s1gloss
sa rasaḥ |
sathe word 'that' [opening the verse]वह
rasaḥmeans the rasaरस
sa — the word 'that'; rasaḥ — [means] the rasa.
sa — वह; rasaḥ — रस।
Viśvanātha fixes the referent first: the 'that' (sa) at the head of the verse means the rasa.
'सः' का अर्थ है वह रस।
s2gloss
raty-ādibhiḥ vibhāvādyaiś ca saha ekī-bhāva-mayo’pi san tat-tad-rati-vibhāvādīnāṁ bhedāt jñaptaḥ anubhūtaḥ rati-vibhāvādi-viśeṣo yatra tathā-bhūto bhaved ity anvayaḥ |
raty-ādibhiḥ vibhāvādyaiḥ ca sahatogether with rati and the rest, and with the vibhāvas and the rest spelling the verse's instrumental out as saha — accompaniment, not instrumentरति आदि तथा विभाव आदि के साथ
ekī-bhāva-mayaḥ api sanalthough being wholly a fusion into oneएकीभावमय होते हुए भी
tat-tad-rati-vibhāvādīnāṁ bhedātbecause of the difference among those several ratis, vibhāvas, and the rest ablative of cause — 'because of'उन-उन रति-विभाव आदि के भेद के कारण
jñaptaḥ anubhūtaḥ rati-vibhāvādi-viśeṣaḥ yatraone in which the distinctions of rati, vibhāva, and the rest are known — that is, experienced unpacks the mūla's bahuvrīhi with yatra; jñapta glossed by the plainer anubhūtaजिसमें रति-विभाव आदि का विशेष जान लिया गया — अर्थात् अनुभव कर लिया गया हो
tathā-bhūtaḥ bhavetit comes to be of just that characterवैसा (रस) होता है
iti anvayaḥsuch is the construal [of the verse]ऐसा अन्वय है
sa rasaḥ raty-ādibhiḥ vibhāvādyaiḥ ca saha ekī-bhāva-mayaḥ api san — that rasa, although being a fusion into one together with rati and the vibhāvas etc.; tat-tad-rati-vibhāvādīnāṁ bhedāt — because of the difference among those several ratis and vibhāvas; jñaptaḥ anubhūtaḥ rati-vibhāvādi-viśeṣaḥ yatra tathā-bhūtaḥ bhavet — it comes to be such that the distinctions of rati, vibhāva etc. are known, i.e. experienced, within it; iti anvayaḥ.
raty-ādibhiḥ vibhāvādyaiḥ ca saha — रति आदि तथा विभाव आदि के साथ; ekī-bhāva-mayaḥ api san — एकीभावमय होते हुए भी; tat-tad-rati-vibhāvādīnāṁ bhedāt — उन-उन रति-विभाव आदि के भेद के कारण; jñaptaḥ anubhūtaḥ rati-vibhāvādi-viśeṣaḥ yatra — जिसमें रति-विभाव आदि का विशेष जान लिया अर्थात् अनुभव कर लिया गया हो; tathā-bhūtaḥ bhavet — वैसा होता है; iti anvayaḥ — ऐसा अन्वय है।
Here Viśvanātha lays out the verse's word-order. He reads the instrumental as accompaniment: rasa is fused together with rati and the vibhāvas. Then he glosses 'known' (jñapta) with the plainer word 'experienced' (anubhūta), and unpacks the compound as a bahuvrīhi — rasa is 'the thing in which' those distinctions are experienced. And they are experienced because the various ratis and vibhāvas keep their own differences. That, he says, is how the verse construes.
वह रस रति आदि तथा विभाव आदि के साथ एकीभावमय होते हुए भी उन-उन रति-विभाव आदि के भेद के कारण ऐसा होता है कि उसमें उन-उन का विशेष जान लिया — अर्थात् अनुभव कर लिया — जाता है; ऐसा अन्वय है। यहाँ 'ज्ञप्त' का अर्थ 'अनुभूत' किया गया है।
s3conclusion
tathā ca parama-daśāyāṁ sarveṣām ekī-bhāve’pi sūkṣmatayā tan-madhye raty-ādi-vibhāvādīnāṁ viśeṣānubhavo’pi vartata iti bhāvaḥ ||
tathā caand so [the upshot is]और इस प्रकार
parama-daśāyāṁin the supreme state [of rasa]परम दशा में
sarveṣām ekī-bhāve apieven when all [the ingredients] are fused into one locative absolute with api — 'even though all are in fusion'सबके एकीभाव हो जाने पर भी
sūkṣmatayāin a subtle way instrumental of mannerसूक्ष्म रूप से
tat-madhyewithin that [fused whole]उसके मध्य में
raty-ādi-vibhāvādīnāṁ viśeṣa-anubhavaḥ apithere is even a distinct experience of rati, the vibhāvas, and the restरति आदि विभाव आदि के विशेष का अनुभव भी
vartatedoes persist — remains presentबना रहता है
iti bhāvaḥsuch is the purportऐसा भाव है
tathā ca — and so; parama-daśāyāṁ sarveṣām ekī-bhāve api — even in the supreme state, when all the ingredients are fused into one; tat-madhye — within that whole; sūkṣmatayā — subtly; raty-ādi-vibhāvādīnāṁ viśeṣa-anubhavaḥ api vartate — there still persists a distinct experience of rati, the vibhāvas, and the rest; iti bhāvaḥ.
tathā ca — और इस प्रकार; parama-daśāyāṁ — परम दशा में; sarveṣām ekī-bhāve api — सबके एकीभाव हो जाने पर भी; sūkṣmatayā — सूक्ष्म रूप से; tat-madhye — उसके मध्य में; raty-ādi-vibhāvādīnāṁ viśeṣa-anubhavaḥ api — रति आदि विभाव आदि के विशेष का अनुभव भी; vartate — बना रहता है; iti bhāvaḥ — ऐसा भाव है।
Viśvanātha states the purport. Even at rasa's highest pitch, when everything has melted into one, the parts are not lost. Subtly, inside that fused whole, rati and the vibhāvas and the rest are still each felt as themselves. That, he concludes, is what the verse means.
और इस प्रकार परम दशा में सबके एकीभाव हो जाने पर भी सूक्ष्म रूप से उसके मध्य में रति आदि विभाव आदि के विशेष का अनुभव भी बना रहता है; ऐसा भाव है।