मेघदूतम् · कालिदास · 1.22
पथि · the peacocks on hill after hill
उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थं यियासोः
कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते
शुक्लापाङ्गैः सजलनयनैः स्वागतीकृत्य केकाः
प्रत्युद्यातः कथमपि भवान् गन्तुमाशु व्यवस्येत्
pāda a
pāda b
pāda c
pāda d
द्रुतम् + अपि → द्रुतमपि
म् + अ
no rule named — the builder's table does not hold this change
मत्प्रियार्थम् + यियासोः → मत्प्रियार्थं
म् + य्
कालक्षेपम् + ककुभसुरभौ → कालक्षेपं
म् + क्
कथम् + अपि → कथमपि
म् + अ
no rule named — the builder's table does not hold this change
गन्तुम् + आशु → गन्तुमाशु
म् + आ
no rule named — the builder's table does not hold this change
मद् + प्रिय → मत्प्रियार्थम्
द् + प्
प्रिय + अर्थ → मत्प्रियार्थम्
अ + अ → आ · falls inside the syllable या
काल + क्षेप → कालक्षेपम्
अ + क्
no rule named — the builder's table does not hold this change
ककुभ + सुरभि → ककुभसुरभौ
अ + स्
no rule named — the builder's table does not hold this change
शुक्ल + अपाङ्ग → शुक्लापाङ्गैः
अ + अ → आ · falls inside the syllable क्ला
सजल + नयन → सजलनयनैः
अ + न्
no rule named — the builder's table does not hold this change
मत्प्रियार्थं shows two joins. Inside the compound, मद् + प्रिय gives मत्प्रिय: the voiced द् going to its voiceless त् before the voiceless प् (चर्त्व, खरि च). And at the word's edge, अर्थम् + यियासोः keeps the म् as अनुस्वार before य्. कालक्षेपं is the same म् गone to अनुस्वार before क्. द्रुतमपि, कथमपि and गन्तुमाशु show the other outcome: a word-final म् kept unchanged before a vowel.
द्रुतम् द्वितीया · accusative — क्रियाविशेषण — the accusative standing as an adverb of manner, not the object
द्रुतम् is accusative, and the default of the accusative is कर्म, the object. But यियासोः, “of one wanting to go”, takes no object; द्रुतम् says how the going is meant to be done — “wanting to go fast”. It is the accusative used adverbially, the same use that put मुहूर्तम् in the accusative at 1.19 for how long. Mallinātha glosses क्षिप्रम् and cites Amara's row of words for speed, लघु क्षिप्रमरं द्रुतम्, all of which stand in the neuter accusative as adverbs.
सखे सम्बोधन · vocative — the one addressed
मत्प्रियार्थम् द्वितीया · accusative — कर्म, the object
यियासोः षष्ठी · genitive — सम्बन्ध, a relation to another word
कालक्षेपम् द्वितीया · accusative — कर्म, the object
पर्वते सप्तमी · locative — अधिकरण, the location
with ककुभसुरभौ
पर्वते सप्तमी · locative — अधिकरण, the location
with ककुभसुरभौ
ते षष्ठी · genitive — सम्बन्ध, a relation to another word
केकाः द्वितीया · accusative — कर्म, the object
भवान् प्रथमा · nominative — कर्ता, the agent
with प्रत्युद्यातः
प्रकरण 1 · हलन्त्यम्
प्रकरण 2 · इको यणचि
प्रकरण 3 · स्तोः श्चुना श्चुः
प्रकरण 4 · वा शरि
प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्
प्रकरण 7 · अतोऽम्
प्रकरण 8 · हो ढः
प्रकरण 11 · स्वरादिनिपातमव्ययम्
प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः
प्रकरण 15 · दिवादिभ्यः श्यन्
प्रकरण 16 · स्वादिभ्यः श्नुः
प्रकरण 34 · ण्वुल्तृचौ
प्रकरण 36 · तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्
प्रकरण 59 · इवे प्रतिकृतौ
not in the abridgement
मत्प्रियार्थम्
मद् · प्रिय · अर्थ
मम प्रिया
तत्पुरुष (genitive) — my beloved
मत्प्रियायाः अर्थम्
तत्पुरुष (genitive) — for her sake
तत्पुरुष. for my wife's sake — the errand named in a word, and the only thing in the verse that is the yakṣa's rather than the cloud's
uncheckedMallinātha, Sañjīvinī“matpriyārthaṃ yathā tathā drutaṃ kṣipram”
कालक्षेपम्
काल · क्षेप
कालस्य क्षेपः
तत्पुरुष (genitive) — a throwing away of time
