with specific local development; not cross-claiming).
- Tukaram parallel: none claimed.
- Source citation: none claimed (the image is general and Jñāneśvar-original here; specific Upaniṣadic ātma-jyoti citations like Bṛhadāraṇyaka 4.3.6 ātmaivāsya jyotir bhavati are thematically adjacent but not direct-source for this particular sun-and-wick rhetorical question — deferring).
Modern application
- When you discover that the recognition has not actually been the source of light. The mid-career moment when the person realizes that the external markers — the title, the role, the public estimation — were never producing the interior-luminosity; that the luminosity was there before and persists when the markers go. 2.361 names the asymmetry: the wick adds nothing to the sun's house and takes nothing from it by being absent.
- When you notice you have been afraid the wick would go out. The fear that without external validation the interior would go dark is precisely the fantasy 2.361 dismisses. The sun's house is not in darkness when no wick is lit. The interior was already its own light.
- When you stop bringing the wick. The senior practitioner who notices they no longer arrange for external wicks — no longer arrange for the small validations, the credit-receipts, the recognition-flows — and notices that the interior is no less lit for the omission.
Sādhanā
Today, identify one wick you have been lighting — one small external-source you regularly produce to keep the interior-light steady (a check-in for affirmation, a status-glance, a credit-call, a small recognition-flow you arrange for). Don't light it. See whether the sun's house goes dark. (It will not.)
Arc
2.362 will return to the ocean-image and complete the application: the sthitaprajña is entangled-within in mahā-sukha; ṛddhi-siddhi arriving or not is registering nothing against that interior-density.
Ovi 2.362
Original (Marathi): देखैं ऋद्धिसिद्धि तयापरी । आली गेली से न करी । तो विगुंतला असे अंतरीं । महासुखीं ॥३६२॥ Voice: krishna-to-arjuna (
देखैंis a generic narrative-imperative within sustained Kṛṣṇa-monologue, not a jnaneshvar-teacher anchor — applying the methodology-digest's explicit instruction onदेखैंfrom cluster 0075's lesson)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| देखैं ऋद्धिसिद्धि तयापरी | see — for him, ṛddhi-siddhi [are] just so |
| आली गेली से न करी | [he] does not make of [their] coming-and-going |
| तो विगुंतला असे अंतरीं | he is entangled / interlocked within |
| महासुखीं | in mahā-sukha |
Literal translation
English: See — for him, ṛddhi-siddhi he does not register as having-come or having-gone; he is entangled within, in mahā-sukha.
मराठी (आधुनिक): बघ — त्याच्या दृष्टीने ऋद्धि-सिद्धी आल्या-गेल्या असे काही तो मानत नाही; तो आत महासुखात गुंतलेला आहे.
Metaphor-unfold
This ovi closes the ocean-tableau's application. The verb cluster is precise: आली गेली से न करी — does not make a came-or-went of it. The arrival or non-arrival of ṛddhi-siddhi does not even register as an event in his interior. The reason given: विगुंतला असे अंतरीं महासुखीं — he is entangled / interlocked / engaged-within in mahā-sukha.
The metaphor here is implicit but precise: it is the entanglement metaphor. The sthitaprajña's interior is occupied — interlocked, engaged-in, woven-with — the great-bliss. There is no spare attentional bandwidth available for ṛddhi-siddhi-as-event. This is not a suppression-of-attention. It is a prior-occupation-of-attention by something denser and more interior.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Entangled / interlocked within (विगुंतला असे अंतरीं) | The interior already-occupied, already-engaged, already-woven-with the inner abiding-state | The deeply-absorbed practitioner whose attentional center has already settled elsewhere — for whom external-event-as-stimulus loses its purchase |
| Mahā-sukha (महासुखीं) | The great-bliss of ātma-anubhava / svasukha — the bhakti-jñāna interior payload that the practice produces | The inner satisfaction that has its own density and gravitational pull — the "I am already engaged in something" that is not refusal but prior-engagement |
| Coming-going not registering (आली गेली से न करी) | The sthitaprajña's relation to external-event when the interior is occupied | The artist deep-in-work who is not exactly ignoring the phone — it just doesn't register as an event-to-respond-to |
Nāth-yogic layer
Present at low confidence. विगुंतला असे अंतरीं महासुखीं — entangled-within in mahā-sukha — uses vocabulary (अंतरीं / महासुखीं) that resonates with Nātha-yogic inner-bliss / mahā-sukha-samādhi. In an adhyāya-6 context the call would be higher; in adhyāya 2's Vedāntic-doctrinal context the more accurate read is ātmananda (the bliss-component of sat-cit-ānanda). Flagged at low confidence per the methodology digest's adhyāya-2 caution. note: mahā-sukha as Nātha-vocabulary is a real possibility but not the dominant register here. Adjacent ovis (357-360, 363-365) carry no Nātha markers; the load is on standard Vedāntic ātma-anubhava terms (akṣobhatā, svasukhānubhavī, brahmaivaikam).
