s1gloss
manmatha-tātasya manmathotpādakasya tasya kaiśoraṁ mādhuryād api madhuraṁ atiśaya-madhuram ity arthaḥ |
manmatha-tātasyaof the father of Cupid — that is, of Kṛṣṇa, whose son is Cupid (Pradyumna) genitive; Viśvanātha reads the verse's manmathatā as the compound manmatha-tātaमन्मथ के पिता का
manmathotpādakasyameaning the one who begets Cupid — spelling out "father" as "the begetter of Cupid" genitive, apposition to manmatha-tātasyaमन्मथ को उत्पन्न करने वाले का
tasyaof that one — of Kṛṣṇa genitiveउस (कृष्ण) का
kaiśoraṁhis youth, his adolescence — and this is the subject of the line nominative, the viśeṣya being describedकैशोर (जिसका वर्णन हो रहा है — विशेष्य)
mādhuryād api madhuraṁis sweeter even than sweetness itself ablative of comparison; api = evenमाधुर्य से भी मधुर
atiśaya-madhuramthat is, exceedingly sweet — sweet beyond measure gloss of mādhuryād api madhuramअतिशय मधुर (अत्यधिक मधुर)
ity arthaḥthis is the meaningऐसा अर्थ है
manmatha-tātasya — of the father of Cupid; manmathotpādakasya — that is, of the begetter of Cupid; tasya — of that Kṛṣṇa; kaiśoraṁ — his adolescence; mādhuryād api madhuraṁ — is sweeter even than sweetness; atiśaya-madhuram — exceedingly sweet; ity arthaḥ — this is the meaning.
manmatha-tātasya — मन्मथ के पिता; manmathotpādakasya — मन्मथ को उत्पन्न करने वाले; tasya — उस कृष्ण का; kaiśoraṁ — कैशोर; mādhuryād api madhuraṁ — माधुर्य से भी मधुर; atiśaya-madhuram — अतिशय मधुर; ity arthaḥ — ऐसा अर्थ है।
Viśvanātha first parses the verse's word manmathatā as manmatha-tāta, "the father of Cupid." He glosses this as manmatha-utpādaka, "the one who begets Cupid" — Kṛṣṇa, since Cupid (Pradyumna) is his son. On this reading the subject of the line is Kṛṣṇa's kaiśora, his adolescence. And that adolescence is sweeter even than sweetness — exceedingly sweet, sweet beyond measure. That is the meaning.
मन्मथ के पिता, अर्थात् मन्मथ को उत्पन्न करने वाले, उस कृष्ण का कैशोर माधुर्य से भी मधुर — अर्थात् अतिशय मधुर है, ऐसा अर्थ है।
manmatha-tāta: manmatha = Cupid, Kāmadeva; tāta = father. Kṛṣṇa is called Cupid's father because Pradyumna, an expansion of Kṛṣṇa, is Cupid reborn. Viśvanātha treats the verse's manmathatā not as an abstract noun but as this compound.
मन्मथ-तात — मन्मथ अर्थात् कामदेव, और तात अर्थात् पिता। कृष्ण को कामदेव का पिता इसलिए कहा जाता है कि प्रद्युम्न, जो कृष्ण के ही विस्तार हैं, पुनः जन्मे हुए कामदेव हैं। विश्वनाथ श्लोक की 'manmathatā' को भाववाचक संज्ञा न मानकर इसी समास (मन्मथ-तात) के रूप में लेते हैं।
s2alternative
yad vā, kim apy anirvacanīyā manmathatā manmathasya dharma ity arthaḥ |
yad vāor else — a second way to read the same word, left standing beside the first introduces a suspended alternative, not a correctionअथवा (यह सुधार नहीं, दूसरा पाठ है)
kim apia certain something — an indescribable something kim api here = ineffable, beyond wordsकोई अनिर्वचनीय (शब्दों से परे)
anirvacanīyāthat cannot be put into words — indefinable nominative feminine, agreeing with manmathatāअनिर्वचनीय (जो कही न जा सके)
manmathatāis his Cupid-hood — his very being-Cupid nominative; now read straight as manmatha-tā, the abstract, not as manmatha-tātaमन्मथता — अब सीधे मन्मथ-ता (भाववाचक) के रूप में, मन्मथ-तात के रूप में नहीं
manmathasya dharmameaning the defining property of Cupid — what makes Cupid Cupid gloss of manmathatā; dharma = characteristic qualityमन्मथ का धर्म (लक्षणभूत गुण)
ity arthaḥthis is the meaningऐसा अर्थ है
yad vā — or else; kim api anirvacanīyā — an indescribable something; manmathatā — is his Cupid-hood; manmathasya dharma — that is, the defining property of Cupid; ity arthaḥ — this is the meaning.
yad vā — अथवा; kim api — कोई अनिर्वचनीय; anirvacanīyā — अकथनीय; manmathatā — मन्मथता; manmathasya dharma — मन्मथ का धर्म; ity arthaḥ — ऐसा अर्थ है।
Now Viśvanātha offers a second reading of the same word, and leaves it standing beside the first — he does not choose between them. On this reading, don't split the word into "father of Cupid." Read it straight: manmatha-tā, Cupid-hood. Kṛṣṇa's adolescence is an indescribable Cupid-hood — a something that cannot be put into words. He glosses manmathatā as manmathasya dharma, the defining property of Cupid: the very quality that makes Cupid Cupid. That is the meaning. The two readings are: (1) Kṛṣṇa is the father of Cupid; (2) Kṛṣṇa's youth is Cupid-hood itself, indescribable. Both are left open.
अथवा — वह कोई अनिर्वचनीय मन्मथता है, अर्थात् मन्मथ का धर्म (लक्षणभूत गुण) है — ऐसा अर्थ है।
manmatha-tā vs manmatha-tāta: the same string of syllables splits two ways. Read as manmatha-tā it is an abstract noun, "Cupid-ness" (the -tā suffix, like English -hood); read as manmatha-tāta it is "Cupid's father." s1 took the second; this yad-vā takes the first. Neither is discarded.
मन्मथ-ता बनाम मन्मथ-तात — वही अक्षर-समूह दो प्रकार से टूटता है। मन्मथ-ता के रूप में यह भाववाचक संज्ञा है, 'कामदेवपना' ('-ता' प्रत्यय, जैसे 'पन'); मन्मथ-तात के रूप में यह 'कामदेव का पिता' है। पहले वाक्य (s1) ने दूसरा पाठ लिया; यह 'यद् वा' पहला लेता है — किसी को छोड़ा नहीं जाता।
s3gloss
mama ceto harati ||
mamamy — the speaker's own genitive; supplies the possessor the verse leaves unstatedमेरा (जिसे श्लोक ने अनकहा छोड़ा था, वह स्वामी)
cetomind, heart accusative object (cetas)चित्त (मन) को
haraticarries off, steals 3rd sg. presentहर लेता है
mama — my; ceto — mind; harati — steals.
mama — मेरा; ceto — चित्त को; harati — हर लेता है।
Finishing the verse, Viśvanātha glosses its "ceto... harati." He adds the possessor the verse only implies: it steals my mind. Kṛṣṇa's adolescence carries off the speaker's own heart.
(वह कैशोर) मेरे चित्त (मन) को हर ले जाता है।
cetas: the thinking, feeling mind or heart. Here it is simply the speaker's heart, which Kṛṣṇa's youthful beauty carries away.
'चेतस्' का अर्थ है विचार-अनुभव करने वाला मन या हृदय। यहाँ यह वक्ता का अपना हृदय है, जिसे कृष्ण की किशोर-सुषमा हर ले जाती है।