s1gloss
prīty-ādi-saṁśrayaiḥ dāsyādi-rati-viṣayakaiḥ āsvādyair anubhāvaiḥ saha asyāḥ śānty-ākhyāyā rateḥ asamparkād asaṁyogāt iyaṁ ratiḥ śuddheti bhaṇyate |
prīty-ādi-saṁśrayaiḥ[the verse's] 'resting on prīti and the rest' means — Viśvanātha picks up the mūla word as his pratīka and unpacks it'प्रीति आदि पर आश्रित' — मूल का यही पद उठाकर विश्वनाथ खोलते हैं
dāsyādi-rati-viṣayakaiḥwhich have the ratis beginning with dāsya as their objectsजो दास्य आदि रति को अपना विषय बनाते हैं, ऐसे
āsvādyaiḥ anubhāvaiḥ sahatogether with the relishable anubhāvas (the outward feelings one tastes)आस्वाद के योग्य अनुभावों के साथ
asyāḥ śānty-ākhyāyāḥ rateḥof this rati named śāntaइस शान्ति नामक रति का
asamparkāt asaṁyogātbecause of non-contact — that is, non-conjunction Viśvanātha glosses the verse's asamparkāt with the plainer asaṁyogātअसम्पर्क अर्थात् असंयोग के कारण — विश्वनाथ मूल के 'असम्पर्क' को सरल 'असंयोग' से खोलते हैं
iyaṁ ratiḥ śuddhā iti bhaṇyatethis rati is called 'pure'यह रति 'शुद्धा' कही जाती है
prīty-ādi-saṁśrayaiḥ = dāsyādi-rati-viṣayakaiḥ āsvādyaiḥ anubhāvaiḥ saha — [resting on prīti etc. means] with the relishable anubhāvas whose objects are the ratis beginning with dāsya; asyāḥ śānty-ākhyāyāḥ rateḥ asamparkāt asaṁyogāt — because this rati named śānta has no contact, no conjunction, with them; iyaṁ ratiḥ śuddhā iti bhaṇyate — this rati is called 'pure'
prīty-ādi-saṁśrayaiḥ — प्रीति आदि पर आश्रित; dāsyādi-rati-viṣayakaiḥ — दास्य आदि रति को विषय करने वाले; āsvādyaiḥ anubhāvaiḥ saha — आस्वाद्य अनुभावों के साथ; asyāḥ śānty-ākhyāyāḥ rateḥ — इस शान्ति नामक रति का; asamparkāt asaṁyogāt — असम्पर्क अर्थात् असंयोग के कारण; iyaṁ ratiḥ śuddhā iti bhaṇyate — यह रति शुद्धा कही जाती है
Viśvanātha spells out the verse's phrase. The relishings that 'rest on prīti and the rest' are the relishable anubhāvas whose objects are the ratis beginning with dāsya. Because the rati named śānta has no contact — no conjunction — with those, it is called 'pure'. So the point is: śānta-rati stays unmixed with the anubhāvas that belong to dāsya, sakhya, and the higher moods, and that unmixed state is what 'pure' names.
दास्य आदि रति को विषय बनाने वाले, आस्वाद के योग्य अनुभावों के साथ इस शान्ति नामक रति का असंयोग रहता है। इसी असम्पर्क के कारण यह रति 'शुद्धा' कही जाती है।
s2gloss
bhagavaty atiśaya-mamatvotpādakatvāt hṛdyā paramopādeyā yā ratiḥ, tasyā dāsyādi-bheda-trayī īryate ||
bhagavati atiśaya-mamatva-utpādakatvātbecause it produces an especially strong sense of 'he is mine' toward Bhagavān ablative of cause — this is why the rati is heart-pleasing and to be embracedक्योंकि वह भगवान् में अत्यधिक ममत्व उत्पन्न करती है, इस कारण
hṛdyāpleasing to the heartहृदय को प्रिय
parama-upādeyāsupremely worth taking upपरम ग्रहण करने योग्य
yā ratiḥthe rati that is [so described]जो रति (है)
tasyāḥof that [rati]उसके
dāsyādi-bheda-trayīa triad of divisions beginning with dāsyaदास्य आदि तीन भेद
īryateis declaredकहे जाते हैं
bhagavati atiśaya-mamatva-utpādakatvāt hṛdyā parama-upādeyā yā ratiḥ — the rati that, because it produces an especially strong sense of 'mine' toward Bhagavān, is heart-pleasing and supremely worth taking up; tasyāḥ dāsyādi-bheda-trayī īryate — of that rati a triad of divisions beginning with dāsya is declared
bhagavati atiśaya-mamatva-utpādakatvāt — भगवान् में अत्यधिक ममत्व उत्पन्न करने के कारण; hṛdyā — हृदय को प्रिय; parama-upādeyā — परम ग्रहणीय; yā ratiḥ — जो रति; tasyāḥ — उसके; dāsyādi-bheda-trayī — दास्य आदि तीन भेद; īryate — कहे जाते हैं
Viśvanātha turns to the higher rati. Because it produces an especially strong sense of 'Bhagavān is mine', it is pleasing to the heart and supremely worth taking up. Of this rati, he says, a triad of divisions beginning with dāsya is declared. So above the 'pure' śānta-rati stand the ratis marked by mamatva, and these are stated in three kinds starting with dāsya.
जो रति भगवान् में अत्यधिक ममत्व उत्पन्न करने के कारण हृदय को प्रिय और परम ग्रहणीय है, उसके दास्य आदि तीन भेद कहे जाते हैं।