Cross-references
- Internal: completes the application begun at 2.360.
- Tukaram parallel: none claimed for this specific ovi (Tukaram's mahā-sukha vocabulary appears widely, e.g. abhang 2618 mātalē Vaiṣṇava, but the entanglement-in-mahā-sukha-makes-external-events-not-register shape doesn't have a tight single-abhang parallel; deferring rather than over-claiming).
- Source citation: none claimed.
Modern application
- When the interior is already-engaged and the external event does not constitute an event. The contemplative who is in the middle of a long absorption and to whom the phone is not exactly ignored — it just doesn't register as something-to-respond-to. The artist deep in work, the mother in middle-of-the-conversation-with-the-child, the practitioner in middle-of-the-vipaśyanā-hour. 2.362 names this stance: the interior is occupied, and so the would-be external interruption fails to land.
- When the great-bliss has its own gravitational pull. The middle-mature point where the practitioner notices that the inner satisfaction has begun to have its own density — that returning-attention-to-it is the path of least resistance, not the effortful detour. At that point external stimuli that previously commanded attention begin to slide off. 2.362 reports this without sentimentality.
- When you stop noticing you stopped noticing. The diagnostic. The sthitaprajña does not register the ṛddhi-siddhi as come-or-gone — and does not register that he is not registering. There is no meta-observation I did not get hooked; the hook was simply not constitutive of an event in his system.
Sādhanā
Today, identify one stretch of time (even 10 minutes) when you are engaged in something interior — reading, meditating, attending to someone, in the middle of crafted work. During that stretch, notice one external would-be-interruption that fails to land — that does not constitute an event for you. Not because you suppressed it. Because the interior was already occupied. Hold the texture of that for a moment — it is a small instance of विगुंतला असे अंतरीं.
Arc
2.363 will give a second confirming-image — the city-dweller is not tempted by the offer of a Bhil-hamlet in the forest. Different image-family, same argument-shape.
Ovi 2.363
Original (Marathi): जो आपुलेनि नागरपणें । इंद्रभुवनातें पाबळें म्हणे । तो केवीं रंजे पालिवणें । भिल्लांचेनि ? ॥३६३॥ Voice: krishna-to-arjuna (third-person
जो ... तोrhetorical structure within sustained Kṛṣṇa-monologue, ending in the rhetorical-questionकेवीं('how'))
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जो आपुलेनि नागरपणें | he, by his own city-dweller-ness (nāgara-paṇa = the state of being a city-cultured person) |
| इंद्रभुवनातें पाबळें म्हणे | calls even Indra's abode a paltry-thing (pābaḷa = poor, paltry, of-no-account) |
| तो केवीं रंजे | how would he be delighted (ranje) |
| पालिवणें भिल्लांचेनि | by a Bhil-hamlet (the Pāḷ / forest-settlement of the Bhilla tribe) |
Literal translation
English: He who, by his own city-dweller-ness, calls even Indra's abode a paltry-thing — how would he be delighted by a Bhil-hamlet?
मराठी (आधुनिक): ज्याला आपल्या नागरिकतेने इंद्रलोकही पाबळ — कमी प्रतीचा — वाटतो, तो भिल्लांच्या पाड्याने कसा रिझेल?
Metaphor-unfold
A third confirming-image, different image-family again — city-vs-forest-hamlet (nagara-paliva). The structure: one who is anchored in greater-good is not tempted by lesser-good. Note the steep ratio: the comparison is not city-to-village but Indra's-abode-already-counted-as-paltry vs. Bhil-hamlet. The greater-good is itself already discounted, so the lesser-good has no possible purchase.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| The city-dweller (नागर) | The interior-cultivated person — one anchored in the inner refinement of ātma-sukha | The mature inner-life whose sophistication is interior, not socially conferred |
| Calls Indra's abode paltry (इंद्रभुवनातें पाबळें म्हणे) | Even svarga / the highest deva-realm is itself not enough for him to count as the goal | The contemporary practitioner who has already discounted even the maximum-fantasy of arrival (the ultimate retreat, the perfect life-arrangement, the ideal recognition) |
| Bhil-hamlet (पालिवण) | The petty-good — the small worldly attainment that, in the absence of the greater anchor, might be tempting | The minor pleasure, recognition, advancement, comfort — the small consolations that the unrefined interior might find satisfying |
केवीं रंजे — how delighted? |
The rhetorical answer: not at all | The literal fact: if the greater is already counted as nothing, the lesser cannot constitute a temptation |
The image is exact in its proportions. The Bhil-hamlet is a real settlement, with its own real comforts; the image is not contemptuous of the Bhillas as such — it is a scale-comparison. A person who has discounted Indra-bhuvana is not in a position to find pāliva-as-paliva enticing. The argument is structural, not contemptuous.
