मेघदूतम् · कालिदास · 1.31
शिप्रा · the wind before dawn
दीर्घीकुर्वन् पटु मदकलं कूजितं सारसानां
प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषायः
यत्र स्त्रीणां हरति सुरतग्लानिमङ्गानुकूलः
शिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः
pāda a
pāda b
pāda c
pāda d
मदकलम् + कूजितम् → मदकलं
म् + क्
कूजितम् + सारसानाम् → कूजितं
म् + स्
सारसानाम् + प्रत्यूषेषु → सारसानां
म् + प्
स्त्रीणाम् + हरति → स्त्रीणां
म् + ह्
सुरतग्लानिम् + अङ्गानुकूलः → सुरतग्लानिमङ्गानुकूलः
म् + अ
no rule named — the builder's table does not hold this change
प्रियतमः + इव → प्रियतम
ः + इ
no rule named — the builder's table does not hold this change
मद + कल → मदकलम्
अ + क्
no rule named — the builder's table does not hold this change
स्फुटित + कमल → स्फुटितकमलामोदमैत्रीकषायः
अ + क्
no rule named — the builder's table does not hold this change
कमल + आमोद → स्फुटितकमलामोदमैत्रीकषायः
अ + आ → आ · falls inside the syllable ला
आमोद + मैत्री → स्फुटितकमलामोदमैत्रीकषायः
अ + म्
no rule named — the builder's table does not hold this change
मैत्री + कषाय → स्फुटितकमलामोदमैत्रीकषायः
ई + क्
no rule named — the builder's table does not hold this change
सुरत + ग्लानि → सुरतग्लानिम्
अ + ग्
no rule named — the builder's table does not hold this change
अङ्ग + अनुकूल → अङ्गानुकूलः
अ + अ → आ · falls inside the syllable ङ्गा
शिप्रा + वात → शिप्रावातः
आ + व्
no rule named — the builder's table does not hold this change
प्रार्थना + चाटु → प्रार्थनाचाटुकारः
आ + च्
no rule named — the builder's table does not hold this change
चाटु + कार → प्रार्थनाचाटुकारः
उ + क्
no rule named — the builder's table does not hold this change
मदकलं कूजितं, कूजितं सारसानां, and सारसानां प्रत्यूषेषु all keep the word-final म् as अनुस्वार before a consonant. सुरतग्लानिमङ्गानुकूलः shows the other outcome: सुरतग्लानिम् ends in म्, but अङ्गानुकूलः begins with a vowel, so the म् is not turned to अनुस्वार — it stays a full म् and joins straight onto the next word. प्रियतम इव is a visarga lost before a vowel: प्रियतमः + इव, and because the visarga stands before इ (not before short अ), it simply drops and leaves the two words in hiatus, प्रियतम इव. Inside the long compound the vowels fuse — स्फुटितकमल + आमोद gives स्फुटितकमलामोद, अ and आ running to a single आ.
