atra uparasāḥ—
prāptaiḥ sthāyi-vibhāvānubhāvādyais tu virūpatām |
śāntādayo rasā eva dvādaśoparasā matāḥ ||
tatra śāntoparasāḥ—
brahma-bhāvāt para-brahmaṇy advaitādhikya-yogataḥ |
tathā bībhatsa-bhūmādeḥ śānto hy uparaso bhavet ||
The verse — decoded
L1definition
prāptaiḥ sthāyi-vibhāvānubhāvādyais tu virūpatām |
prāptaiḥwhen [these components] have reached — instrumental participle governing the accusative virūpatām; the cause of what L2 concludes(विरूपता को) प्राप्त हुए (घटकों) के द्वारा
sthāyi-vibhāvānubhāvādyaiḥby the sthāyin (the lasting mood), the vibhāvas (the causes), the anubhāvas (the effects), and the rest instrumental — the standing machinery of a rasa; the set that has become deformedस्थायिभाव, विभाव, अनुभाव आदि (किसी रस की स्थायी सामग्री) के द्वारा
tubut now — once they are deformed tu marks the turn: the same parts that make rasa, here misfireपरन्तु (जो अंग रस को उपजाते हैं, वे ही यहाँ बिगड़ जाते हैं)
virūpatāma deformity, a misshapen state accusative — what the components have 'reached'विरूपता (विकृत रूप) को
sthāyi-vibhāvānubhāvādyaiḥ — by the sthāyin, vibhāvas, anubhāvas and the rest; virūpatām prāptaiḥ tu — but once these have reached a deformity
prāptaiḥ — (विरूपता को) प्राप्त हुए; sthāyi-vibhāvānubhāvādyaiḥ — स्थायिभाव, विभाव, अनुभाव आदि घटकों के द्वारा; tu — परन्तु; virūpatām — विरूपता (विकृत रूप) को
Take the standing machinery of a rasa — its lasting mood (sthāyin), its exciting causes (vibhāva), its outward effects (anubhāva), and so on. Normally these produce true rasa. But when these very parts fall into a misshapen, distorted form (virūpatā)... — the sentence finishes in L2.
किसी रस के स्थायिभाव, विभाव, अनुभाव आदि घटक जब विरूपता अर्थात् विकृत रूप को प्राप्त हो जाते हैं — इन्हीं के द्वारा (आगे जो कहा जाएगा वह होता है)।
virūpatā is not the absence of a component but its wrong form — the right piece present, but bent out of true. This is the general engine of the uparasa.
विरूपता का अर्थ किसी घटक का अभाव नहीं, अपितु उसका विकृत रूप है — घटक तो उपस्थित है, पर अपने सही रूप से हटकर टेढ़ा हो गया है। यही उपरस बनने का सामान्य कारण है।
L2definition
śāntādayo rasā eva dvādaśoparasā matāḥ ||
śāntādayaḥ rasāḥthe rasas beginning with śānta (peace)शान्त आदि (बारह) रस
evathose very rasas, precisely these eva: it is the genuine rasas themselves that, once deformed, become uparasas — not some separate setही (वे असली रस ही, बिगड़ने पर उपरस बन जाते हैं — कोई अलग वर्ग नहीं)
dvādaśa uparasāḥas the twelve uparasas (the near-rasas, the semblance-moods)बारह उपरस
matāḥare held to be, are countedमाने गए हैं
śāntādayaḥ rasāḥ eva — those very rasas beginning with śānta; virūpatāṁ prāptaiḥ (sthāyi-vibhāvādyaiḥ) — [their components] having reached a deformity; dvādaśa uparasāḥ matāḥ — are held to be the twelve uparasas
śāntādayaḥ rasāḥ — शान्त आदि रस; eva — ही; dvādaśa uparasāḥ — बारह उपरस; matāḥ — माने गए हैं
Then those same twelve rasas — śānta and the rest — are reckoned as the twelve uparasas, the 'near-rasas.' The point of 'eva' is that the uparasas are not a separate species: they are the real rasas themselves, gone wrong at the level of their parts.