Nāth-yogic layer
No Nāth-yogic referent. The image is sociological / poetic, not yogic.
Cross-references
- Internal: structural-parallel to 2.364 (next ovi's amṛta-vs-kāñjī image — same argument-shape).
- Tukaram parallel: none claimed.
- Source citation: none claimed.
Modern application
- When you discover that you've outgrown the carrot. The mid-career or mid-practice moment when the incentive that used to motivate now seems small — the promotion that would have been everything ten years ago now registers as minor. Not because you have suppressed the desire for it but because the interior anchor has moved and the ratio has shifted. 2.363 names exactly this: the nāgara-paṇa (cultivated-interior-state) makes the lesser pālivaṇa not-delight-able.
- When you notice that even the great prize doesn't move you. The deeper version. The sthitaprajña has counted Indra-bhuvana itself — the maximum-prize-of-the-cosmos — as paltry. If that has happened in your interior, no smaller prize can register as a temptation. The mid-life person who has already concluded that even the dream-life-arrangement would not deliver and so the actual offers stop being tempting.
- When you realize you cannot find the temptation anymore. The diagnostic moment. The practitioner who, when offered what should have been a major draw, looks for the interior-pull and cannot locate it. The pull is simply not there — not because suppression, but because of the prior anchor. केवीं रंजे — how would he be delighted? — the rhetorical-question becomes literal.
Sādhanā
Today, identify one offer / temptation / prize that is near you — present in the field, available, possibly attainable. Locate it in your interior. Ask: where is the pull toward it? If you can still find the pull, you have not yet reached नागरपणें इंद्रभुवनातें पाबळें म्हणे. That is fine — knowing the location of the pull is the work. If you cannot find the pull, sit with that for a moment. It may be the small instance of the discounting 2.363 names.
Arc
2.364 will give a third confirming-image — the amṛta-storer does not drink sour-gruel.
Ovi 2.364
Original (Marathi): जो अमृतासी ठी ठेवी । तो जैसा कांजी न सेवी । तैसा स्वसुखानुभवी । न भोगी ऋद्धि ॥३६४॥ Voice: krishna-to-arjuna (
जैसा ... तैसाanalogy within sustained Kṛṣṇa-monologue)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जो अमृतासी ठी ठेवी | he who stores up [a place / repository of] amṛta (immortality-nectar) |
| तो जैसा कांजी न सेवी | he, just as, does not drink kāñjī (sour fermented rice-gruel) |
| तैसा स्वसुखानुभवी | likewise, the one who experiences sva-sukha (one's own inner-bliss) |
| न भोगी ऋद्धि | does not enjoy [consume, partake of] ṛddhi |
Literal translation
English: He who has stored up amṛta — just as he does not drink kāñjī (sour rice-gruel) — likewise the svasukha-anubhavī (the one who experiences ātma-bliss) does not enjoy ṛddhi.
मराठी (आधुनिक): ज्याच्याजवळ अमृताचा साठा आहे, तो जसा कांजी पीत नाही, तसा स्वसुखाचा अनुभव घेणारा ऋद्धि भोगत नाही.
Metaphor-unfold
The fourth confirming-image — amṛta-vs-kāñjī. The proportions are again steep: not amṛta-vs-water but amṛta-vs-sour-fermented-rice-gruel. The choice is not between equivalent options; it is between the immortality-nectar and a poor-person's-sour-leftover.