पटु द्वितीया · accusative — कर्म, the object
कूजितम् द्वितीया · accusative — कर्म, the object
with मदकलम्
सारसानाम् षष्ठी · genitive — सम्बन्ध, a relation to another word
प्रत्यूषेषु सप्तमी · locative — अधिकरण, the location
स्त्रीणाम् षष्ठी · genitive — सम्बन्ध, a relation to another word
सुरतग्लानिम् द्वितीया · accusative — कर्म, the object
शिप्रावातः प्रथमा · nominative — कर्ता, the agent
with स्फुटितकमलामोदमैत्रीकषायः, अङ्गानुकूलः, प्रार्थनाचाटुकारः
प्रियतमः प्रथमा · nominative — कर्ता, the agent
with दीर्घीकुर्वन्
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 12 · लः कर्मणि च भावे चाकर्मकेभ्यः
प्रकरण 34 · ण्वुल्तृचौ
not in the abridgement
मदकलम्
मद · कल
मदेन कलम्
तत्पुरुष (instrumental) — made soft and unclear by passion
तत्पुरुष — it agrees with कूजितम्. sweet and slurred with desire — Mallinātha glosses मदेनाव्यक्तमधुरम् and quotes Amara for कल said of a sound: sweet and not clear. It stands beside पटु, clear, and says the opposite of it, which is what the cry is: loud and unintelligible at once
uncheckedMallinātha, Sañjīvinī“madakalaṃ madenāvyaktamadhuram || “dhvanau tu madhurāsphuṭe | kalaḥ” ityamaraḥ”
स्फुटितकमलामोदमैत्रीकषायः
स्फुटित · कमल · आमोद · मैत्री · कषाय
स्फुटितानि कमलानि
कर्मधारय — the lotuses, and they have opened
स्फुटितकमलानाम् आमोदः
तत्पुरुष (genitive) — the scent of them
आमोदेन सह मैत्री
तत्पुरुष (instrumental) — a friendship struck up with it
मैत्र्या कषायः
तत्पुरुष (instrumental) — scented by that friendship
तत्पुरुष — it agrees with शिप्रावातः. carrying the scent it has picked up from the opened lotuses — Mallinātha glosses मैत्री as संसर्ग, keeping company, and कषाय as सुरभि, fragrant, with Yādava quoted for the word's range. Then he turns it over: अन्यत्र विमर्दगन्धी, in the other sense it smells of bodies pressed together, and he quotes Amara for परिमल and आमोद being exactly the scent that rubbing raises
uncheckedMallinātha, Sañjīvinī“sphuṭitānāṃ vikasitānāṃ kamalānāmāmodena parimalena saha yā maitrī saṃsargastena kaṣāyaḥ surabhiḥ … anyatra vimardagandhītyarthaḥ”
सुरतग्लानिम्
सुरत · ग्लानि
सुरतस्य ग्लानिः
तत्पुरुष (genitive) — the weariness that love-making leaves
तत्पुरुष. the tiredness left by the night — Mallinātha glosses सम्भोगखेदम्, and the whole of his argument at the end of the stanza turns on the word: the weariness has to be a weariness that already exists, which is why he will not have the wind read as a lover coaxing a woman he has slighted
uncheckedMallinātha, Sañjīvinī“strīṇāṃ surataglāniṃ sambhogakhedaṃ harati nudati”
अङ्गानुकूलः
अङ्ग · अनुकूल
अङ्गानाम् अनुकूलः
तत्पुरुष (genitive) — kind to the limbs
तत्पुरुष — it agrees with शिप्रावातः. easy on the body — Mallinātha glosses गात्रसुखस्पर्शः, pleasant where it touches the limbs, and again gives the second sense: अन्यत्र, the one who kneads the limbs in a tight embrace. He quotes Bhavabhūti for the phrase, and then quotes this poem's own later line, हस्तसंवाहनानाम्, which the yakṣa has not said yet
uncheckedMallinātha, Sañjīvinī“aṅgānukūlo gātrasukhasparśaḥ | anyatra gāḍhāliṅganadattagātrasaṃvāhana ityarthaḥ”
शिप्रावातः
शिप्रा · वात
शिप्रायाः वातः
तत्पुरुष (genitive) — the wind off the Śiprā
तत्पुरुष. the wind from the river Śiprā — Mallinātha says why the river is named at all: शिप्राग्रहणं शैत्यद्योतनार्थम्, it is there to let the coolness be felt. The wind is the subject of the whole verse, and it is held back until the last line
uncheckedMallinātha, Sañjīvinī“śiprā nāma kācittatratyā nadī tasyā vātaḥ śiprāvātaḥ || śiprāgrahaṇaṃ śaityadyotanārtham”
प्रार्थनाचाटुकारः
प्रार्थना · चाटु · कार
चाटुं करोति इति चाटुकारः
तत्पुरुष (accusative) — one who makes coaxing talk
प्रार्थनायां चाटुकारः
तत्पुरुष (locative) — and makes it while he is asking