शान्त आदि बारह रस ही, (विकृत हो जाने पर) बारह उपरस माने गए हैं।
The twelve are the whole rasa set of this work: the five primary rasas (śānta, dāsya/prīta, sakhya, vātsalya, madhura) plus the seven secondary ones (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka, bībhatsa). Each yields its own uparasa; this verse then treats only the first, the śānta-uparasa.
ये बारह इस ग्रन्थ के समस्त रस हैं — पाँच मुख्य रस (शान्त, दास्य/प्रीत, सख्य, वात्सल्य, मधुर) तथा सात गौण रस (हास्य, अद्भुत, वीर, करुण, रौद्र, भयानक, बीभत्स)। प्रत्येक से अपना-अपना उपरस बनता है; यह श्लोक तो केवल पहले शान्त-उपरस का ही वर्णन करता है।
L3definition
brahma-bhāvāt para-brahmaṇy advaitādhikya-yogataḥ |
brahma-bhāvātbecause [one] takes him to be [mere impersonal] Brahman ablative of cause — the first way śānta slips into uparasaब्रह्मभाव के कारण (यह पहला ढंग जिससे शान्त रस उपरस में फिसलता है)
para-brahmaṇitoward the Supreme Brahman [who is really Bhagavān] locative — the object mis-viewedपरब्रह्म में (जिसे भ्रान्त दृष्टि से देखा जाता है)
advaitādhikya-yogataḥand by pressing a non-dual oneness too far — applying an excess of non-difference ablative of cause; advaita 'non-difference' + ādhikya 'excess' + yoga 'application' — the second causeअद्वैत (अभेद) की अधिकता के प्रयोग के कारण (यह दूसरा कारण)
para-brahmaṇi — toward the Supreme Brahman; brahma-bhāvāt — because of viewing him as [mere] Brahman; advaitādhikya-yogataḥ — and from applying an excess of non-dualism
brahma-bhāvāt — ब्रह्मभाव के कारण; para-brahmaṇi — परब्रह्म में; advaitādhikya-yogataḥ — अद्वैत की अधिकता के प्रयोग के कारण
Now the śānta-uparasa in particular. It arises, first, when one fixes on the Supreme Brahman — who is really Bhagavān himself — but treats him as only featureless Brahman. Second, when one presses oneness (advaita) so far that every distinction is dissolved. The sentence completes in L4.
परब्रह्म में ब्रह्मभाव रखने के कारण, तथा अद्वैत अर्थात् अभेद की अधिकता के प्रयोग के कारण (शान्त रस उपरस बन जाता है)।
advaitādhikya-yoga = ādhikya (excess, predominance) of advaita (non-difference), yoga being its application. It is not oneness as such but overdoing oneness that misfires the rasa.
अद्वैताधिक्य-योग का अर्थ है — अद्वैत (अभेद) की अधिकता (आधिक्य), और योग उसका प्रयोग है। अभेद स्वयं नहीं, अपितु अभेद का अतिशय कर देना ही रस को विकृत करता है।
L4definition
tathā bībhatsa-bhūmādeḥ śānto hy uparaso bhavet ||
tathāand likewise, in the same wayवैसे ही
bībhatsa-bhūmādeḥfrom an overload of disgust (bībhatsa) [at the body] and the like ablative of cause; bhūman 'excess, abundance' + ādi 'and the rest' — the third cause, left open-endedबीभत्स की अधिकता (भूमा) आदि के कारण (यह तीसरा कारण, खुला छोड़ा हुआ)
śāntaḥthe śānta (peace) [rasa]शान्त (रस)
hithat is just why, indeed hi gives the ground: for these very reasons it degradesनिश्चय ही (इन्हीं कारणों से वह गिर जाता है)
uparasaḥ bhavetbecomes an uparasa, a semblance of śānta optative — 'turns out to be'उपरस हो जाता है / बन जाता है
tathā bībhatsa-bhūmādeḥ — likewise from an excess of disgust and the rest; śāntaḥ hi uparasaḥ bhavet — the śānta indeed becomes an uparasa
tathā — वैसे ही; bībhatsa-bhūmādeḥ — बीभत्स की अधिकता आदि के कारण; śāntaḥ — शान्त रस; hi — निश्चय ही; uparasaḥ bhavet — उपरस बन जाता है
And third, from an overload of revulsion (bībhatsa) at the body and so on. In any of these ways the śānta itself turns into an uparasa — a semblance of peace, not the genuine śānta-rasa. Real śānta rests in Bhagavān; these three distortions counterfeit it.