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| Amṛta-storer (अमृतासी ठी ठेवी) | The svasukhānubhavī — the one already-experiencing ātma-bliss | The practitioner whose interior-satisfaction has stabilized and become a continuous-resource |
| Kāñjī (कांजी) | Sour fermented rice-gruel; the petty, the worn-out, the inferior-drink | The minor pleasure, the cheap stimulus, the inferior substitute |
| Does not drink (न सेवी) | Not because of prohibition; because the taste-buds, having known amṛta, do not register kāñjī as drinkable | The mature interior that cannot enjoy what it has outgrown — not by suppression, by structural-shift in what registers as satisfying |
| Ṛddhi not enjoyed (न भोगी ऋद्धि) | The application — the sthitaprajña cannot enjoy ṛddhi-as-satisfaction; he has already tasted what makes ṛddhi taste like kāñjī | The practitioner who, offered an attainment that would have been precious before, finds it has become flat to the tongue — no flavor remains |
The Marathi भोगी is precise — to enjoy / partake-of-as-bhoga. The claim is not that the sthitaprajña refuses ṛddhi — it is that ṛddhi as bhoga (consumable satisfaction) does not register. The interior-faculty that would have bhoga'd ṛddhi has been re-tuned by svasukhānubhava and can no longer extract bhoga from this source.
The image is also one of the most enduring image-families in Indian devotional literature — amṛta-vs-other-drinks appears across the Vārkarī corpus and across the bhakti traditions broadly; Tukārām uses adjacent variants. Here, in adhyāya 2's tight doctrinal context, Jñāneśvar uses it as a sharp single-line confirmer.
Nāth-yogic layer
No Nāth-yogic referent. Amṛta here is svasukhānubhava / ātmananda, not the Nātha-tantric khecarī-amṛta or candra-bindu-amṛta (which would require explicit yogic-physiology framing absent here).
Cross-references
- Internal: 2.252 (parallel-image) — adhyāya 2's earlier amṛta-vs-other-drink contrast (the one who has tasted ātma-amṛta does not exchange for lesser drinks). Same image-family, same argument-shape.
- Tukaram parallel: none claimed for this specific ovi (Tukaram's amṛta-vocabulary is widespread but no single abhang is a tight image-parallel for this 2-line ratio-comparison; deferring rather than over-claiming).
- Source citation: none claimed.
Modern application
- When you find the previously-enjoyable has lost its flavor. The mid-practice moment when the entertainments, gratifications, or recognitions that once produced bhoga simply no longer register as bhoga. Not by suppression. The taste-buds have shifted. 2.364 names this: the amṛta-storer cannot drink kāñjī — the न सेवी is not refusal, it's incapacity. The interior-tongue has been re-tuned.
- When svasukhānubhava becomes the operative term. The contemporary recognition that what you are protecting is not so much an abstract spiritual achievement but a specific quality of inner satisfaction — a svasukhānubhava — that you have begun to taste. The diet-discipline of the spiritual life becomes less ascetic-renunciation and more protecting-the-amṛta — keeping the interior-tongue tuned.
- When you stop being able to explain why the old pleasures don't work. A common report from mature practitioners: the question why doesn't X tempt you anymore? receives no satisfying answer in temptation-vocabulary because temptation is not the operative category — flat-to-the-tongue is. 2.364 gives the explanation that the practitioner cannot articulate in temptation-vocabulary: I have stored up amṛta; kāñjī simply does not register as drinkable.
Sādhanā
Today, identify one previously-enjoyed thing (a recognition-flow, a small pleasure, a particular stimulation) that you have noticed has lost flavor in your life lately. Don't grieve it or celebrate it — just locate it on the spectrum: fully bhoga (still satisfying), partial bhoga (less than it was), kāñjī (no longer registers as drinkable). The categorization itself is the practice. It maps where the amṛta-storage has begun to operate.
Arc
2.365 will close the cluster with the a-fortiori: since svarga itself is lekhanīya nāhī (not-worth-counting), what then can ordinary ṛddhi-siddhi be?
Ovi 2.365
Original (Marathi): पार्था नवल हें पाहीं । जेथ स्वर्गसुख लेखनीय नाहीं । तेथ ऋद्धिसिद्धी कायी । प्राकृता होती ॥३६५॥ Voice: krishna-to-arjuna (line-opening vocative
पार्था+ imperativeपाहीं('see / behold') addressed to Arjuna; cluster-closing Kṛṣṇa-direct-address)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| पार्था नवल हें पाहीं | O Pārtha, see this marvel (navala = wonder, surprise) |
| जेथ स्वर्गसुख लेखनीय नाहीं | where (= for whom) svarga-sukha [itself] is not [even] worth-counting (lekhanīya) |
| तेथ ऋद्धिसिद्धी कायी | there [for him], what [are] ṛddhi-siddhis |
| प्राकृता होती | being [merely] prākṛta (ordinary / commonplace) |
Literal translation
English: O Pārtha, see this wonder: where even svarga-pleasure is not worth counting, there what can ṛddhi-siddhis — being merely ordinary — [be]?
