śiṣyādy-anubandhitvādi-trayaṁ, yathā saptame [bhā.pu. 7.13.8]—
L1citation
na śiṣyān anubadhnīta granthān naivābhyased bahūn |
nanot — a prohibitionनहीं
śiṣyāndisciples (the object)शिष्यों को
anubadhnītaone should keep binding to oneself, keep gathering optative, middleअपने साथ बाँधता (बटोरता) न रहे
granthānbooks, texts (the object)ग्रन्थों का
na evaand not at all — the prohibition repeated with emphasisऔर न ही
abhyasetone should study, practice optativeअभ्यास (पाठ) करे
bahūnmany (of them)बहुत-से
na śiṣyān anubadhnīta — one should not keep collecting disciples; na eva bahūn granthān abhyaset — and one should not at all study many books
na — नहीं; śiṣyān — शिष्यों को; anubadhnīta — अपने साथ बाँधता (बटोरता) न रहे; granthān — ग्रन्थों का; na eva — और न ही; abhyaset — अभ्यास करे; bahūn — बहुत-से
Do not go on gathering disciples. And do not take up the study of many books either. It is a rule of restraint: two things a person set on the goal should not chase after.
शिष्यों को अपने साथ जोड़ता (बटोरता) न रहे, और बहुत-से ग्रन्थों का अभ्यास भी न करे।
Why cited: The mula line under comment; the verse from the Bhagavatam (7.13.8) listing conduct Rupa adopts as an anga of bhakti.
क्यों उद्धृत: यही वह मूल पंक्ति है जिस पर टीका हो रही है; भागवत (7.13.8) का यह वचन उन आचरणों को गिनाता है जिन्हें रूप गोस्वामी भक्ति के अंग रूप में ग्रहण करते हैं।
anubadhnīta: literally 'bind after / bind to oneself' — here 'keep recruiting, keep attaching disciples to yourself,' i.e. building a following.
'अनुबध्नीत' का शब्दार्थ है 'अपने साथ बाँध लेना' — यहाँ अर्थ है शिष्यों को बार-बार बटोरते रहना, अपने पीछे एक अनुयायी-मण्डली खड़ी करना।
L2citation
na vyākhyām upayuñjīta nārambhān ārabhet kvacit ||
nanot — the prohibition continuesन
vyākhyāmpublic exposition, lecturing, commentary-giving (the object)व्याख्या में
upayuñjītaone should engage in, take up optative, middleन लगे
naand notऔर न
ārambhānnew undertakings, projects (the object)नए-नए कार्यों को
ārabhetone should begin, launch optativeआरम्भ करे
kvacitever, in any caseकभी भी
na vyākhyām upayuñjīta — one should not take up public lecturing; na kvacit ārambhān ārabhet — and one should never launch new undertakings
na — न; vyākhyām — व्याख्या में; upayuñjīta — न लगे; na — और न; ārambhān — नए-नए कार्यों को; ārabhet — आरम्भ करे; kvacit — कभी भी
Do not take up giving public lectures. And never start up new projects. Four don'ts in all: no chasing disciples, no piling up books, no lecturing for show, no launching enterprises.
व्याख्या (वाद-विवाद) में न लगे, और कभी किसी नए सांसारिक कार्य को आरम्भ न करे।
Why cited: Completes the mula couplet (Bhagavatam 7.13.8); the four prohibitions Rupa's commentators will each explain.
क्यों उद्धृत: यह मूल श्लोक-जोड़ी (भागवत 7.13.8) को पूरा करता है; ये वे चार निषेध हैं जिन्हें रूप गोस्वामी के टीकाकार एक-एक करके समझाएँगे।
ārambha: literally 'a beginning / undertaking' — here worldly enterprises or ambitious projects; kvacit 'ever' makes the ban absolute.
