L1definition
sukhaiśvaryottarā seyaṁ prema-sevottarety api |
sukhaiśvaryottarāone kind in which happiness and lordship come out on top — where personal comfort and majesty are what predominate bahuvrīhi; uttarā = predominant, the higher/upper thingजिसमें सुख और ऐश्वर्य ही प्रधान (उत्तर) हैं
sā iyaṁthis very same liberation (mukti) — the one under discussion sā + iyaṁ, feminine agreeing with muktiḥवही यह (मुक्ति)
prema-sevottarāand another kind in which loving service comes out on top — where prema (loving devotion) and its service are what predominate bahuvrīhi; prema-sevā-uttarāजिसमें प्रेम-सेवा ही प्रधान है
iti apiis spoken of in this way too — so it has these two forms api = also, adding the second descriptionऐसा भी (कही जाती है)
sā iyaṁ — this very same liberation; sukhaiśvaryottarā — is [of one kind] where happiness and lordship predominate; prema-sevottarā iti api — and also [of a kind] where loving service predominates.
sukhaiśvaryottarā — जिसमें सुख और ऐश्वर्य प्रधान हैं; sā iyaṁ — वही यह मुक्ति; prema-sevottarā — जिसमें प्रेम-सेवा प्रधान है; iti api — ऐसा भी (कही जाती है)।
The liberation (mukti) we are talking about comes in two forms. In one form, personal happiness and lordly majesty (aiśvarya) are what the person mainly wants. In the other form, loving devotion (prema) and the service that flows from it are what predominate. The verse names both.
यही मुक्ति दो रूपों में वर्णित है — एक वह जिसमें सुख और ऐश्वर्य प्रधान हैं, और दूसरी वह जिसमें प्रेम-सेवा प्रधान है।
L2definition
sālokyādir dvidhā tatra nādyā sevā-juṣaṁ matā
sālokyādirthe group beginning with sālokya — the several kinds of liberation, sālokya (sharing the Lord's world) and the rest sālokya-ādiḥ, 'sālokya etc.'सालोक्य आदि (मुक्तियाँ)
dvidhāis itself of two kinds — it splits into these same two (happiness-lordship type, and loving-service type)दो प्रकार की हैं
tatraof these two — among themउनमें
na ādyāthe first one (the happiness-and-lordship kind) is NOT [accepted] na = not; ādyā = the first-listedपहली नहीं
sevā-juṣaṁby those who take part in service — the devotees whose life is service sevā-juṣām, gen. pl.; juṣ = to be devoted to, to partake ofसेवापरायण (भक्तों) के द्वारा
matāis held to be acceptable — is not what they consider desirable matā = deemed, approvedअभीष्ट मानी गई
sālokyādiḥ — the sālokya-group of liberations; dvidhā — is of two kinds; tatra — of these; ādyā — the first (happiness-lordship kind); sevā-juṣāṁ — for those devoted to service; na matā — is not approved.
sālokyādir — सालोक्य आदि मुक्तियाँ; dvidhā — दो प्रकार की हैं; tatra — उनमें; na ādyā — पहली (मुक्ति) नहीं; sevā-juṣaṁ — सेवापरायण भक्तों के द्वारा; matā — अभीष्ट मानी गई।
The various kinds of liberation — sālokya (living in the Lord's realm) and the others — each fall into those same two forms. Of the two, the first form, where happiness and lordship dominate, is not the one that service-minded devotees accept. Only the loving-service form appeals to them.
सालोक्य आदि मुक्ति दो प्रकार की है। उनमें पहली सेवापरायण भक्तों को अभीष्ट नहीं मानी जाती।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatrāti-śabda-pratipādyam āha—sukheti |
tatraon this point — regarding this verseइस प्रसंग में
ati-śabda-pratipādyamwhat is meant by the word 'ati' (the '-uttara / more, higher' element in the compounds) — the sense that word is there to convey ati-śabda = the particle ati/uttara; pratipādya = what is to be established/explained'अति' शब्द से जो प्रतिपाद्य (सिद्ध करने योग्य) है, उसे
āhahe (Rūpa) states — the author now spells it outकहते हैं
sukhetiwith the words beginning 'sukha…' — i.e. in the line starting sukhaiśvaryottarā sukha + iti, the pratīka citing the verse'सुख…' इत्यादि (मूल श्लोक) से
tatra — here; ati-śabda-pratipādyam — the thing the word 'ati' (the 'uttara/higher' element) is meant to convey; āha — he states; sukheti — by the phrase beginning 'sukha…'.
tatra — इस प्रसंग में; ati-śabda-pratipādyam — 'अति' शब्द से जो प्रतिपाद्य है उसे; āha — कहते हैं; sukheti — 'सुख…' इत्यादि (मूल) कहकर।
Jīva sets up the comment. He says: to bring out what the 'uttara' (the 'higher, predominant') element in the verse is really pointing to, the author speaks the line beginning 'sukha…'. So the next words unpack that key term.
