L1definition
kintu premaika-mādhurya-juṣa ekāntino harau |
kintubut — marking the contrast with those who do want liberation adversative particleपरन्तु
prema-eka-mādhurya-juṣaḥthose who taste only the one sweetness of love nom. pl., describing the devoteesजो केवल प्रेम की एकमात्र मधुरता का ही सेवन करते हैं (ऐसे भक्त)
ekāntinaḥthe single-minded ones, devoted to him alone nom. pl.एकनिष्ठ भक्त
harautoward Hari loc. of the object of devotionहरि (कृष्ण) में
kintu — but; harau — toward Hari; prema-eka-mādhurya-juṣaḥ — relishing only the one sweetness of love; ekāntinaḥ — the single-minded devotees
kintu — परन्तु; prema-eka-mādhurya-juṣaḥ — जो हरि में केवल प्रेम की एकमात्र मधुरता का ही सेवन करते हैं; ekāntinaḥ — (उन्हीं में लीन) एकनिष्ठ भक्त; harau — हरि में।
But there are devotees who are single-minded toward Hari. They taste only one sweetness — the sweetness of pure love (prema) for him. Nothing else appeals to them.
परन्तु जो एकनिष्ठ भक्त हरि में केवल प्रेम की मधुरता का ही आस्वादन करते हैं —
prema here is not ordinary affection but the ripened, exclusive love of God; "one sweetness" (eka-mādhurya) says they relish this and this alone, no rival flavor.
यहाँ "प्रेम" साधारण स्नेह नहीं, अपितु भगवान का परिपक्व और अनन्य प्रेम है; "एक माधुर्य" कहने से यही ध्वनित होता है कि वे इसी एक रस को ही भोगते हैं — किसी प्रतिद्वन्द्वी रस को नहीं।
L2definition
naivāṅgīkurvate jātu muktiṁ pañca-vidhām api ||
muktimliberation acc. sg., the object of "accept"मुक्ति को
pañca-vidhām apieven in its five kinds acc.; api = "even"पाँच प्रकार की भी
jātuever, at any timeकभी
na eva aṅgīkurvatethey simply do not accept na eva = flat denial; middle voiceस्वीकार ही नहीं करते
pañca-vidhām api muktim — liberation even of five kinds; jātu — ever; na eva aṅgīkurvate — they simply never accept
muktim — मुक्ति को; pañca-vidhām api — पाँच प्रकार की भी; jātu — कभी; na eva aṅgīkurvate — स्वीकार ही नहीं करते।
They never accept liberation — not even when it comes in all five forms. Even the fullest kind of mukti holds no attraction for them. They flatly refuse it.
वे पाँच प्रकार की मुक्ति को भी कभी स्वीकार नहीं करते।
The "five kinds" (pañca-vidhā mukti) are the standard list: sālokya (living on the Lord's planet), sārṣṭi (equal opulence), sāmīpya (nearness), sārūpya (a like form), and sāyujya (merging). The verse says even this whole set is refused.