'आरम्भ' का शब्दार्थ है 'किसी काम का शुरू करना' — यहाँ सांसारिक उद्यम या बड़ी-बड़ी योजनाएँ; 'क्वचित्' (कभी भी) शब्द इस निषेध को पूर्ण, अपवादरहित बना देता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
śiṣyān naivānubadhnīyād ity ādiko yadyapi sannyāsi-dharmas tathāpi nivṛttānām apy anyeṣāṁ bhaktānām upayujyata iti bhāvaḥ |
śiṣyān na eva anubadhnīyātthe words 'one should not keep gathering disciples''शिष्यों को अपने साथ कभी न जोड़े'
iti ādikaḥand the rest that begins so — i.e. this whole set of prohibitionsइत्यादि वचन
yadyapialthough, granted thatयद्यपि
sannyāsi-dharmaḥis a duty meant for the renunciant (sannyāsī)संन्यासी का धर्म है
tathāpieven so, neverthelessतथापि
nivṛttānāmfor those who have withdrawn (from worldly action)निवृत्त (विरक्त) हुए
apialso, as wellभी
anyeṣāmfor others tooअन्य
bhaktānāmfor devoteesभक्तों के
upayujyateit applies, it is useful, it is fitting passiveकाम आता है (उपयोगी होता है)
iti bhāvaḥsuch is the sense, this is the importऐसा भाव है
śiṣyān naiva anubadhnīyāt ity ādikaḥ — this set of rules beginning 'do not gather disciples'; yadyapi sannyāsi-dharmaḥ — although it is a sannyāsī's duty; tathāpi nivṛttānām api anyeṣām bhaktānām upayujyate — nevertheless it applies to other withdrawn devotees as well; iti bhāvaḥ — such is the sense
śiṣyān na eva anubadhnīyāt — 'शिष्यों को कभी अपने साथ न जोड़े'; iti ādikaḥ — इत्यादि वचन; yadyapi — यद्यपि; sannyāsi-dharmaḥ — संन्यासी का धर्म है; tathāpi — तथापि; nivṛttānām — निवृत्त हुए; api — भी; anyeṣām — अन्य; bhaktānām — भक्तों के; upayujyate — काम आता है; iti bhāvaḥ — ऐसा भाव है
Jiva raises the natural objection first. Granted, this rule -- 'do not gather disciples,' and the rest -- is stated as a sannyāsī's duty. Even so, it is not for sannyāsīs only. It applies just as much to other devotees who have withdrawn from worldly pursuits. That is the point.
यद्यपि 'शिष्यों को अपने साथ न जोड़े' इत्यादि वचन संन्यासी का धर्म है, तथापि यह निवृत्त हुए अन्य भक्तों के लिए भी उपयोगी है — ऐसा भाव है।
nivṛtta: 'turned back / withdrawn' — here devotees who have retired from worldly activity, whether or not formally in the sannyasa order.
'निवृत्त' का अर्थ है 'लौटा हुआ, हटा हुआ' — यहाँ वे भक्त जो सांसारिक प्रवृत्ति से विरत हो चुके हैं, चाहे विधिवत् संन्यास-आश्रम में हों या न हों।
s2gloss
etac cānadhikāri-śiṣyādy-apekṣayā |
etat caand this (rule) — the prohibition just citedऔर यह (वचन)
anadhikāri-śiṣya-ādi-apekṣayāis meant with regard to disciples and the like who are unqualified instrumental of respect: 'with reference to'अनधिकारी शिष्य आदि की अपेक्षा से (के सम्बन्ध में)
etat ca — and this rule; anadhikāri-śiṣya-ādi-apekṣayā — is spoken with reference to unqualified disciples and so on
etat ca — और यह वचन; anadhikāri-śiṣya-ādi-apekṣayā — अनधिकारी शिष्य आदि की अपेक्षा से
And notice what the ban is really about. It concerns disciples and such who are not qualified. The point is not that a devotee may never accept a student -- it is that he must not go collecting unfit ones.
और यह निषेध अनधिकारी शिष्य आदि के सम्बन्ध में है।
anadhikārin: 'one without adhikāra (fitness/entitlement)' — a person not yet qualified for the practice; the prohibition targets recruiting such people.
'अनधिकारी' का अर्थ है 'जिसमें अधिकार (योग्यता) न हो' — जो साधना के लिए अभी योग्य नहीं; निषेध ऐसे ही लोगों को बटोरने पर लागू होता है।
s3reply
śrī-nāradādau tac-chravaṇāt |
śrī-nārada-ādauin the case of Śrī Narada and others like him locativeश्री नारद आदि में
tat-śravaṇātbecause we hear of that (i.e. of their accepting disciples) ablative of reason: 'because…'क्योंकि वैसा (शिष्य-स्वीकार) सुना जाता है
śrī-nārada-ādau — in Śrī Nārada and others; tat-śravaṇāt — because that (accepting disciples) is heard of
śrī-nārada-ādau — श्री नारद आदि में; tat-śravaṇāt — क्योंकि वैसा सुना जाता है
Here is the proof that the ban is only against unfit disciples, not all. We hear in scripture that Śrī Narada and others like him did accept disciples. So the rule cannot be an absolute 'never take a student'; it must mean 'do not take unqualified ones.'