इस प्रसंग में '-उत्तर' शब्द से जो प्रतिपादित करना है, उसे दिखाने के लिए 'सुख…' इत्यादि मूल श्लोक कहते हैं।
ati-śabda: 'the word ati' — here it stands for the -uttara ('predominant, uppermost') element in sukhaiśvaryottarā / prema-sevottarā; Jīva reads that as the point needing explanation.
'अति' शब्द: यहाँ यह 'सुखैश्वर्योत्तरा' और 'प्रेम-सेवोत्तरा' में जो '-उत्तर' (प्रधान, सर्वोपरि) अंश है उसका द्योतक है; जीव इसी बिन्दु को व्याख्या के योग्य मानते हैं।
s2gloss
tal-lokādi-svabhāvajaṁ sukham aiśvaryaṁ ca uttaraṁ prādhānyena vāñchanīyaṁ yasyāṁ sā |
tal-lokādi-svabhāvajaṁarising from the very nature of that world and so on — the kind of happiness and lordship that is native to those liberated realms tat-loka-ādi-svabhāva-jaṁ; -ja = born ofउस (भगवान् के) लोक आदि के स्वभाव से उत्पन्न
sukham aiśvaryaṁ cathe happiness and the lordship — both togetherसुख और ऐश्वर्य
uttaraṁas the predominant thing — this is the '-uttara' of the verse being glossed the pratīka word from the mūla'उत्तर' अर्थात् प्रधान रूप से
prādhānyena vāñchanīyaṁis what is desired chiefly — wanted as the main thing prādhānyena = predominantly, as the priorityप्रधानता से वांछनीय (चाहा गया)
yasyāṁ sāshe (that liberation) in which [this holds] — the mukti in which happiness-and-lordship is the chief thing wanted bahuvrīhi resolution; yasyāṁ … sā = 'that [fem.] in which…'जिसमें (यह हो), वह (मुक्ति)
yasyāṁ — in which [mukti]; tal-lokādi-svabhāvajaṁ sukham aiśvaryaṁ ca — the happiness and lordship native to that world etc.; uttaraṁ — as predominant; prādhānyena vāñchanīyaṁ — is chiefly desired; sā — that is she (sukhaiśvaryottarā).
tal-lokādi-svabhāvajaṁ — उस भगवद्-लोक आदि के स्वभाव से उत्पन्न; sukham aiśvaryaṁ ca — सुख और ऐश्वर्य; uttaraṁ — 'उत्तर' अर्थात् प्रधान रूप से; prādhānyena vāñchanīyaṁ — प्रधानता से वांछनीय है; yasyāṁ sā — जिसमें, वह (सुखैश्वर्योत्तरा है)।
Jīva unpacks 'sukhaiśvaryottarā'. In those liberated worlds there is a happiness and a lordly power that come naturally with the place. When that happiness and lordship are what a person chiefly wants — when they are the top priority — then that liberation is the one the verse calls 'sukhaiśvaryottarā' (the happiness-and-lordship-predominant kind).
जिस मुक्ति में उस भगवद्-लोक आदि के स्वभाव से उत्पन्न सुख और ऐश्वर्य ही प्रधान रूप से वांछनीय हों — वह 'सुखैश्वर्योत्तरा' है।
s3gloss
premṇā prema-svābhāvyena sevaiva uttarā yasyāṁ sā |
premṇāby love — because of prema (loving devotion) present in the person instrumental of cause/meansप्रेम के कारण
prema-svābhāvyenathat is, by the very nature of that love — service springs from love as its own inborn character prema-svābhāvya = the innate nature of prema; instrumental restating premṇāप्रेम के स्वाभाविक भाव से (ही)
sevaiva uttarāservice itself is the predominant thing — service alone, nothing else, stands uppermost sevā + eva; eva = precisely, onlyसेवा ही प्रधान
yasyāṁ sāshe (that liberation) in which [this holds] — the mukti in which loving service predominates bahuvrīhi resolution of prema-sevottarāजिसमें (हो), वह
yasyāṁ — in which [mukti]; premṇā prema-svābhāvyena — through love, i.e. by the very nature of love; sevā eva uttarā — service itself is predominant; sā — that is she (prema-sevottarā).
premṇā — प्रेम के कारण; prema-svābhāvyena — प्रेम के स्वभाव से ही; sevaiva uttarā — सेवा ही प्रधान है; yasyāṁ sā — जिसमें, वह (प्रेम-सेवोत्तरा है)।
Now Jīva unpacks 'prema-sevottarā'. Here it is love (prema) that drives everything. By the very nature of love, service becomes the person's whole aim — service alone stands on top. The liberation in which loving service predominates like this is what the verse calls 'prema-sevottarā'.