"पाँच प्रकार की मुक्ति" वह प्रसिद्ध सूची है — सालोक्य (भगवान के लोक में निवास), सार्ष्टि (समान ऐश्वर्य), सामीप्य (निकटता), सारूप्य (समान रूप), और सायुज्य (लीन हो जाना)। श्लोक कहता है कि इस पूरे समूह को भी वे ठुकरा देते हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
naivāṅgīkurvata iti prema-sevottarety uttara-śabdopādānād anyāṁśasyāpi sad-bhāvāpatteḥ |
na eva aṅgīkurvate ition the words "they simply do not accept" pratīka — the phrase being commented"स्वीकार ही नहीं करते" — यह पद (जिसकी व्याख्या हो रही है)
prema-sevā-uttarā itiby the earlier phrase "[liberation] that follows loving service" referring back to the previous verse, 1.2.56"प्रेम-सेवा-उत्तरा" ऐसा (पूर्व श्लोक १.२.५६ में कहा गया)
uttara-śabda-upādānātbecause the word "following / later" has been used abl. of reasonक्योंकि उसमें "उत्तर" शब्द ग्रहण किया गया है
anya-aṁśasya apiof the other portion too gen.; api = "as well"(प्रेम-सेवा से भिन्न) अन्य अंश का भी
sad-bhāva-āpatteḥsince its existence necessarily follows abl. of reason; "it results that it too is present"इसलिए कि उसका अस्तित्व भी सिद्ध हो जाता है
na eva aṅgīkurvate iti — on "they do not accept"; prema-sevā-uttarā iti uttara-śabda-upādānāt — because the word "following" was used in "[the liberation] that follows loving service"; anya-aṁśasya api sad-bhāva-āpatteḥ — it follows that the other portion is present too
na eva aṅgīkurvate iti — "स्वीकार ही नहीं करते" इस पद की व्याख्या में; prema-sevā-uttarā iti — (पूर्व श्लोक में मुक्ति को) "प्रेम-सेवा-उत्तरा" कहा गया; uttara-śabda-upādānāt — उसमें "उत्तर" शब्द रखे जाने के कारण; anya-aṁśasya api — अन्य अंश का भी; sad-bhāva-āpatteḥ — अस्तित्व सिद्ध हो जाता है।
Jīva begins on the phrase "they simply do not accept." He points to the earlier wording (verse 1.2.56), which spoke of a liberation that comes after loving service. The word "after / following" is the clue. Because it says "following," it implies there is also that other portion present — the liberation-side that tags along with the service.
"स्वीकार ही नहीं करते" — इसकी व्याख्या यों है। पूर्व श्लोक में उस मुक्ति को "प्रेम-सेवा-उत्तरा" कहा गया था। उसमें "उत्तर" शब्द रखे जाने से यह सिद्ध होता है कि प्रेम-सेवा के अतिरिक्त एक अन्य अंश भी उस मुक्ति में विद्यमान है।
"the other portion" (anya-aṁśa): alongside the loving-service portion, the wording concedes a liberation-portion also exists in the offer; Jīva is setting up what exactly the devotees refuse.
"अन्य अंश": प्रेम-सेवा-अंश के साथ-साथ यह शब्दप्रयोग यह भी स्वीकार करता है कि उस प्रस्ताव में एक मुक्ति-अंश भी है; जीव यह स्थापित कर रहे हैं कि भक्त वस्तुतः किसका निषेध करते हैं।
s2gloss
tatrānyāṁśaṁ necchantīty arthaḥ |
tatrain that case, of the two portionsउन दोनों अंशों में से
anya-aṁśamthe other portion (the liberation-side) acc., object of "want"अन्य अंश (मुक्ति-अंश) को
na icchanti itithey do not want — that is [the sense] na icchanti = "do not desire"नहीं चाहते — ऐसा
arthaḥis the meaningअर्थ है
tatra — of those two; anya-aṁśam — the other (liberation) portion; na icchanti iti arthaḥ — the meaning is that they do not want it
tatra — उन दोनों अंशों में से; anya-aṁśam — अन्य अंश (मुक्ति-अंश) को; na icchanti iti — नहीं चाहते; arthaḥ — यही तात्पर्य है।
So here is the point. Of the two portions, it is the other portion — the liberation-side — that they do not want. That is what "they do not accept" means. They keep the loving service; they simply refuse the liberation attached to it.