वैसे ही बीभत्स की अधिकता आदि के कारण शान्त रस निश्चय ही उपरस बन जाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
para-brahmaṇi brahmaṇo hi pratiṣṭhāham ity-ādi pratipādite śrī-bhagavati brahma-bhāvān nirviśeṣatā-dṛṣṭeḥ |
para-brahmaṇiunpacking 'toward the Supreme Brahman' — namely: the verse's locative, now identified(मूल श्लोक के) 'परब्रह्म' पद में
brahmaṇo hi pratiṣṭhāham'for I am the foundation of Brahman' [Kṛṣṇa's own words] quote, Gītā 14.27 — adduced to fix who 'para-brahman' is'ब्रह्मणो हि प्रतिष्ठाहम्' (मैं ही ब्रह्म का आश्रय हूँ) — यह वचन 'परब्रह्म' कौन है यह निश्चित करने के लिए
ity-ādi pratipāditein the [Bhagavān] established by such texts locative, agreeing with bhagavatiइत्यादि (वचनों) से प्रतिपादित
śrī-bhagavatiin Śrī Bhagavān himself locative — the true referent of 'para-brahman'श्रीभगवान् में (यही 'परब्रह्म' का असली अर्थ है)
brahma-bhāvātunpacking 'because of taking-as-Brahman' — that is: the verse's ablative, now definedब्रह्मभाव के कारण
nirviśeṣatā-dṛṣṭeḥbecause one sees him as featureless, without any distinctions ablative of cause — what 'brahma-bhāva' amounts toनिर्विशेषता की दृष्टि रखने के कारण (यही 'ब्रह्मभाव' का तात्पर्य)
para-brahmaṇi — 'toward the Supreme Brahman', i.e. śrī-bhagavati — in Śrī Bhagavān, pratipādite — the one established by 'brahmaṇo hi pratiṣṭhā aham' and the like; brahma-bhāvāt — 'because of taking-as-Brahman', i.e. nirviśeṣatā-dṛṣṭeḥ — from seeing him as featureless
para-brahmaṇi — 'परब्रह्म' पद में; brahmaṇo hi pratiṣṭhāham — 'ब्रह्मणो हि प्रतिष्ठाहम्' (मैं ही ब्रह्म का आश्रय हूँ); ity-ādi pratipādite — इत्यादि से प्रतिपादित; śrī-bhagavati — श्रीभगवान् में; brahma-bhāvāt — ब्रह्मभाव के कारण; nirviśeṣatā-dṛṣṭeḥ — निर्विशेषता की दृष्टि के कारण
Jīva pins down the verse's words. 'Para-brahman' is not some impersonal absolute — it is Śrī Bhagavān himself, the very one whom the Gītā establishes when Kṛṣṇa says 'I am the foundation of Brahman' (14.27). And 'brahma-bhāva,' taking him as Brahman, means seeing this Bhagavān as if he were featureless, stripped of qualities (nirviśeṣa). That featureless vision is what drops śānta into uparasa.
