s1gloss
prauḍha-bhāva-viśeṣa-bhāk kaścid evety arthaḥ |
prauḍha-bhāva-viśeṣa-bhāk'one who holds the special ripened bhāva' [the word being glossed] pratīka lifted from the mūlaप्रौढ़ भाव के विशेष का भागी
kaścid evameans only some rare one — just an occasional person eva restricts: not everyoneकोई एक ही (सब नहीं)
ity arthaḥthat is the senseऐसा अर्थ है
prauḍha-bhāva-viśeṣa-bhāk — 'holder of the special ripened bhāva'; kaścid eva — only some rare one; ity arthaḥ — that is the sense.
prauḍha-bhāva-viśeṣa-bhāk — प्रौढ़ भाव के विशेष का भागी; kaścid eva — कोई एक ही; ity arthaḥ — ऐसा अर्थ है
Jīva reads the mūla's phrase strictly: 'holder of the special ripened mood' means only some rare person. Not every devotee — just an occasional one.
'प्रौढ़-भाव-विशेष-भाक्' का अर्थ है — कोई एक ही (विरला), सब नहीं।
s2gloss
viśeṣa-śabdo hy atra tādṛśa-dāsya-paryavasānārthaḥ |
viśeṣa-śabdaḥthe word 'viśeṣa' (special)'विशेष' शब्द
hifor — here is why hi flags the reason comingक्योंकि
atrahere, in this verseयहाँ
tādṛśa-dāsya-paryavasānārthaḥmeans [a bhāva] that culminates in such servitorship (dāsya) paryavasāna = 'coming to rest in, culmination'; -arthaḥ = 'having as its sense'उस प्रकार के दास्य में पर्यवसान (चरम परिणति) को अर्थ रूप में रखने वाला
viśeṣa-śabdaḥ — the word 'special'; hi — for; atra — here; tādṛśa-dāsya-paryavasānārthaḥ — carries the sense of culminating in such servitorship.
viśeṣa-śabdaḥ — 'विशेष' शब्द; hi — क्योंकि; atra — यहाँ; tādṛśa-dāsya-paryavasānārthaḥ — उस प्रकार के दास्य में पर्यवसान को अर्थ रूप में रखने वाला
Why 'special'? Because here the word points to a mood that comes to rest in that particular kind of dāsya, servitorship. The 'special' marks the culmination in such service, not just any loving mood.
क्योंकि यहाँ 'विशेष' शब्द का अर्थ है — उस प्रकार के दास्य में पर्यवसान, अर्थात् उसकी चरम परिणति।
s3citation
anyābhilāṣitā-śūnyam ity-ādibhir asakṛd eva sarvasyāpi bhaktasya tādṛśatayā prāptatvāt ||
anyābhilāṣitā-śūnyam ity-ādibhiḥby [verses] such as 'free of every other longing…' (the definition of uttama-bhakti) instrumental of means; quotes the opening of BhRS 1.1.10'अन्याभिलाषिताशून्यम्' इत्यादि वचनों के द्वारा
asakṛd evaagain and again — more than once eva stresses the repetitionबार-बार ही
sarvasya api bhaktasyaof every devotee too — even the ordinary one api extends it to all, not only the rare heroसभी भक्तों को भी
tādṛśatayāas being of that [servitorial] kind instrumental, 'in the character of that'उसी रूप में (वैसे भाव से)
prāptatvātbecause it has already been established as attained ablative of reason: this is why 'special' must mean something moreप्राप्त हो चुका है, इसलिए
anyābhilāṣitā-śūnyam ity-ādibhiḥ — by verses such as 'free of every other longing'; asakṛd eva — again and again; sarvasya api bhaktasya — of every devotee too; tādṛśatayā — as being of that kind; prāptatvāt — because it has already been shown to be attained.
anyābhilāṣitā-śūnyam ity-ādibhiḥ — 'अन्याभिलाषिताशून्यम्' इत्यादि वचनों से; asakṛd eva — बार-बार ही; sarvasya api bhaktasya — सभी भक्तों को भी; tādṛśatayā — उसी रूप में; prāptatvāt — प्राप्त हो चुका है, इसलिए
Ordinary favorable devotion of that sort belongs to every devotee — verses like 'free of every other longing' (the definition of uttama-bhakti) state this over and over. Since that is already common to all, the word 'special' here must mark something further: the mood that culminates in this particular dāsya. That is Jīva's reason for reading 'special' as he did.
क्योंकि 'अन्याभिलाषिताशून्यम्' इत्यादि वचनों से वह अनुकूल भाव बार-बार सभी भक्तों को भी उसी रूप में प्राप्त हो ही चुका है; इसीलिए 'विशेष' का अर्थ इससे कुछ अधिक होना चाहिए।
Why cited: adduced to show that the general favorable disposition is already attained by every devotee, so the mūla's word 'special' (viśeṣa) must single out a further, culminating servitorship rather than repeat the common baseline.
क्यों उद्धृत: यह वचन इसलिए उद्धृत किया गया है कि सामान्य अनुकूल भाव तो हर भक्त को पहले से प्राप्त है; अतः मूल का 'विशेष' शब्द उसी सामान्य आधार को दोहराने के बजाय किसी आगे की, चरम दास्य-भूमिका को अलग से इंगित करता है।