तत्पुरुष — it agrees with शिप्रावातः. coaxing for what it wants — Mallinātha says what is being asked for: प्रार्थना सुरतस्य याञ्चा, the asking is an asking for love, so the man is one who uses sweet words to get it again. He names the affix that makes कार out of √कृ, अण् in the sense of the object
uncheckedMallinātha, Sañjīvinī“prārthanā suratasya yāñcā tatra cāṭu karotīti tathoktaḥ | punaḥ suratārthaṃ priyavacanaprayokteti arthaḥ || karmaṇyaṇpratyayaḥ”
√कृ + च्वि + शतृ, प्रथमा एकवचन nominative singular
दीर्घीकुर्वन्
दीर्घीकुर्वत्, from दीर्घ with च्वि and √कृ
drawing out — Mallinātha glosses विस्तारयन् and gives the reason the cry is lengthened at all: as long as the wind blows the sound goes with it. The third च्वि form in three verses, after वेणीभूत at 1.29 and स्वल्पीभूत at 1.30, and the first with कृ rather than भू: this one makes a thing what it was not, where those two became it
दीर्घीकुर्वन्, “drawing out”, is built with the च्वि construction, the way Sanskrit says “making a thing what it was not before”. You take the adjective दीर्घ, “long”, lengthen its final vowel to ई (the च्वि change), and attach it to a verb of becoming or making — here √कृ, “to make” — giving दीर्घीकृ, “to make long”, and its present participle दीर्घीकुर्वन्, “drawing out”. This is the third such form in three verses — वेणीभूत at 1.29 and स्वल्पीभूत at 1.30 — and the first built on कृ rather than भू: भू-forms say a thing became so of itself, कृ-forms say something made it so. Mallinātha glosses विस्तारयन् and gives the reason the cry is lengthened at all: यावद्वातं शब्दानुवृत्तेः, the sound carries as far as the wind goes.
u-stem neuter, द्वितीया एकवचन accusative singular
पटु
पटु
clear, carrying — Mallinātha glosses प्रस्फुटम्. It agrees with कूजितम्, and मदकलम् beside it says the opposite: the cry is sharp and blurred at once
a-stem neuter, द्वितीया एकवचन accusative singular
मदकलम्
printed मदकलं
कल
soft and unclear — Amara, whom Mallinātha quotes, gives कल that sense only of a sound
a-stem neuter, द्वितीया एकवचन accusative singular
कूजितम्
printed कूजितं
कूजित
the crying — a past participle used as a noun, "what has been cried", the same shape as the गर्जितम् of 1.11. Mallinātha glosses रुतम्
a-stem masculine, षष्ठी बहुवचन genitive plural
सारसानाम्
printed सारसानां
सारस
of the sāras cranes — Mallinātha will not settle the bird. He glosses पक्षिविशेषाणाम्, a particular kind of bird, and quotes Yādava for its names; then he offers another reading outright, यद्वा सारसानां हंसानाम्, or else geese, with the Śabdārṇava behind it
a-stem masculine, सप्तमी बहुवचन locative plural
प्रत्यूषेषु
प्रत्यूष
at daybreak — a plural because it happens every morning, not once. Mallinātha glosses अहर्मुखेषु, the mouth of the day, and quotes Amara for the three words that mean it
a-stem masculine, प्रथमा एकवचन nominative singular
स्फुटितकमलामोदमैत्रीकषायः
कषाय
scented — Mallinātha glosses सुरभिः and quotes Yādava for how far the word reaches: a dye, a resin, a fragrance, a taste. The nominative agrees with शिप्रावातः three words into the next line
स्फुटितकमलामोदमैत्रीकषायः, “scented by the friendship struck up with the opened lotuses”, is a five-member compound built in steps: स्फुटित-कमल, the opened lotuses; their आमोद, their scent; a मैत्री, a “friendship” or keeping-company (Mallinātha glosses संसर्ग) with that scent; and कषाय, “fragrant” (सुरभि), from that keeping-company. This one word carries the whole double reading of the verse. Said of the wind, it means the breeze has picked up the scent of the morning lotuses. Said of the lover — the इव reading — Mallinātha turns each piece over: कषाय also names the smell that rubbing raises, so अन्यत्र विमर्दगन्धी, “in the other sense it smells of bodies pressed together”, and he quotes Amara for आमोद being exactly the scent of that pressing.