'परब्रह्म' से अभिप्राय श्रीभगवान् ही हैं, जैसा 'ब्रह्मणो हि प्रतिष्ठाहम्' इत्यादि वचनों से प्रतिपादित है; उन श्रीभगवान् में ब्रह्मभाव अर्थात् निर्विशेषता की दृष्टि रखने के कारण (शान्त रस उपरस बन जाता है)।
Why cited: cited to show that 'para-brahman' means none other than Bhagavān — Kṛṣṇa declares himself the very ground on which Brahman rests.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि 'परब्रह्म' श्रीभगवान् से भिन्न कोई नहीं — कृष्ण स्वयं को ही ब्रह्म का आश्रय (प्रतिष्ठा) घोषित करते हैं।
s2gloss
tathā advaitādhikya-yogataḥ sarva-kāraṇena tena saha sarvasyātyantābheda iti mananāt |
tathālikewise [glossing the next cause]वैसे ही
advaitādhikya-yogataḥunpacking 'from pressing non-dual oneness too far' — that is: the verse's ablative, now defined(मूल के) 'अद्वैताधिक्य-योग' से अभिप्राय
sarva-kāraṇena tena sahawith Him, the cause of everything instrumental of accompaniment — 'together with'उस सर्वकारणरूप (भगवान्) के साथ
sarvasya atyanta-abhedaḥeverything is utterly non-different [from him]सबका अत्यन्त अभेद (है)
iti mananātbecause one keeps dwelling on the thought that… ablative of cause; manana = meditative broodingऐसा मनन अर्थात् बार-बार चिन्तन करने के कारण
advaitādhikya-yogataḥ — 'from pressing oneness too far', iti mananāt — from dwelling on the thought that; sarvasya — of everything; sarva-kāraṇena tena saha — with Him, the cause of all; atyanta-abhedaḥ — [there is] utter non-difference
tathā — वैसे ही; advaitādhikya-yogataḥ — 'अद्वैताधिक्य-योग' से; sarva-kāraṇena tena saha — उस सर्वकारण भगवान् के साथ; sarvasya atyanta-abhedaḥ — सबका अत्यन्त अभेद; iti mananāt — ऐसा मनन करने के कारण
The second cause, 'advaitādhikya-yoga,' Jīva reads as a habit of meditation: constantly brooding on the thought that everything is absolutely one with Him, the cause of all — no distinction left anywhere. Overdoing that oneness is the second road by which śānta becomes an uparasa.
वैसे ही 'अद्वैताधिक्य-योग' का अर्थ है — उस सर्वकारणरूप भगवान् के साथ सबका अत्यन्त अभेद है, ऐसा बार-बार मनन करने के कारण।
s3gloss
tathā bībhatsa-bhūmādeḥ nirantaraṁ dehādau jugupsā-bhāvanā |
tathālikewise [glossing the third cause]वैसे ही
bībhatsa-bhūmādeḥunpacking 'from an excess of disgust and the like' — namely: the verse's ablative, now defined(मूल के) 'बीभत्स-भूमा' आदि से अभिप्राय
nirantaramunceasingly, without a breakनिरन्तर
dehādautoward the body and the rest locative — where the revulsion is directedदेह आदि में (जिस पर घृणा लक्षित होती है)
jugupsā-bhāvanāthe [constant] cultivating of revulsion (jugupsā) nominative — Jīva names it as an active bhāvanā, a cultivated attitudeजुगुप्सा अर्थात् घृणा की भावना (एक अभ्यस्त वृत्ति)
bībhatsa-bhūmādeḥ — 'from an excess of disgust', [i.e.] jugupsā-bhāvanā — the cultivating of revulsion; nirantaram — unceasingly; dehādau — toward the body and so on
tathā — वैसे ही; bībhatsa-bhūmādeḥ — 'बीभत्स-भूमा' आदि से; nirantaram — निरन्तर; dehādau — देह आदि में; jugupsā-bhāvanā — जुगुप्सा (घृणा) की भावना
The third cause, 'bībhatsa-bhūman,' Jīva glosses as ceaselessly cultivating revulsion (jugupsā) toward the body and all things bodily. That relentless disgust is the third route by which śānta slips into uparasa.
वैसे ही 'बीभत्स-भूमा' आदि का अर्थ है — देह आदि में निरन्तर जुगुप्सा अर्थात् घृणा की भावना।
s4gloss
ādi-grahaṇāc cid-acid-vivekāc ca iti jñeyam |
ādi-grahaṇātbecause the verse takes the word 'ādi' ('and the rest') ablative of cause — reason for reading in a further item; ādi is inside bībhatsa-bhūmādeḥ('बीभत्स-भूमादेः' में) 'आदि' शब्द के ग्रहण से (एक और वस्तु पढ़ने का कारण)
cid-acid-vivekāt caalso from discriminating the conscious from the unconscious (cit from acit) ablative — the extra cause the 'ādi' folds inचित् और अचित् के विवेक (भेद-ज्ञान) के कारण भी
iti jñeyamthis too is to be understood [as included]ऐसा जानना चाहिए
ādi-grahaṇāt — because [the verse] takes the word 'ādi'; cid-acid-vivekāt ca — also from discriminating spirit from matter; iti jñeyam — this should be understood
ādi-grahaṇāt — 'आदि' शब्द के ग्रहण से; cid-acid-vivekāt ca — चित्-अचित् के विवेक के कारण भी; iti jñeyam — ऐसा जानना चाहिए
The verse's little word 'ādi' ('and so on') is not idle, Jīva notes. It folds in a further cause: sheer discrimination of spirit from matter (cid-acid-viveka). So the list of what turns śānta into an uparasa is left open, and this belongs on it.