क्योंकि श्री नारद आदि में वैसा (शिष्य स्वीकार करना) सुना जाता है।
Why cited: Adduced to prove the ban is limited to unqualified disciples: great devotees like Narada did accept disciples, so accepting the qualified is allowed.
क्यों उद्धृत: यह सिद्ध करने के लिए कि निषेध केवल अनधिकारी शिष्यों तक सीमित है — नारद जैसे महाभक्तों ने शिष्य स्वीकार किए, अतः योग्य को स्वीकार करना विहित है।
s4reply
tat-tat-sampradāya-nāśa-prasaṅgāc ca |
tat-tat-sampradāya-nāśa-prasaṅgātbecause otherwise it would entail the destruction of the various lineages ablative of reason: 'because it would lead to…'क्योंकि उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा
caand — a second reasonऔर
tat-tat-sampradāya-nāśa-prasaṅgāt ca — and because (a total ban) would entail the ruin of the respective disciplic lineages
tat-tat-sampradāya-nāśa-prasaṅgāt — क्योंकि उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा; ca — और
A second reason the ban cannot be absolute. If no one could ever accept a disciple, the various sampradāyas -- the teaching lineages -- would simply die out. Since the lineages must continue, accepting qualified disciples has to be allowed. The ban therefore hits only the unqualified.
और (यदि निषेध को सर्वथा मानें तो) उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा।
sampradāya: a lineage of transmission from teacher to disciple; its survival depends on qualified disciples being accepted, so a blanket ban is impossible.
'सम्प्रदाय' गुरु से शिष्य तक चलने वाली परम्परा है; उसका टिकना योग्य शिष्यों के स्वीकार पर निर्भर है, अतः सर्वथा निषेध सम्भव नहीं।
s5reply
anyathā jñāna-śāṭhyāpatteḥ |
anyathāotherwise — if one took on the unqualified anywayअन्यथा
jñāna-śāṭhya-āpatteḥbecause it would result in dishonesty about knowledge, a fraud regarding one's teaching ablative of reason: 'because it would lead to…'क्योंकि ज्ञान में शठता (कपट) का दोष आ जाएगा
anyathā — otherwise (if one did gather the unfit); jñāna-śāṭhya-āpatteḥ — because a cheating with knowledge would result
anyathā — अन्यथा; jñāna-śāṭhya-āpatteḥ — क्योंकि ज्ञान में शठता का दोष आ जाएगा
Now the reason the unqualified must be refused. If you take on students who are not fit, you fall into jñāna-sathya -- fraud in the matter of knowledge. You would be handing out teaching to those who cannot receive it honestly, which is a kind of cheating. So the fit are accepted, the unfit turned away.
अन्यथा ज्ञान में शठता (कपट) का दोष आ जाएगा।
śāṭhya: 'guile, dishonesty, crookedness' — jñāna-śāṭhya is deceit in transmitting knowledge, i.e. imparting it to those unfit to hold it, degrading the teaching.
'शठता' का अर्थ है 'कपट, छल' — ज्ञान-शठता अर्थात् ज्ञान के देने में कपट, अर्थात् उसे अयोग्य को थमाकर उस विद्या को नीचे गिरा देना।
s6conclusion
ataeva nānubadhnīyād iti sva-sva-sampradāya-vṛddhy-artham anadhikāriṇo’pi na saṁgṛhṇīyād ity arthaḥ |
ataevatherefore, for just this reasonइसलिए
na anubadhnīyāt itithe phrase 'one should not keep gathering (disciples)''न अनुबध्नीयात्' (अपने साथ न जोड़े) — यह जो कहा
sva-sva-sampradāya-vṛddhi-arthamin order to swell one's own lineage, for the sake of enlarging one's own following dative of purpose: 'in order to…'अपने-अपने सम्प्रदाय की वृद्धि के लिए
anadhikāriṇaḥ apieven those who are unqualifiedअनधिकारियों को भी
na saṁgṛhṇīyātone should not gather up, should not collectसंग्रह (स्वीकार) न करे
iti arthaḥthis is the meaningऐसा अर्थ है
ataeva — therefore; na anubadhnīyāt iti — the words 'do not gather'; sva-sva-sampradāya-vṛddhi-artham — for the sake of increasing one's own lineage; anadhikāriṇaḥ api na saṁgṛhṇīyāt — one should not collect even the unqualified; iti arthaḥ — that is the meaning
ataeva — इसलिए; na anubadhnīyāt iti — 'न अनुबध्नीयात्' यह जो कहा; sva-sva-sampradāya-vṛddhi-artham — अपने-अपने सम्प्रदाय की वृद्धि के लिए; anadhikāriṇaḥ api — अनधिकारियों को भी; na saṁgṛhṇīyāt — संग्रह न करे; iti arthaḥ — ऐसा अर्थ है
So Jiva draws it all together. 'Do not gather disciples' means this: do not go rounding up even unqualified people just to enlarge your own sampradāya. Recruiting the unfit to inflate your following -- that is what is forbidden. The qualified may still be accepted.