तत्पुरुष. delay — Mallinātha glosses कालविलम्बम्, and Viśva gives क्षेप both a dawdling and a reproach, which is the tone the whole verse is in
uncheckedMallinātha, Sañjīvinī“kālakṣepaṃ kālavilambam || “kṣepo vilambe nindāyām” iti viśvaḥ”
ककुभसुरभौ
ककुभ · सुरभि
ककुभैः सुरभौ
तत्पुरुष (instrumental) — made fragrant by the kakubhas
तत्पुरुष — it agrees with पर्वते. sweet with kuṭaja flowers — the same flower the yakṣa made his offering of at 1.4. Mallinātha glosses ककुभैः as कुटजकुसुमैः
uncheckedMallinātha, Sañjīvinī“kakubhaiḥ kuṭajakusumaiḥ surabhau sugandhini”
शुक्लापाङ्गैः
शुक्ल · अपाङ्ग
शुक्लः अपाङ्गः येषां तैः
बहुव्रीहि — by the ones whose eye-corners are white
बहुव्रीहि — it refers to मयूरैः. the peacocks — Yādava lists शुक्लापाङ्ग among the bird's names, so the compound is not a description but a name, and the verse never says peacock
uncheckedMallinātha, Sañjīvinī“śuklāpāṅgairmayūraiḥ || “mayūro barhiṇo barhī śuklāpāṅgaḥ śikhāvalaḥ” iti yādavaḥ”
सजलनयनैः
सजल · नयन
जलेन सह वर्तमानानि सजलानि
बहुव्रीहि — having water with them
सजलानि नयनानि येषां तैः
बहुव्रीहि — by the ones whose eyes have it
बहुव्रीहि — it refers to मयूरैः. with their eyes wet — Mallinātha says what the water is: सानन्दबाष्पाणि, tears of gladness, not rain
uncheckedMallinātha, Sañjīvinī“sajalāni sānandabāṣpāṇi nayanāni yeṣāṃ taiḥ”
√दृश्, class 1, लट्, parasmaipada, first person singular
उत्पश्यामि
√दृश् with उद्
I foresee — Mallinātha glosses उत्प्रेक्षे, I fancy it. The first person, which is rare in this poem: the yakṣa is speaking about himself
√द्रु + क्त, द्वितीया एकवचन accusative singular
द्रुतम्
printed द्रुतमपि
द्रुत, from √द्रु
fast — Mallinātha glosses क्षिप्रम् and cites Amara's row of words for it. The accusative stands as an adverb
अव्यय
अपि
printed द्रुतमपि
अपि
even — even though you mean to go fast, which is the concession the whole sentence turns on
i-stem masculine, सम्बोधन एकवचन vocative singular
सखे
सखि
friend — the first time the yakṣa calls the cloud that rather than addressing it by a name for cloud. सखि is irregular: it declines on सखाय् in the strong cases and takes सखे in the vocative
सखे, “friend”, is the vocative of सखि, and सखि does not decline like an ordinary i-stem. It is irregular: in the strong cases it takes the longer stem सखाय् (सखायौ, सखायः), and in the vocative singular it shows सखे, not the सखे an i-stem would reach by the ordinary rule but the one a special rule gives it. Because it is irregular the generator offers no table for it. The word matters here beyond its grammar: it is the first time the yakṣa calls the cloud सखि, friend, rather than addressing it by one of the names for cloud.
a-stem masculine, द्वितीया एकवचन accusative singular
मत्प्रियार्थम्
printed मत्प्रियार्थं
अर्थ
for the sake of — the accusative of अर्थ at the end of a compound is how Sanskrit says "for"
u-stem masculine, षष्ठी एकवचन genitive singular
यियासोः
यियासु, from √या through the desiderative
of one wanting to go — Mallinātha unpacks the whole formation: यातेः सन्नन्तात् उ प्रत्ययः, the desiderative stem of √या with the suffix उ on it, so the word is "a wanter-to-go"
यियासोः, “of one wanting to go”, is built through the desiderative — the सन्, the verbal form that means “want to” do the action. √या, “to go”, takes सन् and reduplicates to यियास-, “want to go”; then the suffix उ turns that stem into a noun, यियासु, “a wanter-to-go”, which declines as a u-stem. Mallinātha unpacks the whole formation: यातेः सन्नन्तात् उ प्रत्ययः, “from √या's desiderative stem, the suffix उ”. The word packs a whole clause — “you who want to go” — into a single genitive.