उन दोनों अंशों में से वे भक्त अन्य अंश (मुक्ति-अंश) को नहीं चाहते — यही तात्पर्य है।
s3citation
mat-sevayā pratītaṁ te ity ādau tu prathamā sevā sādhana-rūpā, dvitīyā tu tayā siddha-rūpā, pratītam ānuṣaṅgikatayā prāptam api sālokyādi-catuṣṭayaṁ tad-gata-sukhaiśvaryādikaṁ tu necchanti ity arthaḥ |
mat-sevayā pratītaṁ te iti ādau tubut in passages like "[whatever] has come to you through service to me" loc. "in [verses] beginning with…"; tu marks the shift to a fresh case"मत्-सेवया प्रतीतं ते" इत्यादि (श्लोकों) में तो
prathamā sevāthe first "service" [in that line] nom.पहली "सेवा" (शब्द)
sādhana-rūpāis the service as practice, the means one performs predicateसाधन-रूप है (जो साधना की जाती है)
dvitīyā tubut the second ["service"] tu = contrastपरन्तु दूसरी (सेवा)
tayā siddha-rūpāis by that same practice the perfected service, the goal reached instr. "attained through it"उसी (साधन) के द्वारा प्राप्त सिद्ध-रूप है
pratītam"what has come / accrued""प्रतीतम्" (अर्थात् प्राप्त हुआ)
ānuṣaṅgikatayā prāptam apieven though it is obtained only as a by-product instr. of manner; api = "even though"आनुषंगिक रूप से प्राप्त होने पर भी
sālokya-ādi-catuṣṭayamnamely the set of four — sālokya and the rest the four liberations short of mergingसालोक्य आदि चारों मुक्तियाँ
tad-gata-sukha-aiśvarya-ādikam tuand the happiness, opulence, and so on that go with them — these acc.; tu marks the thing refusedपरन्तु उनमें रहने वाले सुख-ऐश्वर्य आदि को
na icchanti iti arthaḥthey do not want — that is the meaning na icchantiनहीं चाहते — यही अर्थ है
mat-sevayā pratītaṁ te iti ādau tu — but in lines like "what has accrued to you by my service"; prathamā sevā sādhana-rūpā — the first "service" is the practice-form; dvitīyā tu tayā siddha-rūpā — the second is, by that, the perfected form; ānuṣaṅgikatayā prāptam api pratītaṁ sālokya-ādi-catuṣṭayam tad-gata-sukha-aiśvarya-ādikam tu na icchanti iti arthaḥ — but the four liberations plus their happiness and opulence, which "accrue" only incidentally, they do not want
mat-sevayā pratītaṁ te iti ādau tu — "मत्-सेवया प्रतीतं ते" इत्यादि श्लोकों में तो; prathamā sevā — पहली "सेवा"; sādhana-rūpā — साधन-रूप है; dvitīyā tu — परन्तु दूसरी; tayā siddha-rūpā — उसी साधन से प्राप्त सिद्ध-रूप है; pratītam — "प्रतीतम्" अर्थात् प्राप्त हुआ; ānuṣaṅgikatayā prāptam api — आनुषंगिक रूप से प्राप्त होने पर भी; sālokya-ādi-catuṣṭayam — सालोक्य आदि चारों; tad-gata-sukha-aiśvarya-ādikam tu — परन्तु उनमें रहने वाले सुख-ऐश्वर्य आदि को; na icchanti iti arthaḥ — नहीं चाहते, यही अर्थ है।
Now take a line like "whatever has come to you through service to me" (Bhāgavata 9.4.67). There are two "services" in play. The first "service" is the practice you actually do — the means. The second is that very practice ripened into perfected service — the goal reached. The word "has come / accrued" points to something that shows up on its own, as a by-product: the set of four liberations (sālokya and the rest), together with their happiness, opulence, and the like. These by-product gains are exactly what the devotees do not want. The perfected service they keep; the four liberations riding along with it they refuse.
"मत्-सेवया प्रतीतं ते" इत्यादि श्लोकों में जो दो बार "सेवा" आती है — पहली "सेवा" साधन-रूप है, जो साधना की जाती है, और दूसरी उसी साधन से प्राप्त सिद्ध-रूप है। "प्रतीतम्" अर्थात् आनुषंगिक रूप से प्राप्त हुआ। इस प्रकार आनुषंगिक रूप से सालोक्य आदि चारों मुक्तियाँ प्राप्त होने पर भी, उनमें रहने वाले सुख-ऐश्वर्य आदि को वे नहीं चाहते — यही तात्पर्य है।
Why cited: Cited to show what "accrues" as a by-product of loving service — the four liberations and their opulence — which is precisely the "other portion" the exclusive devotees refuse.
क्यों उद्धृत: यह वचन यह दिखाने के लिए उद्धृत है कि प्रेम-सेवा के उपफल के रूप में क्या "प्राप्त" होता है — चारों मुक्तियाँ और उनका ऐश्वर्य — और यही वह "अन्य अंश" है जिसका अनन्य भक्त निषेध करते हैं।
sādhana-rūpā vs siddha-rūpā: service as the practice you perform (the means) vs. that same service ripened into its perfected state (the goal). The one word "sevā" carries both; the by-product liberations are what get declined.