इसलिए 'न अनुबध्नीयात्' का अर्थ है — अपने-अपने सम्प्रदाय की वृद्धि के लिए अनधिकारियों को भी संग्रह न करे।
vṛddhi: 'growth, increase' — here the self-serving motive of padding one's own lineage's numbers, which is precisely the motive being ruled out.
'वृद्धि' का अर्थ है 'बढ़ोतरी' — यहाँ अपने ही सम्प्रदाय की संख्या बढ़ाने का स्वार्थपूर्ण भाव, और यही वह मंशा है जिसका निषेध किया जा रहा है।
s7gloss
bahūn iti bhagavad-bahirmukhān anyāṁs tv ity arthaḥ |
bahūn itithe word 'many' (in 'do not study many books')'बहून्' (बहुत-से) — यह जो कहा
bhagavat-bahirmukhānmeans books hostile to the Lord, those turned away from Bhagavanभगवान् से विमुख (ग्रन्थ)
anyānother (books) — books other than the devotional onesअन्य
tubut, that is (marking the real referent)परन्तु
iti arthaḥthis is the meaningऐसा अर्थ है
bahūn iti — the word 'many'; bhagavat-bahirmukhān anyān tu — but (means) other books that are turned away from the Lord; iti arthaḥ — that is the meaning
bahūn iti — 'बहून्' यह जो कहा; bhagavat-bahirmukhān — भगवान् से विमुख ग्रन्थ; anyān — अन्य; tu — परन्तु; iti arthaḥ — ऐसा अर्थ है
Jiva now fixes what 'many books' means. It does not forbid devotional study. 'Many' here means books that are bahirmukha -- turned away from Bhagavan -- other, non-devotional works. Those are the ones not to be piled up and studied.
'बहुत-से ग्रन्थ' अर्थात् भगवान् से विमुख अन्य ग्रन्थ; परन्तु (भक्ति-ग्रन्थ नहीं) — ऐसा अर्थ है।
bahirmukha: 'face turned outward / away' — averse to the Lord; the ban on 'many books' targets Godless literature, not devotional texts.
'बहिर्मुख' का अर्थ है 'जिसका मुख बाहर की ओर हो' अर्थात् भगवान् से विमुख; 'बहुत-से ग्रन्थों' का निषेध भगवद्-विमुख साहित्य पर है, भक्ति-ग्रन्थों पर नहीं।
s8gloss
ārambhān ity api tadvat ||
ārambhān iti apithe word 'undertakings' too'आरम्भान्' — यह भी
tadvatis to be taken in the same way (as the foregoing)उसी प्रकार
ārambhān iti api — the word 'undertakings' as well; tadvat — (is understood) likewise
ārambhān iti api — 'आरम्भान्' यह भी; tadvat — उसी प्रकार
And the same treatment for the last word. 'Undertakings' too is read in the same way: it means worldly, non-devotional projects. Just as with 'many books,' the ban is on the God-averse kind, not on activity done for the Lord.
'आरम्भ' के विषय में भी उसी प्रकार (समझना चाहिए)।
tadvat: 'in that manner, likewise' — Jiva applies the same qualification (Godless vs. devotional) he just gave for 'many books.'