a-stem masculine, द्वितीया एकवचन accusative singular
कालक्षेपम्
printed कालक्षेपं
क्षेप
a throwing away — and the compound says of what: of time
i-stem masculine, सप्तमी एकवचन locative singular
ककुभसुरभौ
सुरभि
fragrant — the third appearance of this word in ten verses, after the ploughed field and the wet earth
a-stem masculine, सप्तमी एकवचन locative singular
पर्वते
पर्वत
on the mountain
a-stem masculine, सप्तमी एकवचन locative singular
पर्वते
पर्वत
and on the mountain again — Mallinātha names the doubling: वीप्सायां द्विरुक्तिः, the repetition that means "at each". The same device as the doubled खिन्नः at 1.13
pronoun, षष्ठी एकवचन genitive singular
ते
युष्मद्
your — Mallinātha glosses तव
a-stem masculine, तृतीया बहुवचन instrumental plural
शुक्लापाङ्गैः
अपाङ्ग
the outer corner of the eye — but the compound is a bahuvrīhi and is one of the peacock's names
a-stem masculine, तृतीया बहुवचन instrumental plural
सजलनयनैः
नयन
eyes — but the compound is a bahuvrīhi and means the birds, not the eyes. नयन is neuter as a noun and masculine here, taking the gender of the peacocks the compound describes
√कृ + च्वि + ल्यप्
स्वागतीकृत्य
स्वागतीकृत्य, from स्वागत with च्वि and √कृ
having made into a welcome — च्वि is the suffix that turns a noun into "making it become that", so the cries are turned into words of greeting. Mallinātha glosses स्वागतवचनीकृत्य
स्वागतीकृत्य, “having made into a welcome”, carries च्वि, and it is the first च्वि in the poem. च्वि is the suffix of becoming: added to a noun before a form of √कृ (“make”) or √भू (“become”), it means “making X into what it was not” — here स्वागत, “welcome”, with च्वि and कृत्य, “making [the cries] into a welcome”. The final अ of स्वागत lengthens to ई before the च्वि, giving स्वागती-. Mallinātha glosses स्वागतवचनीकृत्य, turning them into words of welcome. It is the substitution the figure परिणाम is named of: the cries become a greeting, and the greeting then does the work of receiving the guest.
ā-stem feminine, द्वितीया बहुवचन accusative plural
केकाः
केका
the peacock's cry — a word that means nothing else. Amara: केका वाणी मयूरस्य
√या + क्त, प्रथमा एकवचन nominative singular
प्रत्युद्यातः
प्रत्युद्यात, from प्रति + उद् + √या
gone out to meet — Mallinātha glosses प्रत्युद्भवः and then says what the whole line amounts to: मयूरवाणीकृतातिथ्यः, a guest received with a welcome made out of peacock cries
अव्यय
कथम्
printed कथमपि
कथम्
how — with अपि it makes "somehow or other", which Mallinātha glosses यथाकथञ्चित्
अव्यय
अपि
printed कथमपि
अपि
— the second अपि of the verse, and it does something different here: it makes कथम् into "somehow"
at-stem masculine, प्रथमा एकवचन nominative singular
भवान्
भवत्
your honour — the polite "you", and Mallinātha names the consequence: it takes the third person of the verb, not the second. भवत् is the polite word for you and stands where a pronoun would, but its endings are the ordinary at-stem ones
भवान्, “your honour”, is the polite word for “you”, and it brings a rule with it: it takes the third person of the verb, not the second. So the verse ends व्यवस्येत्, the third-person optative, where a plain त्वम् would want the second. Mallinātha names the rule — शेषे प्रथमः, “in the remaining case the first [i.e. third] person” — and explains why भवत् counts as “the remaining case”: it is neither the युष्मद् of the second person nor the अस्मद् of the first, so it falls to the third. The endings themselves are the ordinary at-stem ones, भवान् in the nominative.