साधन-रूप बनाम सिद्ध-रूप: सेवा वह अभ्यास जो साधक करता है (साधन), बनाम वही सेवा परिपक्व होकर अपने पूर्ण सिद्ध रूप में (साध्य)। एक ही "सेवा" शब्द दोनों को धारण करता है; और उपफल के रूप में मिलने वाली मुक्तियाँ वही हैं जिनका निषेध होता है।
s4reply
tataḥ sākṣāt tadīya-sevayaiva pūrṇā labdha-paramānandāḥ |
tataḥtherefore, from that perfected service abl., "as a result of it"उसी (सेवा) के कारण
sākṣāt tadīya-sevayā evaby his own direct service alone instr. of means; eva = "and by nothing else"साक्षात् उन्हीं (भगवान) की सेवा से ही (और किसी से नहीं)
pūrṇāḥthey are already full, complete nom. pl.परिपूर्ण हैं
labdha-parama-ānandāḥhaving obtained the highest joy nom. pl., bahuvrīhiजिन्होंने परम आनन्द प्राप्त कर लिया है (ऐसे भक्त)
tataḥ — therefore; sākṣāt tadīya-sevayā eva — by direct service to him alone; pūrṇāḥ — they are complete; labdha-parama-ānandāḥ — they have gained the highest joy
tataḥ — उसी सेवा के कारण; sākṣāt tadīya-sevayā eva — साक्षात् उन्हीं की सेवा से ही; pūrṇāḥ — परिपूर्ण हैं; labdha-parama-ānandāḥ — (और) परम आनन्द को प्राप्त कर चुके हैं।
And so, by direct service to him and that alone, they are already full. They have already gained the highest joy. Nothing is missing that a liberation could add. That is why they can turn the liberations down without loss.
इसलिए वे भक्त साक्षात् उन्हीं (भगवान) की सेवा से ही परिपूर्ण हैं, और उन्होंने उसी सेवा से परम आनन्द प्राप्त कर लिया है।
s5objection
sevy hy eṣā sālokyādikam apekṣata eva |
sevyaḥ hi eṣāfor this service, after all — hi = "for, indeed"; introduces the difficultyक्योंकि यह सेवा तो
sālokya-ādikamsālokya and the rest acc., object of "requires"सालोक्य आदि की
apekṣate evadoes actually presuppose / require them eva = "in fact"अपेक्षा रखती ही है
eṣā sevā hi — for this service, indeed; sālokya-ādikam apekṣate eva — does require sālokya and the rest
sevyaḥ hi eṣā — (शंका:) क्योंकि यह सेवा तो; sālokya-ādikam — सालोक्य आदि की; apekṣate eva — अपेक्षा रखती ही है।
But here is a snag. This very service, after all, does seem to require sālokya and the others. To serve him directly you must be on his planet, near him, in a suitable form — which is just what those liberations give. So how can the devotees refuse the very thing their service depends on?
(शंका:) क्योंकि यह सेवा तो सालोक्य आदि की अपेक्षा रखती ही है।
The text as transmitted reads "sevy hy eṣā"; taken as sevā ("this service"), feminine, agreeing with eṣā. The objection: direct service seems to presuppose the liberated status the devotees are said to reject.