'तद्वत्' का अर्थ है 'उसी प्रकार' — जीव 'आरम्भ' पर भी वही भेद (भगवद्-विमुख बनाम भक्ति-सम्बन्धी) लागू करते हैं जो अभी 'बहुत-से ग्रन्थों' पर दिया।
Mukunda-dāsa Gosvāmī
s1avataranika
śiṣyān iti |
śiṣyān itithe words 'disciples…' — Mukunda cites the verse's opening to begin his comment
śiṣyān iti — 'disciples…' (the pratīka, the catch-word heading the comment)
Mukunda begins by quoting the verse's first word as his heading -- 'disciples...' -- signalling that he now takes up this line for comment.
pratīka: the practice of citing a verse's opening word(s) as a lemma-heading before commenting; here 'śiṣyān iti' just flags which line is under discussion.
s2gloss
naivānubadhnīyān nānusaret |
na eva anubadhnīyāt'one should not keep gathering (disciples)'
na anusaretmeans: one should not run after (them), should not pursue
na eva anubadhnīyāt — 'do not gather'; na anusaret — (glossed as) one should not chase after
Mukunda gives the plain sense of the verb. 'Do not gather disciples' means: do not run after them. Do not go chasing people to become your followers.
anusaret: 'should follow after, pursue' — Mukunda glosses the verse's anubadhnīta this way, stressing the sense of actively chasing recruits.
s3reply
tad-anusaraṇe lābha-pratiṣṭhādinā sādhaksya sādhana-śaithilya-prāpteḥ |
tat-anusaraṇebecause when one chases after them (runs after disciples) locative absolute: 'when / in the case of…'
lābha-pratiṣṭhā-ādināthrough gain, fame, and the like instrumental of means/cause: 'by way of…'
sādhakasyaof the practitioner, the one still cultivating bhakti genitive
sādhana-śaithilya-prāpteḥbecause a slackening of his practice results ablative of reason: 'because there results…'
tat-anusaraṇe — when he chases after disciples; lābha-pratiṣṭhā-ādinā — by gain, fame, and so on; sādhakasya sādhana-śaithilya-prāpteḥ — because the practitioner's practice grows slack
Here is why chasing disciples is banned for the practitioner. When you run after followers, you get caught up in lābha and pratistha -- profit and prestige -- and the rest. And that makes the sadhaka's own practice go slack. His devotional discipline loosens. So the one still cultivating bhakti must not do it.
pratiṣṭhā: 'standing, established position' — here reputation/fame; śaithilya: 'looseness, slackness' — the loosening of sādhana that pursuit of followers causes.
s4reply
śiṣya-karaṇaṁ tu jāta-ratīnām eva vihitatvāc ca |
śiṣya-karaṇamthe making of disciples, the accepting of students
tuhowever, on the other hand (marking the exception)
jāta-ratīnām evaonly for those in whom rati has arisen — those who have attained loving attachment
vihitatvātbecause it is (only then) enjoined, prescribed ablative of reason: 'because it is prescribed…'
caand — adding a further ground
śiṣya-karaṇam tu — as for the making of disciples; jāta-ratīnām eva vihitatvāt ca — and because it is enjoined only for those in whom rati has arisen
But Mukunda adds when accepting disciples IS allowed. Making disciples is prescribed only for those who are jāta-rati -- in whom rati, real loving attachment for Kṛṣṇa, has already awakened. Such a one is past the danger of being knocked off course. So the ban falls on the still-cultivating practitioner, not on the God-realized devotee.
rati: 'attachment, love' — the awakened devotional feeling that marks the transition from sādhana to perfection; jāta-rati, 'one in whom rati has arisen,' is qualified to make disciples.
s5definition
granthān naivābhyased bahūn iti kalānām upalakṣaṇam |
granthān na eva abhyaset bahūn itithe line 'one should not study many books'
kalānāmof the (worldly) arts and sciences genitive
upalakṣaṇamis an indicator standing for a wider class — it points beyond itself to all such things technical term
granthān naiva abhyaset bahūn iti — the line 'do not study many books'; kalānām upalakṣaṇam — is an upalakṣaṇa (indicating mark) for the (worldly) arts
Mukunda reads 'many books' as a pointer, not a boundary. The line 'do not study many books' is an upalakshana for the kalas -- the worldly arts and sciences generally. It names books, but only to point past itself to that whole class: do not busy yourself mastering worldly skills of any kind.
upalakṣaṇa vs. viśeṣaṇa: a viśeṣaṇa is a defining quality that stays part of the thing ('a blue lotus' — the blue really belongs to the lotus). An upalakṣaṇa is a mere marker that points beyond itself and then drops away ('the house with the crow on it' — the crow only helps you find the house, it is no part of it). Here 'many books' is an upalakṣaṇa: it flags the whole class of worldly arts, so the ban covers all of them, not books alone.
s6definition
na vyākhyām upayuñjīteti vādasyopalakṣaṇam ||
na vyākhyām upayuñjīta itithe line 'one should not take up public lecturing'
vādasyaof disputation, of argumentative debate genitive
upalakṣaṇamis an indicator standing for the wider class — it points beyond itself technical term
na vyākhyām upayuñjīta iti — the line 'do not take up lecturing'; vādasya upalakṣaṇam — is an upalakṣaṇa for disputation
The same move on the third line. 'Do not take up lecturing' is an upalakshana for vada -- polemical debate and disputation. It names public exposition, but points past itself to that whole class: do not get drawn into argumentative wrangling. As before, the word marks a broader thing and then steps aside.
vāda: 'debate, disputation' — contentious argument for victory; here the ban on 'lecturing' is read as an upalakṣaṇa flagging all such polemics, not merely formal exposition.