मराठी (आधुनिक): हे पार्था, हे आश्चर्य पाहा — ज्याच्यासाठी स्वर्गसुखच मुळी मोजण्यासारखे नाही, त्याच्यासाठी प्राकृत अशा ऋद्धि-सिद्धी काय [कशा] असू शकतील?
Metaphor-unfold
No new metaphor; the a-fortiori closure. The structure: if A (the greater) is already discounted, then B (the lesser) cannot be a temptation. Specifically: if svarga-sukha — the maximum attainment within the Vedic ritual-fruit-promise framework — is लेखनीय नाहीं (not-worth-counting), then ṛddhi-siddhi — which Jñāneśvar here categorizes as प्राकृता (merely ordinary / belonging to prakṛti's commonplace order) — cannot possibly register as a temptation.
The Marathi नवल is also doing work — marvel / wonder. Kṛṣṇa is asking Arjuna to behold the wonder of this person. The marvel is not the absence-of-temptation as a moral achievement; it is the scale-ratio of the interior. The sthitaprajña has already moved past svarga; what then is a ṛddhi to him?
The categorization of ṛddhi-siddhi as प्राकृत is itself a sharp move. In the yoga-literature ṛddhi-siddhi are supranormal; here Jñāneśvar reclassifies them as prākṛta — commonplace. By what measure? By the measure of the interior that has discounted svarga.
Nāth-yogic layer
No Nāth-yogic referent. Svarga-sukha / ṛddhi-siddhi / prākṛta are Vedāntic and yoga-literature vocabulary but here function structurally in an a-fortiori, not as inner-experience referents.
Cross-references
- Internal: none beyond cluster (the BG-2.42-43 echo is via source citation).
- Tukaram parallel: abhang 2905 (thematic-resonance) — Tukārām's Vaikuṇṭha-bāpuḍē — even Vaikuṇṭha is pathetic-poor before the prema-sukha of sant-samāgama. Same argument-shape: when the greater has been outclassed, the lesser cannot constitute a temptation. Not a direct image-parallel (Tukārām's frame is bhakti-prema; 2.365 is svasukhānubhava) but a substantive parallel of argument-structure. Flagged honestly as such.
- Source citation: BG-2.42-43 (echo) — Kṛṣṇa's earlier dismissal in the same chapter of those who delight in the Vedic-fruit promises of svarga and rebirth-with-pleasures (
वेदवादरताः ... कामात्मानः स्वर्गपराः जन्मकर्मफलप्रदाम्) is the ground 2.365 stands on. The chapter's earlier work has already established that svarga is not the goal; 2.365 is built on that foundation.
Modern application
- When you have already discounted the maximum-fantasy. The deep mid-life or mid-practice moment when the ultimate version of the prize — the one you used to picture as the arrival — has been quietly written off. Even-if-I-got-it-it-would-not-be-enough has been worked through. After that moment, the smaller prizes — the intermediate recognitions, the partial attainments — lose their capacity to register as temptations. 2.365 names exactly this dynamic.
- When ṛddhi-siddhi become prākṛta to you. The contemporary translation: when the supranormal-fantasies (the ideal-realization, the dramatic breakthrough, the perfect-life-arrangement, the special-status) get reclassified in your own interior from aspired to ordinary. Not as a depressive flattening but as a re-categorization. They have become prākṛta — they belong to the ordinary order of things-that-happen-or-don't. The interior amplitude has expanded past them.
- When you ask: where did the wanting go? The diagnostic, parallel to 2.363's केवीं रंजे. Sometimes the practitioner notices that they used to want X with intensity and now cannot locate the wanting. 2.365 names the mechanism: if the greater (svarga) has been counted as nothing, the lesser (ṛddhi) does not constitute a wanting-object.
Sādhanā
Today, name one maximum-fantasy you held earlier in life — the ultimate version of arrival, the perfect form of recognition, the ideal life-arrangement, the dream-attainment. Locate where it sits in your interior now. If it has already been quietly discounted, notice that. If it still pulls, that's the place where the cluster's work is not yet done. Either way, do not judge — just locate. The location is the data.
