L1definition
sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām |
yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ ||
sāthat (the bhakti under discussion) — the one already knownवह
kāma-rūpāis called 'desire-form' (kāma-rūpā): it looks like worldly desire nom. sg. fem., predicateकाम-रूपा है (काम के रूप वाली)
sambhoga-tṛṣṇāṁthe thirst for enjoyment, the craving for union acc. sg., object of nayatiसम्भोग की तृष्णा को
yāwhich (this same bhakti) nom. sg. fem., relativeजो
nayatiturns / leads it into 3rd sg. pres.ले जाती है (बदल देती है)
svatāmits own nature (makes the craving become itself) acc. sg., 'the state of being itself'अपने स्वरूप को / अपनेपन को
yadbecause — this is the reason it is 'desire-form' relative/causal, introduces the groundक्योंकि / जिस कारण
asyāṁin it (in this bhakti) loc. sg. fem.इसमें (इस तृष्णा में)
kṛṣṇa-saukhyārthamfor the sake of Kṛṣṇa's happiness acc. adverbial, purposeकृष्ण के सुख के लिए
evaonly — for that and nothing elseही
kevalamsolely, exclusivelyकेवल
udyamaḥis the whole effort, the striving nom. sg.उद्यम (प्रयत्न) होता है
sā — that bhakti; kāma-rūpā — is 'desire-form'; yā — which; sambhoga-tṛṣṇāṁ — the thirst for enjoyment; svatām — into its own nature; nayati — turns; yad — because; asyāṁ — in it; udyamaḥ — the whole effort; kṛṣṇa-saukhyārtham eva kevalam — is solely for Kṛṣṇa's happiness alone.
sā — वह; kāma-rūpā — काम-रूपा है; yā — जो; sambhoga-tṛṣṇāṁ — सम्भोग की तृष्णा को; svatām — अपने स्वरूप में; nayati — ले जाती है; yad — क्योंकि; asyāṁ — इसमें; kevalam — केवल; kṛṣṇa-saukhyārtham eva — कृष्ण के सुख के लिए ही; udyamaḥ — उद्यम होता है।
That bhakti is called 'desire-form' (kāma-rūpā). It takes the thirst for enjoyment and turns that very thirst into its own nature. Why is it called 'desire-form'? Because in it the entire effort is aimed at one thing only: Kṛṣṇa's happiness.
वह (प्रेम) 'काम-रूपा' कहलाती है, जो सम्भोग की तृष्णा को भी अपने ही स्वरूप में बदल देती है। इसका कारण यह है कि इसमें उद्यम केवल कृष्ण के सुख के लिए ही होता है।
kāma: in ordinary usage 'lust, sense-desire'; here a technical name for a special kind of prema (love), so the word 'kāma' is borrowed only for its outward look, not its selfish content — the commentators spend the whole passage separating the two.
'काम' शब्द का साधारण अर्थ है वासना, विषय-लालसा; परन्तु यहाँ यह एक विशेष प्रकार के प्रेम का पारिभाषिक नाम है। इसलिए 'काम' शब्द केवल उसके बाहरी रूप के लिए लिया गया है, न कि उसकी स्वार्थपूर्ण सामग्री के लिए — टीकाकार पूरे प्रसंग में इन दोनों को अलग करते चलते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra kāma-rūpeti |
tatranow, on this point (turning to this verse)उस विषय में
kāma-rūpetithe verse beginning 'kāma-rūpā…' — he cites its opening word to flag the verse he will explain pratīka (verse-tag)'काम-रूपा' इत्यादि (श्लोक-सूचक प्रतीक)
tatra — now here; kāma-rūpā iti — [the verse] 'kāma-rūpā…'.
tatra — उस विषय में; kāma-rūpā iti — 'काम-रूपा' इत्यादि श्लोक-भाग को (उठाते हुए)।
Now, on the verse that begins 'kāma-rūpā…'. Jīva flags the verse by its first word before explaining it.
