L1other
udāhṛti-bhidāṁ kecit sarvāsām eva tanvate |
udāhṛti-bhidāmthe distinctions drawn among the illustrative examples accusative — object of tanvateउदाहरणों के भेद को
kecitsome authorities subjectकुछ (आचार्य)
sarvāsāmfor every one of the heroine-types genitive plural feminine — for all of themउन सब का
evafor all of them without exception emphasizing sarvāsāmही
tanvatedraw out, elaborate at length ātmanepada main verbविस्तार से प्रतिपादित करते हैं
kecit — some authorities; sarvāsām eva — for all the heroine-types without exception; udāhṛti-bhidām — the distinctions among the illustrative examples; tanvate — elaborate.
कुछ आचार्य उन सब का ही उदाहरण-भेद विस्तार से प्रतिपादित करते हैं।
Some scholars set out separate illustrative examples for every single type of heroine, leaving none out.
कुछ आचार्य उन सब के उदाहरणों का भेद विस्तार से बतलाते हैं।
This half-verse is quoted from the ancients (lead-in tathā prācīnaiś coktam, "so too it was said by the earlier authorities").
L2conclusion
tās tu prāyeṇa dṛśyante sarvatra vyavahārataḥ
tāḥthose (types / distinctions) feminine plural subjectवे (सब)
tubutपरन्तु
prāyeṇafor the most part, generallyप्रायः
dṛśyanteshow up, are plainly seen passive main verbदेखी जाती हैं
sarvatraeverywhereसर्वत्र
vyavahārataḥthrough everyday usage ablative -taḥ — because of common practiceलोक-व्यवहार के कारण
tāḥ tu — but those; prāyeṇa — for the most part; vyavahārataḥ — through everyday usage; sarvatra — everywhere; dṛśyante — are plainly seen.
परन्तु वे प्रायः लोक-व्यवहार के कारण सर्वत्र देखी जाती हैं।
But those types are, for the most part, evident everywhere anyway, just from ordinary usage.
परन्तु वे प्रायः लोक-व्यवहार के कारण सब जगह देखी जाती हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
aṅge’pi manyamānān uddiśyāha—udāhṛti-bhidāṁ kecid iti |
aṅge’pieven down to a subordinate division locative + api — even within a subdivision (aṅga)अंग (उपविभाग) में भी
manyamānānthe people who reckon it so accusative — object of uddiśya(ऐसा) मानने वालों को
uddiśyawith reference to them absolutiveलक्ष्य करके
āhahe saysकहते हैं
udāhṛti-bhidāṁ kecid itithe line "udāhṛti-bhidāṁ kecit" pratīka — the verse-lemma being introduced'उदाहृति-भिदां केचित्' — यह श्लोक (आरम्भ करते हुए)
aṅge api manyamānān — those who reckon it so even down to a subdivision; uddiśya — with reference to; āha — he says; udāhṛti-bhidāṁ kecid iti — the line "udāhṛti-bhidāṁ kecit."
अंग में भी (भेद) मानने वालों को लक्ष्य करके 'उदाहृति-भिदां केचित्' — यह कहते हैं।
Jīva pins down whom "some" (kecit) means: those who apply these example-distinctions even down to a subordinate division. With them in view, the verse says "udāhṛti-bhidāṁ kecit…"
उपविभाग में भी भेद मानने वालों को लक्ष्य करके 'उदाहृति-भिदां केचित्' कहते हैं।
s2avataranika
teṣām uktim āha—tās tv iti ||
teṣāmof those same people genitive pluralउनका
uktimthe claim they make accusative — object of āhaकथन को
āhahe statesकहते हैं
tās tv itithe line "tās tu" pratīka'तास्तु' — यह
teṣām — of those same people; uktim — the claim they make; āha — he states; tās tv iti — in the line "tās tu."
उनके कथन को 'तास्तु' — यह कहते हैं।
Then the second line reports what those people say — that is the work of "tās tu…"
उनकी उक्ति को 'तास्तु' कहकर बतलाते हैं।
Viśvanātha Cakravartī
s1other
na vyākhyātam |
nanotनहीं
vyākhyātamcommented on past passive participle, neuterव्याख्या की गई
na vyākhyātam — (this verse was) not commented on.
व्याख्या नहीं की गई।
Viśvanātha leaves this verse without any comment.
(इस पर) कोई व्याख्या नहीं की गई।
A bare editorial note: Viśvanātha offers no gloss here, so there is nothing of his to decode for this verse.