Arc
The cluster closes. BG-2.71 (विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः स शांतिमधिगच्छति) will give the operational consequence: having-abandoned all kāmas, moving niḥspṛha (without yearning), nirmama (without my-ness), nirahankāra (without I-ness), he attains śānti. 2.70 (this cluster) gave the image of the receiver who is not-altered-by-receiving; 2.71 gives the practitioner-form. Then 2.72 will seal adhyāya 2 with the brahmī-sthiti definition.
Cluster summary
Core teaching: The sthitaprajña is the ocean — being-ever-filled (āpūryamāṇam) and immovably-established (acalapratiṣṭha) at once. Waters enter and the ocean is not raised beyond its mark; rivers dry and the ocean is not diminished. Likewise: when all kāmas enter such a person in the same way, he attains śānti — not the kāma-craver. Jñāneśvar's nine-ovi unfolding makes both motions explicit (the Sanskrit names only the inflow; Jñāneśvar adds the outflow in 2.359), lands the application onto ṛddhi-siddhi-prāpti / non-prāpti (2.360), and surrounds the central image with three confirming-images of different families (sun-needs-no-lamp, city-vs-Bhil-hamlet, amṛta-vs-kāñjī) before closing on an a-fortiori (svarga itself is not-worth-counting; what then are ordinary ṛddhi-siddhi?). The cluster is the positive crown-image of the whole sthitaprajña-portrait.
Chapter arc position: Final main śloka of the sthitaprajña-portrait before the chapter's closing-three (BG-2.71-72). The portrait has, since BG-2.55, been built mostly through negation; here it finally receives its positive image. The negative restraint of the indriyas (2.67-68) and the inversion of value (2.69) are consequences of being this ocean, not preconditions for it. The chapter has been moving toward this image.
Connects to BG-2.71: Having given the image of the receiver-who-is-not-altered-by-receiving, BG-2.71 will give the corresponding practitioner-form — niḥspṛha (without yearning), nirmama (without my-ness), nirahankāra (without I-ness). 2.70 is the image; 2.71 is the operational shape; 2.72 will seal the chapter.
Central image (and three confirmers):
- Samudra-and-rivers (2.357-360, with अक्षोभता as the load-bearing word). Jñāneśvar's bi-directional unfolding: rivers-at-flood do not raise the ocean (2.358), rivers-drying do not diminish the ocean (2.359). The Sanskrit names only the first; Jñāneśvar adds the second.
- Sun-needs-no-lamp (2.361). The self-luminous needs no acquired light.
- City-vs-Bhil-hamlet (2.363). The greater anchor makes the lesser un-tempting.
- Amṛta-vs-kāñjī (2.364). The shifted taste-buds cannot find the old drink drinkable.
The cluster's diagnostic words: अक्षोभता (non-disturbability — 2.357), मर्यादा न संडी (does not abandon its mark — 2.358), न्यून नव्हे (does not become diminished — 2.359), क्षोभु नाहीं बुद्धी / न बाधी अधृति (no kṣobha-of-buddhi / adhṛti does not afflict — 2.360), विगुंतला असे अंतरीं महासुखीं (entangled-within in mahā-sukha — 2.362), नागरपणें इंद्रभुवनातें पाबळें म्हणे (city-dweller-ness calls Indra's-abode paltry — 2.363), स्वसुखानुभवी न भोगी ऋद्धि (the svasukha-experiencer does not enjoy ṛddhi — 2.364), स्वर्गसुख लेखनीय नाहीं (svarga-pleasure is not-worth-counting — 2.365).
Discipline notes: Voice-attribution stayed krishna-to-arjuna throughout — three पार्था vocatives (2.357, 2.359, 2.365) anchor the call; सांगैं (2.361), देखैं (2.362), and पाहीं (2.365) are generic narrative-imperatives within sustained Kṛṣṇa-monologue, NOT jnaneshvar-teacher anchors (cluster 0075's lesson honored explicitly). Nāth-yogic flag set to present:true at low confidence at 2.362 (विगुंतला असे अंतरीं महासुखीं resonates with Nātha mahā-sukha vocabulary but the dominant register here is Vedāntic ātmananda; flagged honestly rather than over-claimed or suppressed). Tukārām 2905 thematic-resonance for 2.365 flagged with the honest argument-shape vs image-parallel distinction. Better empty than wrong honored: Yogasūtra siddhi-passages (3.50-51), Bhāgavata 11.15 siddhi-catalog, Bṛhadāraṇyaka 4.4.6 (already cited earlier in adhyāya 2 for 2.55), and several other adjacent references considered and deferred — none constituted a sharp enough local source for this verse. The cluster's meditative payload: the sthitaprajña is not the empty vessel — he is the full-and-still ocean.