Viśvanātha Cakravartī
s1avataranika
śiṣyān naivānubadhnīyād ity ādiko yadyapi sannyāsi-dharmas tathāpi nivṛttānām api bhaktānām upayujyata iti bhāvaḥ |
śiṣyān na eva anubadhnīyātthe words 'one should not keep gathering disciples''शिष्यों को अपने साथ कभी न जोड़े'
iti ādikaḥand the rest beginning so — this whole set of rulesइत्यादि वचन
yadyapialthough, granted thatयद्यपि
sannyāsi-dharmaḥis a duty meant for the renunciantसंन्यासी का धर्म है
tathāpieven so, neverthelessतथापि
nivṛttānāmfor those who have withdrawn from worldly actionनिवृत्त (विरक्त) हुए
apialso, as wellभी
bhaktānāmfor devoteesभक्तों के
upayujyateit applies, it is fitting passiveकाम आता है (उपयोगी होता है)
iti bhāvaḥsuch is the senseऐसा भाव है
śiṣyān naiva anubadhnīyāt ity ādikaḥ — this set of rules beginning 'do not gather disciples'; yadyapi sannyāsi-dharmaḥ — although a sannyāsī's duty; tathāpi nivṛttānām api bhaktānām upayujyate — nevertheless it applies to withdrawn devotees too; iti bhāvaḥ — such is the sense
śiṣyān na eva anubadhnīyāt — 'शिष्यों को कभी अपने साथ न जोड़े'; iti ādikaḥ — इत्यादि वचन; yadyapi — यद्यपि; sannyāsi-dharmaḥ — संन्यासी का धर्म है; tathāpi — तथापि; nivṛttānām — निवृत्त हुए; api — भी; bhaktānām — भक्तों के; upayujyate — काम आता है; iti bhāvaḥ — ऐसा भाव है
Visvanatha opens exactly as Jiva did. Granted, this rule -- 'do not gather disciples,' and the rest -- is stated as a sannyāsī's duty. Even so, it applies to withdrawn devotees as well, not to sannyāsīs alone. That is the point.
यद्यपि 'शिष्यों को अपने साथ न जोड़े' इत्यादि वचन संन्यासी का धर्म है, तथापि यह निवृत्त हुए भक्तों के लिए भी उपयोगी है — ऐसा भाव है।
Viśvanātha's wording here tracks Jīva's almost verbatim (he drops Jīva's 'anyeṣām,' 'others'); the sense is the same — the rule reaches all withdrawn devotees.
विश्वनाथ का यह वाक्य जीव के वाक्य का लगभग शब्दशः अनुसरण करता है (उन्होंने जीव के 'अन्य' शब्द को छोड़ दिया है); अर्थ वही है — यह नियम सभी निवृत्त भक्तों तक पहुँचता है।
s2reply
etac cānadhikāri-śiṣyādy-apekṣayā śrī-nāradādau tac-chravaṇāt |
etat caand this ruleऔर यह (वचन)
anadhikāri-śiṣya-ādi-apekṣayāis meant with regard to unqualified disciples and the like instrumental of respect: 'with reference to'अनधिकारी शिष्य आदि की अपेक्षा से (के सम्बन्ध में)
śrī-nārada-ādauin the case of Śrī Narada and others locativeश्री नारद आदि में
tat-śravaṇātbecause we hear of that (of their accepting disciples) ablative of reason: 'because…'क्योंकि वैसा (शिष्य-स्वीकार) सुना जाता है
etat ca — and this rule; anadhikāri-śiṣya-ādi-apekṣayā — with reference to unqualified disciples and so on; śrī-nārada-ādau tat-śravaṇāt — because that (accepting disciples) is heard of in Śrī Nārada and others
etat ca — और यह वचन; anadhikāri-śiṣya-ādi-apekṣayā — अनधिकारी शिष्य आदि की अपेक्षा से; śrī-nārada-ādau — श्री नारद आदि में; tat-śravaṇāt — क्योंकि वैसा सुना जाता है
Visvanatha compresses two of Jiva's steps into one. This rule concerns unqualified disciples and such -- because we hear in scripture that Śrī Narada and others did accept disciples. Since great devotees took students, the ban cannot be absolute; it must target only the unfit.