जिस मुक्ति में प्रेम के कारण, प्रेम के स्वाभाविक भाव से, सेवा ही प्रधान हो — वह 'प्रेम-सेवोत्तरा' है।
s4citation
tatra nādyā sevā-juṣāṁ matā iti sālokya-sārṣṭi-sāmīpya- ity-ādy uktatvāt |
tatra nādyā sevā-juṣāṁ matā itias for the line 'of these, the first is not accepted by those devoted to service' — quoting the mūla's second line pratīka of mula.L2'उनमें पहली सेवापरायणों को अभीष्ट नहीं' — यह (जो मूल में कहा)
sālokya-sārṣṭi-sāmīpya- ity-ādi'sālokya, sārṣṭi, sāmīpya…' and so on — the well-known list of the forms of liberation quoted opening of Bhāgavata 3.29.13'सालोक्य-सार्ष्टि-सामीप्य…' इत्यादि
uktatvātbecause [that] has [already] been stated — since scripture has laid it out this way ablative of reason; -tva + ablative = 'because of its having been said'कहा गया होने के कारण
tatra nādyā sevā-juṣāṁ matā iti — [regarding] the line 'of these the first is not accepted by service-devotees'; sālokya-sārṣṭi-sāmīpya-ityādi uktatvāt — because the passage 'sālokya, sārṣṭi, sāmīpya…' has [already] been stated [in scripture].
tatra nādyā sevā-juṣāṁ matā iti — 'उनमें पहली सेवापरायणों को अभीष्ट नहीं' ऐसा जो (मूल में कहा); sālokya-sārṣṭi-sāmīpya ity-ādi — 'सालोक्य-सार्ष्टि-सामीप्य…' इत्यादि (भागवत-वचन में); uktatvāt — कहा गया होने के कारण।
Why does the verse say the service-devotees reject the first kind? Jīva points to scripture: the Bhāgavatam has already listed the forms of liberation as 'sālokya, sārṣṭi, sāmīpya…' Because that authoritative statement is on record, Rūpa can lean on it here.
'उनमें पहली सेवापरायणों को अभीष्ट नहीं मानी जाती' — यह इसलिए (कहा), क्योंकि 'सालोक्य-सार्ष्टि-सामीप्य…' इत्यादि (भागवत में) कहा गया है।
Why cited: Cited to ground the verse's own list of the liberation-types (sālokya, sārṣṭi, sāmīpya…) in the authoritative Bhāgavata 3.29.13 passage.
क्यों उद्धृत: 'सालोक्य-सार्ष्टि-सामीप्य…' (भागवत ३।२९।१३) को उद्धृत कर आचार्य मूल में गिनाई गई मुक्ति-भेदों की सूची को प्रामाणिक भागवत-वचन में आधारित करते हैं।
s5gloss
tatra sālokyādi-catuṣṭayaṁ sevanaṁ vinābhūtaṁ cet, tarhi na gṛhṇanty evety arthaḥ |
tatrain that case — turning to those typesउनमें
sālokyādi-catuṣṭayaṁthe set of four beginning with sālokya — sālokya, sārṣṭi, sāmīpya, sārūpya (the first four kinds, excluding sāyujya) catuṣṭaya = a group of fourसालोक्य आदि चार (मुक्तियाँ)
sevanaṁ vinābhūtaṁ cetif it is bereft of service — should any of these four come without service attached vinā-bhūta = 'existing-without'; cet = ifयदि सेवा से रहित हों
tarhi na gṛhṇanty evathen they simply do not accept it — the devotees flatly refuse it tarhi = then; eva = flatly, without exceptionतो (भक्त उन्हें) ग्रहण नहीं ही करते
iti arthaḥthis is the meaning — that is the sense of the lineऐसा अर्थ है
tatra — there; sālokyādi-catuṣṭayaṁ — the four beginning with sālokya; sevanaṁ vinābhūtaṁ cet — if [it be] without service; tarhi na gṛhṇanti eva — then they do not accept [it] at all; iti arthaḥ — this is the meaning.
tatra — उनमें; sālokyādi-catuṣṭayaṁ — सालोक्य आदि चार मुक्तियाँ; sevanaṁ vinābhūtaṁ cet — यदि सेवा से रहित हों; tarhi na gṛhṇanty eva — तो (भक्त उन्हें) ग्रहण नहीं ही करते; iti arthaḥ — ऐसा अर्थ है।
Jīva draws the line carefully. Of the five kinds of liberation, take the first four — sālokya, sārṣṭi, sāmīpya, sārūpya. If any of these four should come stripped of service, then the devotees will simply not take it. That is what 'the first is not accepted' means: not that the four are rejected outright, but that they are rejected when service is missing.
उनमें सालोक्य आदि चार मुक्तियाँ यदि सेवा से रहित हों, तो भक्त उन्हें कभी ग्रहण नहीं करते — ऐसा अर्थ है।
s6gloss
ekatvaṁ tu nityaṁ tad-vinābhūtatvāt na gṛhṇanty evety arthaḥ |
ekatvaṁ tubut oneness (merging into the Lord — i.e. sāyujya) — this fifth kind, however, is a different case tu = but, marking the contrast with the four; ekatva = becoming one, sāyujyaएकत्व (एक हो जाना, सायुज्य) तो
nityaṁalways — in every case, permanently adverb qualifying the rejectionनित्य ही (सदा)
tad-vinābhūtatvātbecause it is by its very nature bereft of that (service) — merging leaves no room for service at all tat = service; vinābhūtatvāt = ablative of reason, 'because of being-without'सेवा से रहित होने के कारण
na gṛhṇanty evathey simply never accept it — flatly refused eva = flatly, absolutelyग्रहण नहीं ही करते
iti arthaḥthis is the meaningऐसा अर्थ है
ekatvaṁ tu — but oneness (sāyujya); tad-vinābhūtatvāt — because it is [always] without that [service]; nityaṁ — always; na gṛhṇanti eva — they do not accept [it] at all; iti arthaḥ — this is the meaning.