अव्यय
यत्र
यत्र
where — Mallinātha fills it in: यत्र विशालायाम्. This is the first of the verses that hang off the city named at 1.30, and they will keep hanging off this one word
ī-stem feminine, षष्ठी बहुवचन genitive plural
स्त्रीणाम्
printed स्त्रीणां
स्त्री
of the women — the same form as at 1.28, and again a general statement about women rather than about anyone in particular. स्त्री is irregular: it puts इय् in before a vowel ending, स्त्रियाः, though the genitive plural is the regular स्त्रीणाम्
√हृ, class 1, लट्, parasmaipada, third person singular
हरति
√हृ
takes away — Mallinātha glosses नुदति, pushes off. The same root as the हर of 1.7, where the cloud was asked to carry a message; here the wind carries something away instead
i-stem feminine, द्वितीया एकवचन accusative singular
सुरतग्लानिम्
printed सुरतग्लानिमङ्गानुकूलः
ग्लानि
weariness — Mallinātha glosses खेदम्. It is what the wind carries off, and the object of हरति
a-stem masculine, प्रथमा एकवचन nominative singular
अङ्गानुकूलः
printed सुरतग्लानिमङ्गानुकूलः
अनुकूल
favourable, going with the grain — literally along the bank, which is the word a river gives a wind
a-stem masculine, प्रथमा एकवचन nominative singular
शिप्रावातः
वात
wind — the subject that everything from pāda 1 onward has been waiting for
शिप्रावातः, “the wind off the Śiprā”, is the subject of the whole verse, and Kālidāsa holds it back to the last line: everything from pāda 1 — the drawn-out cries, the lotus scent, the kindness to the body, the coaxing — has been waiting for the noun it belongs to. Mallinātha even asks why the river is named at all and answers शिप्राग्रहणं शैत्यद्योतनार्थम्, “the Śiprā is mentioned to let the coolness be felt”: a wind off the water is a cool wind, and that coolness is the point at daybreak.
a-stem masculine, प्रथमा एकवचन nominative singular
प्रियतमः
printed प्रियतम
प्रियतम, the superlative of प्रिय
the dearest of them — Mallinātha glosses वल्लभः. The printed प्रियतम is the visarga lost before the इ of इव
अव्यय
इव
इव
like — and everything said of the wind has been said so that it can be said of the man too. Mallinātha marks the second sense at each word as he passes it: अन्यत्र, in the other reading
a-stem masculine, प्रथमा एकवचन nominative singular
प्रार्थनाचाटुकारः
कार, from √कृ with अण्
maker — Mallinātha names the affix, अण् in the sense of the object, which is what turns "makes coaxing talk" into a word for the man who does it
प्रार्थनाचाटुकारः, “coaxing for what it wants”, names what the wind is asking for. चाटु is “sweet, wheedling talk”, कार (from √कृ with the affix अण् in the sense of the object) is “the maker of it”, and प्रार्थना is the asking — which Mallinātha reads as an asking for love, प्रार्थना सुरतस्य याञ्चा. So the wind is like a man who uses sweet words to be taken back to bed. Mallinātha reports and rejects a rival reading here, and it is the crux of the verse: another commentator took the lover to be one placating a खण्डिता, a woman angry that he spent the night elsewhere. Mallinātha answers that such a woman has had no night with him, so she has no सुरतग्लानि, no love-weariness, for the wind to take away; sweet talk meant to calm a present anger cannot undo a tiredness that never happened. The fancy — a wind that does what a returning lover does — is what fits.