और यह निषेध अनधिकारी शिष्य आदि के सम्बन्ध में है, क्योंकि श्री नारद आदि में वैसा (शिष्य-स्वीकार) सुना जाता है।
Why cited: Cited to show the ban applies only to unqualified disciples: since Narada and others are reported to have accepted disciples, accepting the qualified is permitted.
क्यों उद्धृत: यह दिखाने के लिए कि निषेध केवल अनधिकारी शिष्यों पर लागू है — नारद आदि के विषय में शिष्य स्वीकार करना सुना जाता है, अतः योग्य को स्वीकार करना विहित है।
s3reply
tat-tat-sampradāya-nāśa-prasaṅgāc ca |
tat-tat-sampradāya-nāśa-prasaṅgātbecause otherwise it would entail the destruction of the respective lineages ablative of reason: 'because it would lead to…'क्योंकि उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा
caand — a further reasonऔर
tat-tat-sampradāya-nāśa-prasaṅgāt ca — and because (a total ban) would entail the ruin of the various lineages
tat-tat-sampradāya-nāśa-prasaṅgāt — क्योंकि उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा; ca — और
A second reason, again as in Jiva. If no one could accept disciples at all, the sampradāyas -- the teaching lineages -- would die out. They must continue, so accepting qualified disciples is allowed; only the unqualified are refused.
और (यदि निषेध को सर्वथा मानें तो) उन-उन सम्प्रदायों के नाश का प्रसंग आ जाएगा।
sampradāya: the teacher-to-disciple lineage; its survival requires qualified disciples, so a blanket prohibition is ruled out.
'सम्प्रदाय' गुरु से शिष्य तक की परम्परा है; उसका टिकना योग्य शिष्यों के स्वीकार पर निर्भर है, अतः सर्वथा निषेध असम्भव है।
s4reply
anyathā jñāna-śāṭhyāpatteḥ |
anyathāotherwise — if one took on the unqualified anywayअन्यथा
jñāna-śāṭhya-āpatteḥbecause it would result in dishonesty about knowledge, fraud regarding one's teaching ablative of reason: 'because it would lead to…'क्योंकि ज्ञान में शठता (कपट) का दोष आ जाएगा
anyathā — otherwise; jñāna-śāṭhya-āpatteḥ — because a cheating with knowledge would result
anyathā — अन्यथा; jñāna-śāṭhya-āpatteḥ — क्योंकि ज्ञान में शठता का दोष आ जाएगा
And the reason to refuse the unfit, as before. If you take on unqualified students, you fall into jñāna-sathya -- fraud in the matter of knowledge, handing teaching to those who cannot rightly receive it. So the qualified are accepted, the unqualified turned away.
अन्यथा ज्ञान में शठता (कपट) का दोष आ जाएगा।
śāṭhya: 'guile, dishonesty'; jñāna-śāṭhya is deceit in transmitting knowledge — imparting it to the unfit, which cheapens and betrays it.
'शठता' का अर्थ है 'कपट, छल'; ज्ञान-शठता अर्थात् ज्ञान के देने में कपट — उसे अयोग्य को थमाना, जिससे वह विद्या सस्ती हो जाती है और उसके साथ विश्वासघात होता है।
s5conclusion
ataeva nānubadhnīyād iti sva-sampradāya-vṛddhy-artham anadhikāriṇo’pi na gṛhṇīyād ity arthaḥ |
ataevatherefore, for just this reasonइसलिए
na anubadhnīyāt itithe phrase 'one should not keep gathering (disciples)''न अनुबध्नीयात्' (अपने साथ न जोड़े) — यह जो कहा
sva-sampradāya-vṛddhi-arthamin order to swell one's own lineage dative of purpose: 'in order to…'अपने सम्प्रदाय की वृद्धि के लिए
anadhikāriṇaḥ apieven those who are unqualifiedअनधिकारियों को भी
na gṛhṇīyātone should not take on, should not acceptग्रहण (स्वीकार) न करे
iti arthaḥthis is the meaningऐसा अर्थ है
ataeva — therefore; na anubadhnīyāt iti — the words 'do not gather'; sva-sampradāya-vṛddhi-artham — for the sake of increasing one's own lineage; anadhikāriṇaḥ api na gṛhṇīyāt — one should not accept even the unqualified; iti arthaḥ — that is the meaning
ataeva — इसलिए; na anubadhnīyāt iti — 'न अनुबध्नीयात्' यह जो कहा; sva-sampradāya-vṛddhi-artham — अपने सम्प्रदाय की वृद्धि के लिए; anadhikāriṇaḥ api — अनधिकारियों को भी; na gṛhṇīyāt — ग्रहण न करे; iti arthaḥ — ऐसा अर्थ है
Visvanatha's conclusion, matching Jiva's. 'Do not gather disciples' means: do not accept even unqualified people merely to enlarge your own sampradāya. Taking on the unfit to swell your following is what is banned. The qualified may still be accepted.