इस विषय में 'काम-रूपा' इत्यादि श्लोक-भाग को लेकर (टीका आरम्भ होती है)।
s2gloss
kāmo’tra sveṣṭa-viṣaya-rāgātmaka-prema-viśeṣatvenāgre nirūpaṇīyaḥ |
kāmaḥthe word 'kāma' (desire) here nom. sg., the term being defined'काम' शब्द
atrain this verseयहाँ
sveṣṭa-viṣaya-rāgātmaka-prema-viśeṣatvenameans a special kind of prema (love) whose very nature is deep attachment (rāga) to one's own beloved object — that is what 'kāma' stands for here instr., 'as being a particular form of…'अपने इष्ट विषय के प्रति राग-स्वरूप एक विशेष प्रेम के रूप में
agrefurther on / later in the text adv., 'ahead'आगे
nirūpaṇīyaḥis to be defined, will be explained gerundive, nom. sg.निरूपित किया जाएगा (निरूपणीय है)
kāmaḥ — the word 'kāma'; atra — here; sveṣṭa-viṣaya-rāgātmaka-prema-viśeṣatvena — as a special prema made of rāga for one's own beloved; agre — later on; nirūpaṇīyaḥ — is to be defined.
atra — यहाँ; kāmaḥ — 'काम' शब्द; sveṣṭa-viṣaya-rāgātmaka-prema-viśeṣatvena — अपने इष्ट विषय के प्रति राग-रूप एक विशेष प्रेम के रूप में; agre — आगे; nirūpaṇīyaḥ — निरूपित किया जाएगा।
The word 'kāma' here does not mean lust. It means a special kind of prema — a love whose very core is rāga, intense attachment, directed at one's own beloved (Kṛṣṇa). Jīva says this 'kāma' will be defined more fully later in the book.
यहाँ 'काम' शब्द का निरूपण आगे इस रूप में किया जाएगा — कि वह अपने इष्ट विषय के प्रति राग-स्वरूप एक विशेष प्रेम है।
rāga: elsewhere just 'passion, coloring, attachment'; in this school a technical grade of love so deep it needs no rule to prompt it — here it names the inner make-up of this special prema.
'राग' शब्द अन्यत्र केवल आसक्ति, रंग, अनुराग के अर्थ में आता है; परन्तु इस सम्प्रदाय में यह प्रेम की एक ऐसी गहन कोटि का पारिभाषिक नाम है जो इतनी गहरी है कि उसे किसी विधि-नियम की प्रेरणा की आवश्यकता नहीं रहती — यहाँ वह इस विशेष प्रेम की भीतरी बनावट को दर्शाता है।
s3avataranika
tad evāha—seti |
tad evathat very point (that kāma = this special prema)उसी को
āhahe — Rūpa Gosvāmī — states / says 3rd sg. pres.कहते हैं
setiwith the words 'sā…' — i.e. the verse-half beginning 'sā' pratīka (verse-tag)'सा' इत्यादि (श्लोक-सूचक प्रतीक)
tad eva — that very thing; āha — he states; sā iti — in the words 'sā…'.
tad eva — उसी बात को; sā iti — 'सा' इत्यादि (श्लोक-भाग से); āha — कहते हैं।
And that very point — that 'kāma' means this special love — is what Rūpa states in the line beginning 'sā…' (that one). Jīva points to the exact words that make his claim.
उसी बात को 'सा' इत्यादि श्लोक-भाग से (मूल-कार) कहते हैं।
s4gloss
sā prasiddhā prema-rūpaivātra kāma-rūpā, na tv anyety arthaḥ |
sā'that' — meaning the well-known one the mūla's word being unpackedवह (प्रसिद्ध प्रेम)
prasiddhāthe already-famous, the one everyone knowsप्रसिद्ध
prema-rūpā evais precisely love in form — nothing but prema eva = 'precisely, only'प्रेम-रूपा ही
atrahere (in this verse)यहाँ
kāma-rūpā[is what is] called 'desire-form'काम-रूपा (है)
na tu anyāand not any other kind — not ordinary desire tu = 'but'; contrastपरन्तु अन्य कोई नहीं
iti arthaḥthis is the meaning closing tagऐसा अर्थ है
sā — 'that'; prasiddhā — the well-known one; atra — here; prema-rūpā eva — is precisely love in form; kāma-rūpā — [called] 'desire-form'; na tu anyā — not any other kind; iti arthaḥ — this is the meaning.
sā prasiddhā — वह प्रसिद्ध; prema-rūpā eva — प्रेम-रूपा ही; atra — यहाँ; kāma-rūpā — काम-रूपा है; na tu anyā — परन्तु अन्य कोई नहीं; iti arthaḥ — ऐसा अर्थ है।
The word 'sā' ('that') points to the one already famous — and she is nothing but prema, pure love in form. That, and only that, is here labeled 'kāma-rūpā'. It is not some other, ordinary desire. That is the sense.