यहाँ पाठ "सेव्य् ह्येषा" प्राप्त होता है; इसे "सेवा" (स्त्रीलिंग) मानकर "एषा" के साथ अन्वय होता है। शंका यह है कि साक्षात् सेवा तो उसी मुक्त अवस्था को पूर्वापेक्षित मानती प्रतीत होती है जिसका भक्त निषेध करते हैं।
s6reply
etac ca na vāñchanti cet, kaimutyena aikyaṁ sālokyādibhyo yad anyat tu kāla-viplutam eva |
etat ca na vāñchanti cetif they do not even want this much [the service-enabling liberation] cet = "if"; conditionalऔर यदि वे इसको (सालोक्य आदि को) भी नहीं चाहते
kaimutyenathen by the how-much-more argument instr.; the a fortiori inferenceतो "किमुत" न्याय से (और अधिक तो)
aikyammerging into oneness (sāyujya) nom., the topic of what is discarded even harderऐक्य (सायुज्य / लीन होना)
sālokya-ādibhyaḥ yad anyat tuwhich is the one that is other than sālokya and the rest abl. of comparison; "the kind apart from those four"सालोक्य आदि से जो भिन्न है वह तो
kāla-viplutam evais simply washed away by time / utterly out of the question eva = "altogether"काल से सर्वथा बहा हुआ ही है
etat ca na vāñchanti cet — if they do not want even this; kaimutyena — by how-much-more; sālokya-ādibhyaḥ yad anyat aikyam tu — but merging, the kind other than the four; kāla-viplutam eva — is washed away by time altogether
etat ca na vāñchanti cet — और यदि वे इसको भी नहीं चाहते; kaimutyena — तो "किमुत" न्याय से; aikyam — ऐक्य (सायुज्य); sālokya-ādibhyaḥ yad anyat tu — सालोक्य आदि से जो भिन्न है वह तो; kāla-viplutam eva — काल से सर्वथा बहा हुआ ही है।
Now push it further. Suppose they don't want even this — the service-enabling liberation. Then by "how much more so" reasoning, merging into oneness (sāyujya) — the fifth kind, the one set apart from the other four — is even further off. It is simply swept away by time, out of the picture entirely. If they refuse the mild forms, the extreme form is refused all the more.
और यदि वे इसको (सालोक्य आदि को) भी नहीं चाहते, तो "किमुत" न्याय से — सालोक्य आदि चारों से भिन्न जो ऐक्य (सायुज्य) है, वह तो सर्वथा काल से बहा हुआ ही है, अर्थात् और भी अधिक त्याज्य है।
aikya (sāyujya) is singled out as the odd one — the four (sālokya etc.) at least keep a distinct self who could serve, whereas merging dissolves that self; hence it is "washed away by time" and rejected a fortiori.
ऐक्य (सायुज्य) को विलक्षण रूप में अलग बताया गया — सालोक्य आदि चारों में तो एक भिन्न आत्मा बनी रहती है जो सेवा कर सके, जबकि लीन होने में वह आत्मा ही मिट जाती है; इसीलिए वह "काल से बहा हुआ" है और किमुत-न्याय से और भी अधिक त्याज्य है।
s7conclusion
tad vā kathaṁ vāñchantv ity arthaḥ ||
tat vāor that one [merging] acc.; picks up aikya/sāyujyaउस (ऐक्य/सायुज्य) को भला
katham vāñchantuhow would they ever want it? deliberative — a rhetorical impossibilityवे कैसे चाहेंगे (चाहना असम्भव है)
iti arthaḥthat is the meaningयही अर्थ है
tat vā — or that (merging); katham vāñchantu — how could they want it; iti arthaḥ — that is the sense
tat vā — उस (सायुज्य) को भला; katham vāñchantu — वे कैसे चाहेंगे; iti arthaḥ — यही तात्पर्य है।
So then that one — merging — how could they ever want it? The question answers itself. They would never desire it. That is the meaning. Jīva closes the point.
उस (सायुज्य) को वे भला कैसे चाहेंगे — यही तात्पर्य है।
Mukunda-dāsa Gosvāmī
s1gloss
kintu harau ekāntinas tad-eka-niṣṭhāḥ śrīmad-uddhava-pāṇḍava-hanumad-ādayaḥ |
kintu"but" [the verse's opening word] pratīka
harau ekāntinaḥ"single-minded toward Hari" pratīka; loc. + nom.
tad-eka-niṣṭhāḥmeans fixed on him alone the gloss of ekāntinaḥ
śrīmad-uddhava-pāṇḍava-hanumat-ādayaḥsuch as Śrī Uddhava, the Pāṇḍavas, Hanumān, and the like nom. pl., naming who these devotees are
kintu harau ekāntinaḥ — but those single-minded toward Hari; tad-eka-niṣṭhāḥ — fixed on him alone; śrīmad-uddhava-pāṇḍava-hanumat-ādayaḥ — Uddhava, the Pāṇḍavas, Hanumān, and others
Mukunda takes the verse's opening — "but, single-minded toward Hari." It means those fixed on him alone. And he names them: Śrī Uddhava, the Pāṇḍavas, Hanumān, and devotees like them. These are the living examples of the exclusive devotee.