'आदि' शब्द के ग्रहण से चित् और अचित् के विवेक के कारण भी (शान्त रस उपरस बनता है) — ऐसा जानना चाहिए।
s5conclusion
itaḥ param udāharaṇāny eka-deśa-darśanād eva jñāpanīyāni ||
itaḥ paramfrom here on, from this point forwardइसके आगे
udāharaṇānithe illustrative examples [of the remaining uparasas]उदाहरण
eka-deśa-darśanāt evamerely by showing a single instance of each ablative of means; eva: just one specimen, not an exhaustive listingएक अंश (एक-देश) के दर्शन से ही — पूरी सूची नहीं, केवल एक नमूना
jñāpanīyāniare to be conveyed, left to be gathered gerundive — the reader supplies the restसमझ लेने योग्य हैं (शेष पाठक स्वयं जान ले)
itaḥ param — from this point on; udāharaṇāni — the examples; eka-deśa-darśanāt eva — merely from showing one instance; jñāpanīyāni — are to be conveyed
itaḥ param — इसके आगे; udāharaṇāni — उदाहरण; eka-deśa-darśanāt eva — एक अंश के दर्शन से ही; jñāpanīyāni — समझ लेने चाहिए
A method note to close. From here on, Jīva says, he will not spell out every uparasa in full. He will show just one specimen of each, and the reader is to grasp the remaining cases from that single sample.
इसके आगे के उदाहरण एक ही अंश अर्थात् नमूने के दर्शन से ही समझ लेने चाहिए (सब गिनाए नहीं गए)।
Viśvanātha Cakravartī
s1gloss
para-brahmaṇi brahmaṇo hi pratiṣṭhāham ity-ādi pratipādite śrī-bhagavati brahma-bhāvān nirviśeṣatā-dṛṣṭeḥ |
para-brahmaṇiunpacking 'toward the Supreme Brahman' — namely: the verse's locative, now identified(मूल श्लोक के) 'परब्रह्म' पद में
brahmaṇo hi pratiṣṭhāham'for I am the foundation of Brahman' [Kṛṣṇa's own words] quote, Gītā 14.27 — adduced to fix who 'para-brahman' is'ब्रह्मणो हि प्रतिष्ठाहम्' (मैं ही ब्रह्म का आश्रय हूँ) — यह वचन 'परब्रह्म' कौन है यह निश्चित करने के लिए
ity-ādi pratipāditein the [Bhagavān] established by such texts locative, agreeing with bhagavatiइत्यादि (वचनों) से प्रतिपादित
śrī-bhagavatiin Śrī Bhagavān himself locative — the true referent of 'para-brahman'श्रीभगवान् में (यही 'परब्रह्म' का असली अर्थ है)
brahma-bhāvātunpacking 'because of taking-as-Brahman' — that is: the verse's ablative, now definedब्रह्मभाव के कारण
nirviśeṣatā-dṛṣṭeḥbecause one sees him as featureless, without any distinctions ablative of cause — what 'brahma-bhāva' amounts toनिर्विशेषता की दृष्टि रखने के कारण (यही 'ब्रह्मभाव' का तात्पर्य)
para-brahmaṇi — 'toward the Supreme Brahman', i.e. śrī-bhagavati — in Śrī Bhagavān, pratipādite — the one established by 'brahmaṇo hi pratiṣṭhā aham' and the like; brahma-bhāvāt — 'because of taking-as-Brahman', i.e. nirviśeṣatā-dṛṣṭeḥ — from seeing him as featureless
para-brahmaṇi — 'परब्रह्म' पद में; brahmaṇo hi pratiṣṭhāham — 'ब्रह्मणो हि प्रतिष्ठाहम्' (मैं ही ब्रह्म का आश्रय हूँ); ity-ādi pratipādite — इत्यादि से प्रतिपादित; śrī-bhagavati — श्रीभगवान् में; brahma-bhāvāt — ब्रह्मभाव के कारण; nirviśeṣatā-dṛṣṭeḥ — निर्विशेषता की दृष्टि के कारण
Viśvanātha reads the verse's opening exactly as Jīva does. 'Para-brahman' means Śrī Bhagavān himself, the one the Gītā establishes with Kṛṣṇa's 'I am the foundation of Brahman' (14.27). And 'brahma-bhāva' means seeing that Bhagavān as featureless, without qualities (nirviśeṣa) — and it is this featureless vision that turns śānta into an uparasa.