वह जो प्रसिद्ध प्रेम-रूपा है, वही यहाँ 'काम-रूपा' है, कोई और नहीं — यही अर्थ है।
s5gloss
yā sambhoga-tṛṣṇāṁ prasiddhaṁ kāmam api sva-svarūpatāṁ nayati |
yāwhich (this same love) nom. sg. fem., relativeजो
sambhoga-tṛṣṇāṁthe thirst for enjoyment acc. sg., objectसम्भोग की तृष्णा को
prasiddhaṁ kāmam apieven what is ordinarily known as 'kāma' (lust) — 'even' because you would not expect lust to become love api = 'even'प्रसिद्ध काम को भी
sva-svarūpatāṁinto its own essential nature (the nature of this prema) acc., 'the state of being its own self'अपने ही स्वरूप में
nayatileads / transforms it into 3rd sg. pres.ले जाती है
yā — which love; sambhoga-tṛṣṇāṁ prasiddhaṁ kāmam api — even the famous 'kāma', the thirst for enjoyment; sva-svarūpatāṁ — into its own essential nature; nayati — transforms.
yā — जो; prasiddhaṁ kāmam api — प्रसिद्ध काम-रूप; sambhoga-tṛṣṇāṁ — सम्भोग की तृष्णा को भी; sva-svarūpatāṁ — अपने ही स्वरूप में; nayati — ले जाती है।
This love takes the thirst for enjoyment — even what the world plainly calls 'kāma', lust — and leads it into its own essential nature. So the very craving that looks like lust is converted into this prema. The word 'even' underlines the surprise: what seems to be lust is remade into love.
जो सम्भोग की उस तृष्णा को भी — जो प्रसिद्ध 'काम' है — अपने ही स्वरूप में बदल देती है।
s6gloss
tatra prema-rūpatve hetuḥ—yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyama iti ||
tatraon that point — why it counts as love-in-formउस विषय में
prema-rūpatveas to its being love in form loc., 'in the matter of…'(उसके) प्रेम-रूप होने के विषय में
hetuḥthe reason is [as follows] nom. sg.हेतु (कारण) यह है
yad asyāṁnamely, that in it (in this bhakti) quoting the mūla's ground-clause'क्योंकि इसमें'
kṛṣṇa-saukhyārtham evaonly for Kṛṣṇa's happiness eva = 'only'कृष्ण के सुख के लिए ही
kevalamsolely, and for nothing elseकेवल
udyamaḥis the whole effort nom. sg.उद्यम होता है
iti— so [runs the verse's reason] closing citation-tagइति (उद्धरण-समाप्ति सूचक)
tatra prema-rūpatve — as to its being love in form; hetuḥ — the reason; yad asyāṁ — that in it; udyamaḥ — the effort; kṛṣṇa-saukhyārtham eva kevalam — is solely for Kṛṣṇa's happiness alone.
tatra — उस विषय में; prema-rūpatve — (उसके) प्रेम-रूप होने में; hetuḥ — हेतु है; yad asyāṁ — 'क्योंकि इसमें'; kevalam — केवल; kṛṣṇa-saukhyārtham eva — कृष्ण के सुख के लिए ही; udyamaḥ — उद्यम; iti — इति।
Why does it count as love-in-form and not as lust? Jīva points back to the verse's own reason: because in this bhakti the entire effort is solely for Kṛṣṇa's happiness. Lust works for one's own pleasure; this works only for Kṛṣṇa's — that is why it is prema.
उसके प्रेम-रूप होने में हेतु यह है — 'क्योंकि इसमें उद्यम केवल कृष्ण के सुख के लिए ही होता है' (यही मूल का कारण-वाक्य है)।
Mukunda-dāsa Gosvāmī
s1gloss
sambhoge aṅga-saṅgādau tṛṣṇāṁ sva-sukhābhilāṣaṁ svatāṁ rāgātmikatāṁ, yat yato hetoḥ ||
sambhogein 'enjoyment' (glossing the verse's sambhoga) loc., word being expanded
aṅga-saṅgādauthat is, in bodily contact and the like — the embrace and so on loc., specifying what 'enjoyment' covers
tṛṣṇāṁthe thirst (the verse's word) acc., word being glossed
sva-sukhābhilāṣaṁ= the longing for one's own pleasure acc., the gloss of 'tṛṣṇā'
svatāṁ'its own nature' (the verse's svatām) acc., word being glossed
rāgātmikatāṁ= the state of being rāgātmikā, love whose very self is rāga (spontaneous attachment) acc., the gloss of 'svatām'
yat'because' (the verse's yad) word being glossed
yataḥ hetoḥ= for the reason that; on account of which abl., unpacking 'yad' as causal
sambhoge = aṅga-saṅgādau — in enjoyment, i.e. bodily contact etc.; tṛṣṇāṁ = sva-sukhābhilāṣaṁ — the thirst, i.e. longing for one's own pleasure; svatāṁ = rāgātmikatāṁ — 'its own nature', i.e. being love-made-of-rāga; yat = yataḥ hetoḥ — 'because', i.e. for the reason that.