s2avataranika
kiṁ-rūpās te ? tatrāha—premaiketi |
kiṁ-rūpāḥ tewhat sort are they? — the question raised nom. pl.; sets up the next phrase
tatra āhato that he [the author] says — "in reply he speaks"
prema-eka itithe phrase "prema-eka…" [i.e. premaika-mādhurya-juṣaḥ] pratīka pointing to the verse phrase that answers
kiṁ-rūpāḥ te — what sort are they?; tatra āha — to that he says; prema-eka iti — the phrase "prema-eka-…"
What sort of devotees are they? To answer that, Mukunda says the author gives the phrase "premaika-mādhurya-juṣaḥ." That phrase is the reply — it tells us their character. He is pointing forward to the words that describe them.
s3gloss
dāsādi-sambandhi-prema-sevā-mātrāsvādakāḥ ||
dāsa-ādi-sambandhi-prema-sevā-mātra-āsvādakāḥthey relish only the loving service that belongs to the servant-and-other relationships nom. pl.; mātra = "only, nothing but"
dāsa-ādi-sambandhi-prema-sevā-mātra-āsvādakāḥ — tasters of nothing but the loving service tied to the relationships of servanthood and the rest
This is Mukunda's gloss of that phrase. They taste one thing only: the loving service that belongs to a relationship with the Lord — as his servant, and in the other bonds too. Just that service, and nothing besides. That is the "one sweetness" the verse spoke of.
dāsa-ādi ("servanthood and the rest") gestures at the range of loving relationships — servant, friend, parent, beloved; the point is that their whole relish lies inside the relationship-service, not in any reward.
Viśvanātha Cakravartī
s1avataranika
naivāṅgīkurvata iti |
na eva aṅgīkurvate itithe phrase "they simply do not accept" pratīka — announcing the line to be explained"स्वीकार ही नहीं करते" — यह पद (व्याख्या के लिए उद्धृत)
na eva aṅgīkurvate iti — [on the words] "they simply do not accept"
na eva aṅgīkurvate iti — "स्वीकार ही नहीं करते" — इस पद की व्याख्या की जाती है।
Viśvanātha now takes up the line "they simply do not accept." He flags it as the phrase he will explain. This is just the heading of his comment.
"स्वीकार ही नहीं करते" — अब इस पद की व्याख्या की जाती है।
s2gloss
ekāntino bhaktāḥ prema-sevottarām api naivāṅgīkurvate |
ekāntinaḥ bhaktāḥthe single-minded devotees nom. pl., the subjectएकनिष्ठ भक्त
prema-sevā-uttarām apieven the [liberation] that comes after loving service acc. fem., agreeing with mukti; api = "even"प्रेम-सेवा के पश्चात् (फलस्वरूप) आने वाली मुक्ति को भी
na eva aṅgīkurvatethey simply do not accept na eva = flat denialस्वीकार ही नहीं करते
ekāntinaḥ bhaktāḥ — the single-minded devotees; prema-sevā-uttarām api muktim — even liberation that follows loving service; na eva aṅgīkurvate — do not accept at all
ekāntinaḥ bhaktāḥ — एकनिष्ठ भक्त; prema-sevā-uttarām api — प्रेम-सेवा के पश्चात् आने वाली (मुक्ति) को भी; na eva aṅgīkurvate — स्वीकार ही नहीं करते।
The single-minded devotees do not accept even the liberation that comes after loving service. This is the strong claim. Even the best kind of mukti — the kind that follows on real loving service — they still refuse. Not even that one.
