उपनिषद् · Yogakuṇḍalinī 2.13
॥
देवनागरी
तदभ्यासप्रदातारं शिवं मत्वा समाश्रयेत् । लब्ध्वा शास्त्रमिदं मह्यमन्येषां न प्रकाशयेत्
लिप्यंतरण (IAST)
tadabhyāsapradātāraṃ śivaṃ matvā samāśrayet | labdhvā śāstramidaṃ mahyamanyeṣāṃ na prakāśayet
शब्दशः अर्थ
संस्कृतIASTअर्थ
तत्-अभ्यास-प्रदातारंtat-abhyāsa-pradātāraṃthe giver of practice in that
शिवं मत्वा समाश्रयेत्śivaṃ matvā samāśrayethaving deemed him Shiva, shall he take refuge
लब्ध्वा शास्त्रम् इदं मह्यम्labdhvā śāstram idaṃ mahyamhaving obtained from me this scripture
अन्येषां न प्रकाशयेत्anyeṣāṃ na prakāśayetto others let him not reveal
अनुवाद
"Having deemed the giver of practice in that to be Shiva, shall he take refuge in him; having obtained this scripture from me, let him not reveal it to others".
संस्करण
6cd2bb90c117 · प्रकाशित 7 अग॰ 2026, 7:25:06 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Two things in one line, and both deserve unpacking. The first: one is commanded to deem the teacher Shiva — that is, the Highest Himself. This rule is universal in Indian books, and the Vaishnava side holds it too; but she surrounds it with a reservation without which it becomes dangerous. The teacher is honored as the highest, and not as being the highest: he is sevya, "one who is served," by position, not by nature. This distinction is written directly in Jiva Gosvami and is held firmly, for confusion here leads to what the history of all these paths knows many examples of.
The second: anyesham na prakashayet, "let him not reveal to others." Here let me speak plainly and without evasion. Concealment is fitting where one can injure oneself — and in the techniques to be described further, it is quite fitting. But as a rule in general, it is foreign to us.
The Vaishnava side departs here from most of the Indian traditions, and departs consciously. Her chief thing — the Name — is given openly and to all; Chaitanya gave it away in the streets, and her whole movement consists in cutting no one off. She too has subjects transmitted within a narrow circle; but these are not the chief thing, only details, and the chief thing is never concealed.
The difference here is essential. A teaching in which the chief thing is concealed is the possession of a few; a teaching in which the details are concealed and the chief thing stands in the square is the possession of all.