ekatvaṁ tu — एकत्व (सायुज्य) तो; nityaṁ — नित्य ही; tad-vinābhūtatvāt — सेवा से रहित होने के कारण; na gṛhṇanty eva — ग्रहण नहीं ही करते; iti arthaḥ — ऐसा अर्थ है।
The fifth kind, though, is different. 'Oneness' (ekatva) — merging into the Lord, i.e. sāyujya — can never carry service, since to merge is to lose the separate self that would serve. Because it is by its very nature always without service, the devotees reject it always, in every case. The four can be accepted with service; this fifth one never can.
किन्तु एकत्व (सायुज्य) तो सेवा से रहित होने के कारण भक्त नित्य ही ग्रहण नहीं करते — ऐसा अर्थ है।
ekatva: literally 'oneness'; here it names sāyujya-mukti, merging one's self into the Lord — contrasted with the four 'relational' liberations that keep the devotee distinct enough to serve.
एकत्व: शब्दशः 'एक हो जाना'; यहाँ यह सायुज्य-मुक्ति का नाम है — अपने आत्मा को भगवान् में लीन कर देना; यह उन चार 'सम्बन्धपरक' मुक्तियों से भिन्न है जो भक्त को सेवा के योग्य पृथक् बनाए रखती हैं।
s7conclusion
tac ceśvare brahmaṇi ca sāyujyaṁ jñeyam ||
tat caand that (that 'oneness' / merging) — namely the sāyujya just mentionedऔर वह (एकत्व)
īśvare brahmaṇi cainto the personal Lord (Īśvara) and into the impersonal Absolute (Brahman) both — it can be aimed at either locatives of the two goals of mergingईश्वर में और ब्रह्म में
sāyujyaṁis the merging called sāyujya — the technical name for this oneness naming the ekatva of the previous lineसायुज्य (रूप)
jñeyamshould be understood [as such] — take it this way gerundive; 'is to be known'जानना चाहिए
tat ca — and that (the ekatva); īśvare brahmaṇi ca — with respect to Īśvara and to Brahman; sāyujyaṁ jñeyam — should be understood as sāyujya (merging).
tat ca — और वह (एकत्व); īśvare brahmaṇi ca — ईश्वर में तथा ब्रह्म में; sāyujyaṁ — सायुज्य रूप; jñeyam — जानना चाहिए।
Jīva closes with a clarification. That 'oneness' he just spoke of is what is technically called sāyujya — merging. And it comes in two directions: merging into the personal Lord (Īśvara), or merging into the impersonal Absolute (Brahman). Either way, it is the sāyujya the devotees reject.
और वह एकत्व ईश्वर में तथा ब्रह्म में सायुज्य के रूप में जानना चाहिए।
sāyujya: 'union, merging'; here understood in two forms — merger with the personal Īśvara or with impersonal Brahman — both being the service-less 'oneness' that is refused.
सायुज्य: 'मिलन, लीन होना'; यहाँ इसे दो रूपों में समझना है — सगुण ईश्वर में लीन होना अथवा निर्गुण ब्रह्म में लीन होना — दोनों ही वह सेवा-रहित 'एकत्व' हैं जिनका निषेध किया गया है।
Mukunda-dāsa Gosvāmī
s1avataranika
nātivirudhyate iti vivicya darśayati—sukheti |
na ativirudhyate iti'it is not much in conflict' — i.e. the claim that this liberation is not seriously at odds [with devotion] the point being examined; ati-virudhyate = is greatly opposed
vivicyahaving sorted it out — after drawing the needed distinctions gerund; vi-vic = to discriminate, analyze
darśayatihe shows / demonstrates — the author makes it plain
sukhetiwith the words beginning 'sukha…' — in the sukhaiśvaryottarā line pratīka of the mūla
na ativirudhyate iti — [the point] that 'it is not much opposed'; vivicya — having analyzed [it]; darśayati — he shows; sukheti — by the line beginning 'sukha…'.