एकनिष्ठ भक्त उस मुक्ति को भी — जो प्रेम-सेवा के पश्चात् उसके फलस्वरूप आती है — स्वीकार नहीं करते।
s3gloss
prema-sevottarety uttara-śabdopādānena sva-sukha-tātparyasyāpi gauṇatayā sad-bhāvāpatteḥ |
prema-sevā-uttarā itiby the phrase "[liberation] that follows loving service""प्रेम-सेवा-उत्तरा" ऐसा (कहने में)
uttara-śabda-upādānenabecause the word "following / later" has been used instr. of reason"उत्तर" शब्द के ग्रहण से
sva-sukha-tātparyasya apiof an aim at one's own happiness too gen.; api = "as well"अपने सुख के तात्पर्य का भी
gauṇatayāin a secondary, subordinate way instr. of mannerगौण रूप से
sad-bhāva-āpatteḥsince its presence necessarily follows abl. of reasonअस्तित्व सिद्ध हो जाने के कारण
prema-sevā-uttarā iti uttara-śabda-upādānena — because the word "following" was used in "the liberation that follows loving service"; sva-sukha-tātparyasya api gauṇatayā sad-bhāva-āpatteḥ — it follows that an aim at one's own happiness is also present, but only secondarily
prema-sevā-uttarā iti — "प्रेम-सेवा-उत्तरा" कहने में; uttara-śabda-upādānena — "उत्तर" शब्द रखे जाने से; sva-sukha-tātparyasya api — अपने सुख के तात्पर्य का भी; gauṇatayā — गौण रूप से; sad-bhāva-āpatteḥ — अस्तित्व सिद्ध हो जाता है।
Why does the word "following" matter? Because using it forces an admission: an aim at one's own happiness is also there in the picture. But — and this is the key — only in a secondary, subordinate way. The primary thing is the loving service; the self-pleasure rides underneath it, minor. Viśvanātha reads the same "following" clue as Jīva, but pins the admitted portion to "one's own happiness," ranked below.
"प्रेम-सेवा-उत्तरा" — इसमें "उत्तर" शब्द रखे जाने से यह सिद्ध होता है कि उस मुक्ति में अपने सुख का तात्पर्य भी गौण रूप से विद्यमान है।
gauṇatayā ("secondarily") is the pivot: the self-happiness is present but subordinate (gauṇa), not primary (mukhya). Homely example: in "a lamp for reading," the light is what you use it for (primary), the warmth it gives off is real but incidental (secondary) — here the self-happiness is that incidental warmth, never the aim.
"गौणतया" (गौण रूप से) यहाँ पूरा मोड़ है: आत्म-सुख विद्यमान तो है, परन्तु गौण है, मुख्य नहीं। सरल उदाहरण: "पढ़ने के लिए दीपक" में प्रकाश ही प्रयोजन है (मुख्य), और उससे निकलने वाली ऊष्मा वास्तविक तो है पर आनुषंगिक (गौण) — यहाँ आत्म-सुख वही आनुषंगिक ऊष्मा है, कभी लक्ष्य नहीं।
s4conclusion
tathā ca kevala-prema-sevārtham eva sālokyam aṅgīkurvanti, na tu prema-sevottarārtham api ||
tathā caand so, accordinglyऔर इस प्रकार
kevala-prema-sevā-artham evafor the sake of pure loving service alone acc. of purpose; eva = "and for nothing else"केवल प्रेम-सेवा के प्रयोजन से ही (और किसी के लिए नहीं)
sālokyam aṅgīkurvantithey do accept sālokya acc.; positive statementसालोक्य को स्वीकार करते हैं
na tu prema-sevā-uttara-artham apibut not for the sake of the [happiness] that comes after loving service na tu = "but not"; api = "even"परन्तु प्रेम-सेवा के पश्चात् आने वाली (मुक्ति) के प्रयोजन से नहीं
tathā ca — accordingly; kevala-prema-sevā-artham eva sālokyam aṅgīkurvanti — they accept sālokya only for the sake of pure loving service; na tu prema-sevā-uttara-artham api — but not for the sake of what follows that service
tathā ca — और इस प्रकार; kevala-prema-sevā-artham eva — केवल प्रेम-सेवा के प्रयोजन से ही; sālokyam aṅgīkurvanti — सालोक्य को स्वीकार करते हैं; na tu prema-sevā-uttara-artham api — परन्तु प्रेम-सेवा-उत्तर (मुक्ति) के प्रयोजन से नहीं।
So here is the resolution. They do accept sālokya — but only for one reason: so that they can render pure loving service. They take the liberated status purely as a means to serve. They do not take it for the sake of the self-happiness that follows from the service. The status, yes, if it lets them serve; the reward riding on it, never. Viśvanātha closes the point.
और इस प्रकार वे केवल प्रेम-सेवा के प्रयोजन से ही सालोक्य को स्वीकार करते हैं, परन्तु प्रेम-सेवा के पश्चात् आने वाली (मुक्ति) के प्रयोजन से कभी नहीं।