Mukunda simply fills in the verse's words. 'Enjoyment' (sambhoga) means bodily contact and the like — embrace and so on. 'Thirst' means the longing for one's own pleasure. 'Its own nature' (svatām) means rāgātmikatā — the state of being love whose very self is rāga, spontaneous attachment. And the verse's 'yad' means 'for the reason that'. So the craving for one's own pleasure is turned into rāga-natured love.
Viśvanātha Cakravartī
s1avataranika
atra kāma-rūpeti |
atrahere (on this verse)यहाँ
kāma-rūpetithe verse beginning 'kāma-rūpā…' — flagged by its opening word pratīka (verse-tag)'काम-रूपा' इत्यादि (श्लोक-सूचक प्रतीक)
atra — here; kāma-rūpā iti — [the verse] 'kāma-rūpā…'.
atra — यहाँ; kāma-rūpā iti — 'काम-रूपा' इत्यादि श्लोक-भाग को (उठाते हुए)।
Here, on the verse beginning 'kāma-rūpā…'. Viśvanātha too opens by naming the verse from its first word.
यहाँ 'काम-रूपा' इत्यादि श्लोक-भाग को लेकर (टीका आरम्भ होती है)।
s2gloss
kāmo’tra sveṣṭa-viṣayaka-rāgātmika-prema-viśeṣatvenāgre nirūpaṇīyaḥ |
kāmaḥthe word 'kāma' here nom. sg., term defined'काम' शब्द
atrain this verseयहाँ
sveṣṭa-viṣayaka-rāgātmika-prema-viśeṣatvenameans a special kind of prema (love) that is rāgātmikā — made of deep attachment — and is aimed at one's own beloved object instr., 'as being a particular form of…'अपने इष्ट विषय के प्रति राग-स्वरूपा एक विशेष प्रेम के रूप में
agrefurther on in the text adv., 'ahead'आगे
nirūpaṇīyaḥis to be defined, will be set out later gerundive, nom. sg.निरूपित किया जाएगा (निरूपणीय है)
kāmaḥ — 'kāma'; atra — here; sveṣṭa-viṣayaka-rāgātmika-prema-viśeṣatvena — as a special rāga-natured prema aimed at one's own beloved; agre — later; nirūpaṇīyaḥ — is to be defined.
atra — यहाँ; kāmaḥ — 'काम' शब्द; sveṣṭa-viṣayaka-rāgātmika-prema-viśeṣatvena — अपने इष्ट विषय के प्रति राग-रूपा एक विशेष प्रेम के रूप में; agre — आगे; nirūpaṇīyaḥ — निरूपित किया जाएगा।
Viśvanātha gives almost the same gloss as Jīva. Here 'kāma' means a special kind of prema — a rāgātmikā love, love whose very make-up is deep attachment, directed at one's own beloved. And this 'kāma' will be defined more fully later in the book.