Mukunda frames the verse as an answer to a worry. Someone might ask how liberation can fail to clash with pure devotion. The author, having sorted the matter out, shows the resolution in the line beginning 'sukha…' — that is, by distinguishing the two forms of mukti, he shows that one form is 'not much in conflict' with devotion.
s2gloss
aiśvarya-pradhāna-guṇa-prakāśi śrī-para-vyomanāthādīnām aiśvarya-pradhāneṣu lokeṣu teṣāṁ sevām upasarjanīkṛtya sukhaiśvarya-pradhānatayā sālokyādīnāṁ sthitiḥ sukhaiśvaryottarā muktiḥ |
aiśvarya-pradhāna-guṇa-prakāśidisplaying qualities in which lordly majesty dominates — realms that show off God's power-and-splendor as their leading trait prakāśi = revealing/displaying; describes the lokas
śrī-para-vyomanāthādīnāmbelonging to the Lords of the majestic spiritual sky (Vaikuṇṭha) and the like — Nārāyaṇa and such presiding deities para-vyoman = the transcendent sky, Vaikuṇṭha; nātha = Lord; ādi = and the like; gen. pl.
aiśvarya-pradhāneṣu lokeṣuin those worlds where lordly majesty predominates — the majesty-dominated realms locative of place
teṣāṁ sevāmthe service of those [Lords] — serving Nārāyaṇa and the rest teṣāṁ = of them; sevām, object
upasarjanīkṛtyahaving made it secondary — pushing that service down into a subordinate place upasarjanī-kṛtya = 'having rendered it subordinate'; gerund
sukhaiśvarya-pradhānatayāwith happiness and lordship as the main thing — because comfort and majesty are given priority instrumental of manner/cause; -tayā = 'in the manner of / because of'
sālokyādīnāṁ sthitiḥthe state of the sālokya-etc. [liberations] — how those liberations stand sthitiḥ = the standing, the condition; gen. pl.
sukhaiśvaryottarā muktiḥis the 'happiness-and-lordship-predominant' liberation — that is this first kind of mukti predicate identifying the type
aiśvarya-pradhāna-guṇa-prakāśi… lokeṣu — in the majesty-displaying worlds of the Lords of Vaikuṇṭha etc.; teṣāṁ sevām upasarjanīkṛtya — having made the service of those Lords secondary; sukhaiśvarya-pradhānatayā — with happiness and lordship predominant; sālokyādīnāṁ sthitiḥ — the standing of the sālokya-etc. [liberations]; sukhaiśvaryottarā muktiḥ — is the happiness-lordship-predominant liberation.
Mukunda spells out the first kind. Think of the majestic realms — Vaikuṇṭha and the like, ruled by Nārāyaṇa and other Lords, where God's power and splendor are the headline feature. A person can live in sālokya (etc.) there but treat serving those Lords as a side matter, keeping the comfort and majesty of the place as the real prize. When the sālokya-type liberations are held that way — service demoted, happiness-and-lordship on top — that is the 'sukhaiśvaryottarā' liberation.
s3gloss
sukhaiśvarye upasarjanīkṛtya tat-sevā-pradhānatayā tatra sthitiḥ prema-sevottarā sā |
sukhaiśvarye upasarjanīkṛtyahaving made happiness and lordship secondary — pushing comfort and majesty down into the subordinate place the mirror-image of the previous sentence; sukha-aiśvarye, the two demoted
tat-sevā-pradhānatayāwith the service of Him as the main thing — because serving the Lord is given priority instrumental of manner/cause; tat = the Lord
tatra sthitiḥthe standing there [in those same realms] — dwelling in sālokya etc. on those terms tatra = in those liberations/realms
prema-sevottarā sāthat is the 'loving-service-predominant' one — this is the second kind sā = she (muktiḥ), predicate
sukhaiśvarye upasarjanīkṛtya — having made happiness and lordship secondary; tat-sevā-pradhānatayā — with His service predominant; tatra sthitiḥ — the standing there [in sālokya etc.]; prema-sevottarā sā — that is the loving-service-predominant one.
Now Mukunda flips it for the second kind. Same realms, opposite priorities: the person pushes the comfort and majesty into second place and makes serving the Lord the whole point. Living in sālokya (etc.) on those terms — service on top, happiness-and-lordship demoted — is the 'prema-sevottarā' liberation.
s4gloss
sevā-juṣāṁ sevāyām prītimatām ||
sevā-juṣāṁof 'those devoted to service' — glossing the verse's word pratīka from mula.L2
sevāyām prītimatāmmeans: of those who have love for service — people whose affection is set on serving sevāyām = towards service (loc.); prīti-matām = possessing love, gen. pl.
sevā-juṣāṁ — [the verse's] 'service-partakers'; sevāyām prītimatām — [means] those who have love toward service.
Mukunda just defines the verse's phrase 'sevā-juṣāṁ' (those devoted to service). It means those who actually love to serve — whose heart is set on service itself, not on the perks that come with the realm.