इसलिए 'न अनुबध्नीयात्' का अर्थ है — अपने सम्प्रदाय की वृद्धि के लिए अनधिकारियों को भी स्वीकार न करे।
Where Jīva wrote 'sva-sva-sampradāya' (each one's own lineage) and 'na saṁgṛhṇīyāt,' Viśvanātha has 'sva-sampradāya' and 'na gṛhṇīyāt' — the same conclusion, marginally trimmed.
जहाँ जीव ने 'स्व-स्व-सम्प्रदाय' (अपने-अपने सम्प्रदाय) और 'न संगृह्णीयात्' लिखा, वहाँ विश्वनाथ 'स्व-सम्प्रदाय' और 'न गृह्णीयात्' रखते हैं — निष्कर्ष वही है, बस थोड़ा संक्षिप्त।
s6gloss
bahūn iti bhagavad-bahirmukhān anyāṁs tv ity arthaḥ |
bahūn itithe word 'many' (in 'do not study many books')'बहून्' (बहुत-से) — यह जो कहा
bhagavat-bahirmukhānmeans books hostile to the Lord, those turned away from Bhagavanभगवान् से विमुख (ग्रन्थ)
anyānother (books) — non-devotional onesअन्य
tubut, that is (marking the real referent)परन्तु
iti arthaḥthis is the meaningऐसा अर्थ है
bahūn iti — the word 'many'; bhagavat-bahirmukhān anyān tu — but (means) other books turned away from the Lord; iti arthaḥ — that is the meaning
bahūn iti — 'बहून्' यह जो कहा; bhagavat-bahirmukhān — भगवान् से विमुख ग्रन्थ; anyān — अन्य; tu — परन्तु; iti arthaḥ — ऐसा अर्थ है
Visvanatha fixes 'many books' just as Jiva did. It does not forbid devotional study. 'Many' means books that are bahirmukha -- turned away from Bhagavan -- other, non-devotional works. Those are the ones not to be studied.
'बहुत-से ग्रन्थ' अर्थात् भगवान् से विमुख अन्य ग्रन्थ; परन्तु (भक्ति-ग्रन्थ नहीं) — ऐसा अर्थ है।
bahirmukha: 'face turned away' — averse to the Lord; the ban on 'many books' is aimed at Godless literature, not at devotional texts.
'बहिर्मुख' का अर्थ है 'जिसका मुख बाहर की ओर हो' अर्थात् भगवान् से विमुख; 'बहुत-से ग्रन्थों' का निषेध भगवद्-विमुख साहित्य पर है, भक्ति-ग्रन्थों पर नहीं।
s7gloss
ārambhān ity api ||
ārambhān iti apithe word 'undertakings' too — is to be understood in the same way'आरम्भान्' — यह भी (उसी प्रकार)
ārambhān iti api — the word 'undertakings' as well (is taken likewise)
ārambhān iti api — 'आरम्भान्' यह भी उसी प्रकार
And the last word, in one stroke. 'Undertakings' too -- read it the same way. Like 'many books,' it means the worldly, God-averse kind of project; the ban is on those, not on activity done for the Lord. (Visvanatha leaves the 'likewise' implied where Jiva spelled out 'tadvat.')
'आरम्भ' के विषय में भी (यही समझना चाहिए)।
Viśvanātha closes with the bare 'ārambhān iti api,' trusting the reader to carry over the same qualification he and Jīva applied to 'many books.'
विश्वनाथ केवल 'आरम्भान् इति अपि' कहकर समाप्त करते हैं, यह भरोसा करते हुए कि पाठक वही भेद यहाँ भी लगा लेगा जो उन्होंने और जीव ने 'बहुत-से ग्रन्थों' पर लगाया।