'परब्रह्म' से अभिप्राय श्रीभगवान् ही हैं, जैसा 'ब्रह्मणो हि प्रतिष्ठाहम्' इत्यादि वचनों से प्रतिपादित है; उन श्रीभगवान् में ब्रह्मभाव अर्थात् निर्विशेषता की दृष्टि रखने के कारण (शान्त रस उपरस बन जाता है)।
Why cited: cited to show that 'para-brahman' means none other than Bhagavān — Kṛṣṇa declares himself the very ground on which Brahman rests.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि 'परब्रह्म' श्रीभगवान् से भिन्न कोई नहीं — कृष्ण स्वयं को ही ब्रह्म का आश्रय (प्रतिष्ठा) घोषित करते हैं।
s2gloss
tathā advaitādhikya-yogataḥ sarva-kāraṇena tena saha sarvasyātyantābheda iti mananāt |
tathālikewise [glossing the next cause]वैसे ही
advaitādhikya-yogataḥunpacking 'from pressing non-dual oneness too far' — that is: the verse's ablative, now defined(मूल के) 'अद्वैताधिक्य-योग' से अभिप्राय
sarva-kāraṇena tena sahawith Him, the cause of everything instrumental of accompaniment — 'together with'उस सर्वकारणरूप (भगवान्) के साथ
sarvasya atyanta-abhedaḥeverything is utterly non-different [from him]सबका अत्यन्त अभेद (है)
iti mananātbecause one keeps dwelling on the thought that… ablative of cause; manana = meditative broodingऐसा मनन अर्थात् बार-बार चिन्तन करने के कारण
advaitādhikya-yogataḥ — 'from pressing oneness too far', iti mananāt — from dwelling on the thought that; sarvasya — of everything; sarva-kāraṇena tena saha — with Him, the cause of all; atyanta-abhedaḥ — [there is] utter non-difference
tathā — वैसे ही; advaitādhikya-yogataḥ — 'अद्वैताधिक्य-योग' से; sarva-kāraṇena tena saha — उस सर्वकारण भगवान् के साथ; sarvasya atyanta-abhedaḥ — सबका अत्यन्त अभेद; iti mananāt — ऐसा मनन करने के कारण
For the second cause Viśvanātha gives the same gloss: 'advaitādhikya-yoga' is the standing meditation that everything is utterly one with Him, the cause of all — every distinction erased. Pressing that oneness too far is the second way śānta becomes an uparasa.