Viśvanātha Cakravartī
s1avataranika
tatrāti-śabda-pratipādyam āha—sukheti |
tatraon this point — regarding this verseइस प्रसंग में
ati-śabda-pratipādyamwhat the word 'ati' (the '-uttara / higher, more' element) is meant to convey — the sense that term is there to establish ati-śabda = the ati/uttara element; pratipādya = what is to be shown'अति' शब्द से जो प्रतिपाद्य (दिखाने योग्य) है, उसे
āhahe (Rūpa) states — the author spells it outकहते हैं
sukhetiwith the words beginning 'sukha…' — in the sukhaiśvaryottarā line pratīka of the mūla'सुख…' इत्यादि (मूल श्लोक) से
tatra — here; ati-śabda-pratipādyam — what the word 'ati' (the 'uttara' element) is to convey; āha — he states; sukheti — by the phrase beginning 'sukha…'.
tatra — इस प्रसंग में; ati-śabda-pratipādyam — 'अति' शब्द से जो प्रतिपाद्य है उसे; āha — कहते हैं; sukheti — 'सुख…' इत्यादि (मूल) कहकर।
Viśvanātha opens exactly as Jīva does. To bring out what the 'uttara' ('predominant, higher') element in the verse really means, the author speaks the line beginning 'sukha…'. The following words unpack that key term.
इस प्रसंग में '-उत्तर' शब्द से जो प्रतिपादित करना है, उसे दिखाने के लिए 'सुख…' इत्यादि मूल श्लोक कहते हैं।
ati-śabda: 'the word ati' — again standing for the -uttara ('predominant') element in the compounds; the point Viśvanātha takes as needing explanation.
'अति' शब्द: यहाँ भी यह उन समासों में जो '-उत्तर' (प्रधान) अंश है उसका द्योतक है; विश्वनाथ इसी बिन्दु को व्याख्या के योग्य मानते हैं।
s2gloss
tal-lokādi-svabhāvajaṁ sukham aiśvaryaṁ cottaraṁ prādhānyena vāñchanīyaṁ yasyāṁ sā |
tal-lokādi-svabhāvajaṁarising from the very nature of that world and the rest — happiness and lordship native to those liberated realms tat-loka-ādi-svabhāva-jaṁ; -ja = born ofउस (भगवान् के) लोक आदि के स्वभाव से उत्पन्न
sukham aiśvaryaṁ cathe happiness and the lordship — both togetherसुख और ऐश्वर्य
uttaraṁas the predominant thing — the '-uttara' being glossed the mūla's word'उत्तर' अर्थात् प्रधान रूप से
prādhānyena vāñchanīyaṁis what is chiefly desired — wanted as the main thing prādhānyena = as the priorityप्रधानता से वांछनीय
yasyāṁ sāshe (that liberation) in which [this holds] — the mukti in which happiness-and-lordship is chiefly wanted bahuvrīhi resolutionजिसमें (हो), वह (मुक्ति)
yasyāṁ — in which [mukti]; tal-lokādi-svabhāvajaṁ sukham aiśvaryaṁ ca — the happiness and lordship native to that world etc.; uttaraṁ — as predominant; prādhānyena vāñchanīyaṁ — is chiefly desired; sā — that is she (sukhaiśvaryottarā).
tal-lokādi-svabhāvajaṁ — उस भगवद्-लोक आदि के स्वभाव से उत्पन्न; sukham aiśvaryaṁ ca — सुख और ऐश्वर्य; uttaraṁ — 'उत्तर' अर्थात् प्रधान रूप से; prādhānyena vāñchanīyaṁ — प्रधानता से वांछनीय है; yasyāṁ sā — जिसमें, वह (सुखैश्वर्योत्तरा है)।
Viśvanātha glosses 'sukhaiśvaryottarā', word-for-word like Jīva. Those liberated worlds carry a happiness and a lordly power that come with them naturally. The liberation in which that happiness and lordship are what one mainly wants is the 'sukhaiśvaryottarā' kind.
जिस मुक्ति में उस भगवद्-लोक आदि के स्वभाव से उत्पन्न सुख और ऐश्वर्य ही प्रधान रूप से वांछनीय हों — वह 'सुखैश्वर्योत्तरा' है।
s3gloss
premṇah svābhāvyena sevottarā prādhānyena vāñchanīyā yasyāṁ sā |
premṇaḥ svābhāvyenaby the very nature of love — because loving devotion, of its own character, produces this premṇaḥ = of love (gen.); svābhāvyena = by [its] innate nature (instr. of cause)प्रेम के स्वाभाविक भाव के द्वारा
sevottarāone in which service predominates — service stands uppermost sevā-uttarā, the mūla's wordसेवा ही प्रधान
prādhānyena vāñchanīyāis what is chiefly desired — service is wanted as the main thing feminine agreeing with sevā/muktiḥप्रधानता से वांछनीय
yasyāṁ sāshe (that liberation) in which [this holds] — the mukti in which loving service predominates bahuvrīhi resolution of prema-sevottarāजिसमें (हो), वह
yasyāṁ — in which [mukti]; premṇaḥ svābhāvyena — by the very nature of love; sevottarā — service is predominant; prādhānyena vāñchanīyā — is chiefly desired; sā — that is she (prema-sevottarā).
premṇaḥ svābhāvyena — प्रेम के स्वाभाविक भाव से; sevottarā — सेवा ही प्रधान; prādhānyena vāñchanīyā — प्रधानता से वांछनीय; yasyāṁ sā — जिसमें, वह (प्रेम-सेवोत्तरा है)।
Viśvanātha glosses 'prema-sevottarā'. By the very nature of love (prema), service becomes the thing chiefly wanted — service on top. The liberation held that way is the 'prema-sevottarā' kind. (Where Jīva wrote 'service alone,' Viśvanātha traces it to love's own nature producing that priority.)