√गम् + तुमुन्
गन्तुम्
printed गन्तुमाशु
√गम्
to go — the infinitive, governed by the verb of resolving that ends the verse
अव्यय
आशु
printed गन्तुमाशु
आशु
quickly — the second word for speed in the verse, and the yakṣa's point: the peacocks will make you slow, so be quick anyway
√सो, class 4, विधिलिङ्, parasmaipada, third person singular
व्यवस्येत्
√सो with वि and अव
may you resolve — Mallinātha glosses उद्युञ्जीत, may you set yourself to it, and names the use of the mood: प्रार्थने लिङ्, the optative of asking
सखे · मत्प्रियार्थम् · द्रुतम् · यियासोः · अपि · ते · ककुभसुरभौ · पर्वते · पर्वते · कालक्षेपम् · उत्पश्यामि · शुक्लापाङ्गैः · सजलनयनैः · केकाः · स्वागतीकृत्य · प्रत्युद्यातः · भवान् · कथम् · अपि · आशु · गन्तुम् · व्यवस्येत्
uncheckedMallinātha, Sañjīvinī, whose commentary is written as anvaya“ihānvayamukhenaiva sarvaṃ vyākhyāyate mayā”
the dependency structure
उत्पश्यामि · क्रिया — I foresee; Mallinātha glosses उत्प्रेक्षे, I fancy it. The first person, rare in this poem: the yakṣa speaks of himself
सखे · संबोधन — friend; the first time the yakṣa calls the cloud that rather than by a name for cloud
कालक्षेपम् · कर्म — a throwing away of time, delay, what he foresees
ते · षष्ठी — of you, Mallinātha's तव
यियासोः · of one wanting to go — a desiderative noun agreeing with ते
मत्प्रियार्थम् · for my wife's sake — the errand named in a word
द्रुतम् · fast — the accusative standing as an adverb of manner
अपि · even — even though you mean to go fast, the concession the sentence turns on
पर्वते · अधिकरण — on the mountain
पर्वते · and on the mountain again — the doubling वीप्सा, “on hill after hill”
ककुभसुरभौ · sweet with kuṭaja flowers — agreeing with the mountain
व्यवस्येत् · the closing question hung beneath: may you resolve — the optative of asking, प्रार्थने लिङ्
भवान् · कर्ता — your honour, the polite “you”, which takes the third person of the verb
प्रत्युद्यातः · gone out to meet — a past participle describing भवान्, a guest received with a welcome
शुक्लापाङ्गैः · करण — by the white-eye-cornered ones, a bahuvrīhi that is one of the peacock's names
सजलनयनैः · their eyes wet — agreeing with the peacocks, tears of gladness not rain
स्वागतीकृत्य · having made into a welcome — an absolutive with च्वि on it
केकाः · कर्म — their cries, a word for the peacock's voice and nothing else
गन्तुम् · to go — the infinitive, what व्यवस्येत् resolves upon
आशु · quickly — the yakṣa's point, be quick even so
कथम् · how — the question the verse ends on
अपि · — with कथम् it makes “somehow”, यथाकथञ्चित्
uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam and the Bālānandinī
Friend, though you mean to go fast for my wife's sake, I can see you losing time on hill after hill, every one of them sweet with kuṭaja flower. When the peacocks with the white eye-corners come out to meet you, eyes wet with gladness, turning their cries into a welcome — how are you to bring yourself to leave quickly?
uncheckedthe reader's reading, following Mallinātha's gloss
Friend, though you mean to go fast for my wife's sake, I can see you losing time on hill after hill, every one of them sweet with kuṭaja flower. When the peacocks with the white eye-corners come out to meet you, eyes wet with gladness, turning their cries into a welcome — how are you to bring yourself to leave quickly?
परिणाम — The transformation: one thing is put in place of another, and the substitute then does real work in the sentence rather than standing there as an ornament.
Mallinātha names it of स्वागतीकृत्य केकाः. The cries are turned into words of welcome — that is the substitution — and the welcome then has to be there for the coming-out-to-meet in the next line to make sense. He quotes the Alaṅkārasarvasva's definition: आरोप्यमाणस्य प्रकृतोपयोगित्वे परिणामः, "when what is superimposed is of use to the matter in hand, that is pariṇāma."
uncheckedMallinātha, Sañjīvinī, citing the Alaṅkārasarvasva“kekāsvāropyamāṇasya svāgatavacanasya prakṛtapratyudgamanopayogātpariṇāmālaṅkāraḥ”