वैसे ही 'अद्वैताधिक्य-योग' का अर्थ है — उस सर्वकारणरूप भगवान् के साथ सबका अत्यन्त अभेद है, ऐसा बार-बार मनन करने के कारण।
s3gloss
tathā bībhatsa-bhūmādeḥ nirantaraṁ dehādau jugupsā-bhāvāt |
tathālikewise [glossing the third cause]वैसे ही
bībhatsa-bhūmādeḥunpacking 'from an excess of disgust and the like' — namely: the verse's ablative, now defined(मूल के) 'बीभत्स-भूमा' आदि से अभिप्राय
nirantaramunceasingly, without a breakनिरन्तर
dehādautoward the body and the rest locative — where the revulsion is directedदेह आदि में (जिस पर घृणा लक्षित होती है)
jugupsā-bhāvātbecause revulsion (jugupsā) is [simply] present ablative of cause — Viśvanātha states it as the mere existence of disgust, where Jīva's parallel reads jugupsā-bhāvanā, its active 'cultivating'जुगुप्सा अर्थात् घृणा के भाव (के मात्र होने) के कारण
bībhatsa-bhūmādeḥ — 'from an excess of disgust'; nirantaram — unceasingly; dehādau — toward the body and so on; jugupsā-bhāvāt — because revulsion is present
tathā — वैसे ही; bībhatsa-bhūmādeḥ — 'बीभत्स-भूमा' आदि से; nirantaram — निरन्तर; dehādau — देह आदि में; jugupsā-bhāvāt — जुगुप्सा (घृणा) के भाव के कारण
Viśvanātha glosses 'bībhatsa-bhūman' as the unbroken presence of revulsion (jugupsā) toward the body and the rest. He states it as a bare fact of disgust being there — his case-ending makes it 'because revulsion exists,' rather than an actively cultivated attitude.
वैसे ही 'बीभत्स-भूमा' आदि का अर्थ है — देह आदि में निरन्तर जुगुप्सा अर्थात् घृणा के भाव के कारण।
s4gloss
ādi-grahaṇāc cid-acid-vivekātirekāc ceti jñeyam |
ādi-grahaṇātbecause the verse takes the word 'ādi' ('and the rest') ablative of cause — reason for reading in a further item; ādi is inside bībhatsa-bhūmādeḥ('बीभत्स-भूमादेः' में) 'आदि' शब्द के ग्रहण से (एक और वस्तु पढ़ने का कारण)
cid-acid-vivekātirekāt caalso from an over-pressing of the discrimination between spirit and matter (cit and acit) ablative; atireka 'excess' — it is the overdoing of the discrimination, not the discrimination itselfचित् और अचित् के विवेक की अधिकता (अतिरेक) के कारण भी — विवेक स्वयं नहीं, उसका अतिशय
iti jñeyamthis too is to be understood [as included]ऐसा जानना चाहिए
ādi-grahaṇāt — because [the verse] takes the word 'ādi'; cid-acid-vivekātirekāt ca — also from an excess of discriminating spirit from matter; iti jñeyam — this should be understood
ādi-grahaṇāt — 'आदि' शब्द के ग्रहण से; cid-acid-vivekātirekāt ca — चित्-अचित् के विवेक की अधिकता के कारण भी; iti jñeyam — ऐसा जानना चाहिए
Viśvanātha too reads the verse's 'ādi' as folding in a further cause, discriminating spirit from matter (cid-acid-viveka). His word is atireka — an excess of that discrimination — so it is the overdoing of it, not the discrimination as such, that helps turn śānta into an uparasa.
'आदि' शब्द के ग्रहण से चित् और अचित् के विवेक की अधिकता अर्थात् अतिरेक के कारण भी (शान्त रस उपरस बनता है) — ऐसा जानना चाहिए।
s5conclusion
ataḥ param udāharaṇāny eka-deśa-darśanād vijñāpanīyāni ||
ataḥ paramfrom here on, from this point forwardइसके आगे
udāharaṇānithe illustrative examples [of the remaining uparasas]उदाहरण
eka-deśa-darśanātby showing a single instance of each ablative of means — one specimen, not an exhaustive listingएक अंश (एक-देश) के दर्शन से — पूरी सूची नहीं, केवल एक नमूना
vijñāpanīyāniare to be conveyed, left to be gathered gerundive — the reader supplies the restसमझ लेने योग्य हैं (शेष पाठक स्वयं जान ले)
ataḥ param — from this point on; udāharaṇāni — the examples; eka-deśa-darśanāt — from showing one instance; vijñāpanīyāni — are to be conveyed
ataḥ param — इसके आगे; udāharaṇāni — उदाहरण; eka-deśa-darśanāt — एक अंश के दर्शन से; vijñāpanīyāni — समझ लेने चाहिए
Viśvanātha closes with the same method note: from here on the examples of the remaining uparasas are to be conveyed by showing just one specimen of each, leaving the reader to gather the rest.
इसके आगे के उदाहरण एक ही अंश के दर्शन से ही समझ लेने चाहिए।