यत्र · प्रत्यूषेषु · सारसानाम् · पटु · मदकलम् · कूजितम् · दीर्घीकुर्वन् · स्फुटितकमलामोदमैत्रीकषायः · अङ्गानुकूलः · प्रार्थनाचाटुकारः · शिप्रावातः · प्रियतमः · इव · स्त्रीणाम् · सुरतग्लानिम् · हरति
uncheckedMallinātha, Sañjīvinī, whose commentary is written as anvaya“yatra viśālāyāṃ pratyūṣeṣvaharmukheṣu … kūjitaṃ rutaṃ dīrghīkurvan … priyatamo vallabha iva strīṇāṃ surataglāniṃ … harati”
the dependency structure
हरति · क्रिया — takes away, नुदति; the main verb, and Mallinātha reads the whole verse toward it: the wind does what a returning lover does
शिप्रावातः · कर्ता — the wind off the Śiprā, the subject the whole verse has been waiting for; Mallinātha names the river to let the coolness be felt, शिप्राग्रहणं शैत्यद्योतनार्थम्
दीर्घीकुर्वन् · drawing out — a present participle agreeing with the wind, विस्तारयन्; the cry carries as far as the wind blows
कूजितम् · कर्म — the cry, रुतम्, what the wind draws out
सारसानाम् · षष्ठी — of the sāras cranes, or else geese; Mallinātha will not settle the bird
पटु · agreeing with कूजितम् — clear and carrying, प्रस्फुटम्
मदकलम् · agreeing with कूजितम् — soft and slurred with desire, मदेनाव्यक्तमधुरम्; it stands beside पटु and says the opposite
स्फुटितकमलामोदमैत्रीकषायः · agreeing with the wind — scented from the friendship it strikes up with the opened lotuses, and in the other reading smelling of bodies pressed together
अङ्गानुकूलः · agreeing with the wind — easy on the body, गात्रसुखस्पर्शः, and in the other reading the one who kneads the limbs
प्रार्थनाचाटुकारः · agreeing with the wind — coaxing for what it wants; the asking is an asking for love, प्रार्थना सुरतस्य याञ्चा
सुरतग्लानिम् · कर्म — the night's weariness, सम्भोगखेदम्, what the wind takes away
स्त्रीणाम् · षष्ठी — of the women there
प्रियतमः · उपमान — the way their dearest man does; the comparison the whole verse is built for, वल्लभः
इव · like — the mark of the fancy, उत्प्रेक्षा
यत्र · where — in Viśālā, यत्र विशालायाम्; the word the coming verses all hang from
प्रत्यूषेषु · अधिकरण — at every daybreak, अहर्मुखेषु; a plural because it happens each morning, not once
uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam and the Bālānandinī
Where at daybreak the wind off the Śiprā draws out the cranes' cry — carrying and slurred with desire at once — and comes scented from the friendship it has struck up with the opened lotuses, and is kind to the body, and coaxes for what it wants: it takes the night's weariness from the women there, the way their dearest man does.
uncheckedthe reader's reading, following Mallinātha's gloss
Where at daybreak the wind off the Śiprā draws out the cranes' cry — carrying and slurred with desire at once — and comes scented from the friendship it has struck up with the opened lotuses, and is kind to the body, and coaxes for what it wants: it takes the night's weariness from the women there, the way their dearest man does.
उत्प्रेक्षा — The figure of fancy: one thing is imagined as being another, and the imagining is marked as an imagining rather than asserted.
Mallinātha names it while turning down somebody else's reading, and the argument is worth having in full. Another commentator took प्रार्थनाचाटुकारः to mean a lover coaxing a woman he has slighted — the खण्डिता of the handbooks, whom he quotes the Daśarūpaka to define. Mallinātha answers that such a woman has had no night with him, so there is no weariness of love-making to take away, and that talk meant to calm a present anger cannot undo a tiredness that has not happened yet. So the fancy, and not the type-heroine, is what fits: सुरतग्लानिं हरति has to be about a wind doing what a lover does. The mark in the verse is इव.
uncheckedMallinātha, Sañjīvinī““prārthanācāṭukāraḥ” ityatra “khaṇḍitanāyikānunītā” iti vyākhyāne surataglāniharaṇaṃ na sambhavati | tasyāḥ pūrvaṃ suratābhāvāt … ityutprekṣaivocitā vivekinām”