जिस मुक्ति में प्रेम के स्वाभाविक भाव से सेवा ही प्रधानता से वांछनीय हो — वह 'प्रेम-सेवोत्तरा' है।
s4gloss
tatra nādyā sevā-juṣāṁ matā iti bhagavat-sukha-tātparyeṇa sevā-juṣāṁ bhaktānāṁ svasya sukhaiśvaryottarā muktir na matā—na saṁmatā |
tatra nādyā sevā-juṣāṁ matā itias for the line 'of these, the first is not accepted by those devoted to service' — quoting the mūla pratīka of mula.L2'उनमें पहली सेवापरायणों को अभीष्ट नहीं' — इसका (भाव)
bhagavat-sukha-tātparyeṇawith their whole aim on the Lord's happiness — because these devotees live for God's pleasure, not their own instrumental of cause; tātparya = the governing purpose/intentभगवान् के सुख को ही तात्पर्य (लक्ष्य) मानने के कारण
sevā-juṣāṁ bhaktānāṁof the service-devoted devotees — those whose life is service gen. pl., glossing 'sevā-juṣāṁ' as bhaktānāmसेवापरायण भक्तों को
svasya sukhaiśvaryottarā muktiḥthe liberation that is predominated by one's OWN happiness and lordship — mukti aimed at self-enjoyment svasya = of oneself, stressing the self-directed prizeअपने लिए सुख-ऐश्वर्य-प्रधान मुक्ति
na matā—na saṁmatāis not approved — that is, not agreed to, not their choice at all matā glossed emphatically by saṁmatā = fully approved ofअभीष्ट नहीं — भली-भाँति सम्मत नहीं
sevā-juṣāṁ bhaktānāṁ — of the service-devoted devotees; bhagavat-sukha-tātparyeṇa — since their whole aim is the Lord's happiness; svasya sukhaiśvaryottarā muktiḥ — liberation predominated by their own happiness and lordship; na matā, na saṁmatā — is not approved, not agreed to.
tatra nādyā sevā-juṣāṁ matā iti — 'उनमें पहली सेवापरायणों को अभीष्ट नहीं' का यह अभिप्राय; bhagavat-sukha-tātparyeṇa — भगवान् के सुख को ही तात्पर्य मानने के कारण; sevā-juṣāṁ bhaktānāṁ — सेवापरायण भक्तों को; svasya sukhaiśvaryottarā muktiḥ — अपने लिए सुख-ऐश्वर्य-प्रधान मुक्ति; na matā—na saṁmatā — अभीष्ट नहीं, भली-भाँति सम्मत नहीं।
Viśvanātha explains why the first kind is refused. The service-devoted devotees have one aim: the Lord's happiness, not their own. So a liberation whose selling point is their own comfort and majesty holds no appeal. That self-serving mukti is simply not something they approve — 'na matā' means flatly 'not agreed to.'
'उनमें पहली सेवापरायणों को अभीष्ट नहीं' — इसका भाव यह कि भगवान् के सुख को ही अपना तात्पर्य मानने के कारण सेवापरायण भक्तों को अपने लिए सुख-ऐश्वर्य-प्रधान मुक्ति भली-भाँति सम्मत नहीं।
s5gloss
tatra sālokyādi-catuṣṭayaṁ sevanaṁ vinābhūtaṁ cet tarhi na gṛhṇanti |
tatrain that case — turning to those typesउनमें
sālokyādi-catuṣṭayaṁthe set of four beginning with sālokya — sālokya, sārṣṭi, sāmīpya, sārūpya (the first four, not sāyujya) catuṣṭaya = a group of fourसालोक्य आदि चार (मुक्तियाँ)
sevanaṁ vinābhūtaṁ cetif it is bereft of service — should these four come without service vinā-bhūta = existing-without; cet = ifयदि सेवा से रहित हों
tarhi na gṛhṇantithen they do not accept it — the devotees refuse it tarhi = thenतो (भक्त उन्हें) ग्रहण नहीं करते
tatra — there; sālokyādi-catuṣṭayaṁ — the four beginning with sālokya; sevanaṁ vinābhūtaṁ cet — if [it be] without service; tarhi na gṛhṇanti — then they do not accept [it].
tatra — उनमें; sālokyādi-catuṣṭayaṁ — सालोक्य आदि चार मुक्तियाँ; sevanaṁ vinābhūtaṁ cet — यदि सेवा से रहित हों; tarhi na gṛhṇanti — तो (भक्त उन्हें) ग्रहण नहीं करते।
Viśvanātha draws the same careful line as Jīva. Of the five, take the first four — sālokya, sārṣṭi, sāmīpya, sārūpya. If any of these four comes without service attached, then the devotees will not accept it. The rejection is conditional: no service, no acceptance.