यहाँ 'काम' शब्द का निरूपण आगे इस रूप में किया जाएगा — कि वह अपने इष्ट विषय के प्रति राग-स्वरूपा एक विशेष प्रेम है।
s3gloss
kāmasya vyakṣyamāṇa-prema-rūpatvam evātrāha—sā prasiddhā prema-rūpaivātra kāma-rūpā, na tv anya-vidhā iti kāma-rūpāyā lakṣaṇaṁ jñeyam |
kāmasyaof this 'kāma' gen. sg.'काम' का
vyakṣyamāṇa-prema-rūpatvam evaprecisely its being the love-in-form that is about to be described acc., 'the very fact of being prema-form'जिसका आगे वर्णन होगा उस प्रेम-रूप होने को ही
atrahereयहाँ
āhahe (Rūpa) states 3rd sg. pres.कहते हैं
sā prasiddhā prema-rūpā eva atra kāma-rūpā'that famous one is precisely love in form, [and] here [called] desire-form' — Viśvanātha repeats the verse-words quoted mūla-gloss'वह प्रसिद्ध प्रेम-रूपा ही यहाँ काम-रूपा है'
na tu anya-vidhāand not of any other kind — not a different sort of desire tu = 'but'; contrastपरन्तु अन्य प्रकार की नहीं
iti— thus closing tagइति
kāma-rūpāyāḥ lakṣaṇaṁ jñeyamthis should be understood as the very definition of 'kāma-rūpā' [bhakti] jñeyam = gerundive, 'is to be known''काम-रूपा' का लक्षण जानना चाहिए
kāmasya vyakṣyamāṇa-prema-rūpatvam eva — that this 'kāma' is precisely the soon-to-be-described love-in-form; atra āha — he states here; sā prasiddhā prema-rūpā eva atra kāma-rūpā na tu anya-vidhā — 'that famous one is precisely love in form, called here desire-form, not of any other kind'; iti — thus; kāma-rūpāyāḥ lakṣaṇaṁ jñeyam — this is to be known as the definition of kāma-rūpā.
atra — यहाँ; kāmasya — 'काम' के; vyakṣyamāṇa-prema-rūpatvam eva — आगे वर्णित होने वाले प्रेम-रूप होने को ही; āha — कहते हैं; sā prasiddhā prema-rūpā eva atra kāma-rūpā — 'वह प्रसिद्ध प्रेम-रूपा ही यहाँ काम-रूपा है'; na tu anya-vidhā — परन्तु अन्य प्रकार की नहीं; iti — इस प्रकार; kāma-rūpāyāḥ lakṣaṇaṁ jñeyam — 'काम-रूपा' का लक्षण जानना चाहिए।
That this 'kāma' is precisely the love-in-form he will describe further on — that is what Rūpa states here: 'That famous one is nothing but prema, love in form; that is what is here called desire-form — not any other kind.' And Viśvanātha adds: take these very words as the definition of kāma-rūpā bhakti.
'काम' का जो प्रेम-रूप होना आगे बताया जाएगा, उसी को यहाँ कहते हैं — 'वह प्रसिद्ध प्रेम-रूपा ही यहाँ काम-रूपा है, अन्य किसी प्रकार की नहीं' — इस प्रकार 'काम-रूपा' का लक्षण जानना चाहिए।
s4gloss
tasyāḥ kāryam āha—yā kāmatvena prasiddhāṁ sambhoga-tṛṣṇāṁ svatāṁ svarūpatām arthāt prema-mayatāṁ nayati |
tasyāḥof that [love / kāma-rūpā] gen. sg. fem.उस (काम-रूपा) का
kāryamits effect, what it does acc., object of āhaकार्य (जो वह करती है, उसे)
āhahe states 3rd sg. pres.कहते हैं
yāwhich (this love) nom. sg. fem., relativeजो
kāmatvena prasiddhāṁ[the thirst] famous as being 'kāma' — commonly known as lust instr. of respect, 'renowned as being lust''काम' नाम से प्रसिद्ध
sambhoga-tṛṣṇāṁthe thirst for enjoyment acc., object of nayatiसम्भोग की तृष्णा को
svatāṁ'its own nature' (the verse's svatām) acc., word being glossed'स्वता' को (अर्थात् अपनेपन को)
svarūpatām= its own essential nature acc., first gloss of svatāmअपने स्वरूप में
arthātthat is to say, in effect abl. adv., 'by implication'अर्थात् (तात्पर्य से)
prema-mayatāṁ= the state of being made wholly of prema (love) acc., the clarifying glossप्रेम-मयता में
nayatileads / transforms it into 3rd sg. pres.ले जाती है
tasyāḥ kāryam āha — he states its effect; yā — which love; kāmatvena prasiddhāṁ sambhoga-tṛṣṇāṁ — the thirst for enjoyment famous as being lust; svatāṁ = svarūpatām arthāt prema-mayatāṁ — into its own nature, i.e. its essence, that is, being wholly made of love; nayati — transforms.
tasyāḥ — उसका; kāryam — कार्य; āha — कहते हैं; yā — जो; kāmatvena prasiddhāṁ — 'काम' नाम से प्रसिद्ध; sambhoga-tṛṣṇāṁ — सम्भोग की तृष्णा को; svatāṁ — 'स्वता' को अर्थात् svarūpatām — अपने स्वरूप में; arthāt — तात्पर्यतः; prema-mayatāṁ — प्रेम-मयता में; nayati — ले जाती है।
Next Viśvanātha states what this love does — its effect. This love takes the thirst for enjoyment, the very thing everyone knows as 'lust', and leads it into 'its own nature' (svatām). And he spells out what 'its own nature' means: its essential nature — that is, the state of being made wholly of prema, love. So the craving known as lust is remade into pure love.