उनमें सालोक्य आदि चार मुक्तियाँ यदि सेवा से रहित हों, तो भक्त उन्हें ग्रहण नहीं करते।
s6gloss
ekatvaṁ tu sarvathā tad-vinābhūtatvāt na gṛhṇanty evety arthaḥ |
ekatvaṁ tubut oneness (sāyujya, merging) — this fifth, however, is the contrasting case tu = but, contrasting with the four; ekatva = mergingएकत्व (सायुज्य) तो
sarvathāin every way / utterly — under all conditions, no exceptions adverb; stronger than Jīva's 'nityaṁ (always)'सर्वथा (हर प्रकार से)
tad-vinābhūtatvātbecause it is [always] bereft of that (service) — merging has no room for service at all ablative of reason; tat = service; -tvāt = 'because of being…'सेवा से रहित होने के कारण
na gṛhṇanty evathey simply do not accept it — flatly refused eva = flatly, absolutelyग्रहण नहीं ही करते
iti arthaḥthis is the meaningऐसा अर्थ है
ekatvaṁ tu — but oneness (sāyujya); tad-vinābhūtatvāt — because it is utterly without that [service]; sarvathā — in every way; na gṛhṇanti eva — they do not accept [it] at all; iti arthaḥ — this is the meaning.
ekatvaṁ tu — एकत्व (सायुज्य) तो; sarvathā — सर्वथा; tad-vinābhūtatvāt — सेवा से रहित होने के कारण; na gṛhṇanty eva — ग्रहण नहीं ही करते; iti arthaḥ — ऐसा अर्थ है।
The fifth kind is the exception. 'Oneness' (ekatva) — sāyujya, merging into the Lord — is by its nature utterly without service; merging dissolves the self that would serve. Because it can never carry service, the devotees reject it in every way, absolutely. Viśvanātha's 'sarvathā (utterly)' is even stronger than Jīva's 'always.'
किन्तु एकत्व (सायुज्य) तो सर्वथा सेवा से रहित होने के कारण भक्त कभी ग्रहण नहीं करते — ऐसा अर्थ है।
ekatva: 'oneness'; here = sāyujya, self-merging into the Lord — categorically service-less, hence the total refusal, unlike the four relational liberations that can hold service.
एकत्व: 'एक हो जाना'; यहाँ = सायुज्य, अपने को भगवान् में लीन कर देना — जो नितान्त सेवा-रहित है, इसीलिए उसका पूर्ण निषेध; उन चार सम्बन्धपरक मुक्तियों के विपरीत जो सेवा को धारण कर सकती हैं।
s7conclusion
ekatvaṁ tv īśvare brahmaṇi ca sāyujya-rūpaṁ jñeyam ||
ekatvaṁ tuthat same oneness, however — the sāyujya just discussed tu = as for; picking up ekatva from s6एकत्व तो
īśvare brahmaṇi cainto the personal Lord (Īśvara) and into the impersonal Absolute (Brahman) both — merging aimed at either locatives of the two goals of mergingईश्वर में और ब्रह्म में
sāyujya-rūpaṁhas the form of sāyujya — is precisely the merging called sāyujya -rūpaṁ = 'in the form of', naming the ekatvaसायुज्य के रूप में
jñeyamshould be understood [as such] — take it this way gerundive; 'is to be known'जानना चाहिए
ekatvaṁ tu — but that oneness; īśvare brahmaṇi ca — with respect to Īśvara and to Brahman; sāyujya-rūpaṁ jñeyam — should be understood as taking the form of sāyujya (merging).
ekatvaṁ tu — एकत्व तो; īśvare brahmaṇi ca — ईश्वर में तथा ब्रह्म में; sāyujya-rūpaṁ — सायुज्य के रूप में; jñeyam — जानना चाहिए।
Viśvanātha closes with the same clarification as Jīva. The 'oneness' just spoken of is what takes the form of sāyujya — merging. And it works in two directions: merging into the personal Lord (Īśvara) or into the impersonal Absolute (Brahman). Either way, it is the sāyujya the devotees reject.
एकत्व तो ईश्वर में तथा ब्रह्म में सायुज्य के रूप में जानना चाहिए।
sāyujya: 'union, merging'; understood in two forms — merger with the personal Īśvara or the impersonal Brahman — the service-less 'oneness' set apart from the four accepted liberations.
सायुज्य: 'मिलन, लीन होना'; इसे दो रूपों में समझना है — सगुण ईश्वर में लीन होना अथवा निर्गुण ब्रह्म में लीन होना — वही सेवा-रहित 'एकत्व' जो चार स्वीकृत मुक्तियों से पृथक् रखा गया है।
s8other
56||
56||verse 56 [ends] — the closing verse-number marker editorial numeral, not part of the argument५६॥ (श्लोक-संख्या)
56|| — [end of] verse 56.
56|| — श्लोक-संख्या ५६; तर्क का अंग नहीं।
This is just the verse-number marker closing the commentary on verse 56. It carries no content.
श्लोक-संख्या ५६ — यह सम्पादकीय अंक है, विवेचन का भाग नहीं।