उस काम-रूपा का कार्य कहते हैं — जो 'काम' नाम से प्रसिद्ध सम्भोग की तृष्णा को 'स्वता' अर्थात् अपने स्वरूप में, तात्पर्यतः प्रेम-मयता में, ले जाती है।
s5gloss
tasyāḥ prema-rūpatve hetuḥ—yad yasmād asyāṁ sambhoga-tṛṣṇāyāṁ satyāṁ kṛṣṇa-saukhyārtham eva kevalaṁ vraja-sundarīṇāṁ sarvatrodyamaḥ ||
tasyāḥof that [love] gen. sg. fem.उसके
prema-rūpatveas to its being love in form loc., 'in the matter of…'प्रेम-रूप होने में
hetuḥthe reason is [as follows] nom. sg.हेतु (कारण) यह है
yad yasmāt'because', i.e. for the reason that — he unpacks the verse's 'yad' as causal yasmāt = abl., 'from which cause''यत्' अर्थात् 'जिस कारण से'
asyāṁ sambhoga-tṛṣṇāyāṁ satyāṁwhen this thirst for enjoyment is present — once such a craving is there locative absolute, 'this craving being present'इस सम्भोग-तृष्णा के रहते हुए
kṛṣṇa-saukhyārtham evaonly for Kṛṣṇa's happiness eva = 'only'कृष्ण के सुख के लिए ही
kevalaṁsolely, and for nothing elseकेवल
vraja-sundarīṇāṁof the beautiful women of Vraja (the gopīs) — whose the effort is gen. pl., 'the gopīs''व्रज-सुन्दरियों का
sarvatrain everything, in every act adv.सर्वत्र (हर बात में)
udyamaḥis the whole effort nom. sg.उद्यम होता है
tasyāḥ prema-rūpatve hetuḥ — the reason for its being love in form; yad = yasmāt — 'because', i.e. for the reason that; asyāṁ sambhoga-tṛṣṇāyāṁ satyāṁ — when this thirst for enjoyment is present; vraja-sundarīṇāṁ — of the beautiful women of Vraja; sarvatra udyamaḥ — the effort in everything; kṛṣṇa-saukhyārtham eva kevalaṁ — is solely for Kṛṣṇa's happiness alone.
tasyāḥ — उसके; prema-rūpatve — प्रेम-रूप होने में; hetuḥ — हेतु है; yad yasmāt — 'यत्' अर्थात् जिस कारण से; asyāṁ sambhoga-tṛṣṇāyāṁ satyāṁ — इस सम्भोग-तृष्णा के रहते हुए; vraja-sundarīṇāṁ — व्रज-सुन्दरियों का; kevalaṁ — केवल; kṛṣṇa-saukhyārtham eva — कृष्ण के सुख के लिए ही; sarvatra — सर्वत्र; udyamaḥ — उद्यम होता है।
Finally, why is it love-in-form and not lust? Viśvanātha reads the verse's 'yad' as 'for the reason that', and fills in whose effort it is: even when this thirst for enjoyment is present in the beautiful gopīs of Vraja, their effort in every single act is solely for Kṛṣṇa's happiness. Because their striving aims only at his joy, never their own, the craving counts as pure love — this is the ground for calling it 'kāma-rūpā'.
उसके प्रेम-रूप होने में हेतु यह है — 'यत्' अर्थात् जिस कारण से, इस सम्भोग-तृष्णा के रहते हुए भी व्रज-सुन्दरियों का सर्वत्र उद्यम केवल कृष्ण के सुख के लिए ही होता है।
vraja-sundarī: 'the lovely women of Vraja', i.e. the gopīs; Viśvanātha names them to make the general definition concrete — they are the ones in whom even the thirst for union works only for Kṛṣṇa's pleasure.
'व्रज-सुन्दरी' अर्थात् व्रज की सुन्दर स्त्रियाँ, यानी गोपियाँ; विश्वनाथ इनका नाम लेकर सामान्य लक्षण को मूर्त कर देते हैं — ये ही वे हैं जिनमें सम्भोग की तृष्णा तक केवल कृष्ण के सुख के लिए ही काम करती है।