• अव्यय

  अपि

  printed अप्यन्यस्मिञ्जलधर

  अपि

  even — Mallinātha fastens it to the time and not to the place: संध्यातिरिक्तेऽपि काले, at an hour other than dusk as well. The concession is the point of the stanza — arrive early, and wait

  grammar of अपि

• ḍatarādi masculine, सप्तमी एकवचन locative singular

  अन्यस्मिन्

  printed अप्यन्यस्मिञ्जलधर

  अन्य

  at another — Mallinātha says other than what: संध्यातिरिक्ते, other than dusk. It agrees with काले across the pāda. अन्य is one of the सर्वादि words of Pāṇini 1.1.27 सर्वादीनि सर्वनामानि, so the locative singular is अन्यस्मिन् where a noun would give अन्ये

  grammar of अन्यस्मिन्

• a-stem masculine, सम्बोधन एकवचन vocative singular

  जलधर

  printed अप्यन्यस्मिञ्जलधर

  जलधर

  cloud — literally the water-holder, and the vocative that opens the stanza. Mallinātha repeats it with हे in front, which is how a commentator marks a vocative that the sandhi has hidden

  grammar of जलधर

• a-stem masculine, द्वितीया एकवचन accusative singular

  महाकालम्

  printed महाकालमासाद्य

  काल

  Mahākāla — Mallinātha reads it as the place and not the god: पूर्वोक्तं चण्डीश्वरस्थानम्, the seat of Caṇḍī's lord named in the stanza before. The same word काल stands twice in this verse, once inside the god's name and once as the plain hour of the day

  grammar of महाकालम्

• √सद् + णिच् + ल्यप्

  आसाद्य

  printed महाकालमासाद्य

  आसाद्य, from आ + √सद् with णिच्

  having reached — Mallinātha glosses प्राप्य. √सद् is to sit or sink, and it takes the causative to mean arriving at a thing: not sitting down but bringing oneself to. The form is ल्यप् and not क्त्वा because of the prefix

  grammar of आसाद्य

• a-stem masculine, सप्तमी एकवचन locative singular

  काले

  काल

  at an hour — the locative of time, with अन्यस्मिन् agreeing. Mallinātha's gloss makes it the hour before the one that matters

  grammar of काले

• √स्था + तव्यत्, प्रथमा एकवचन nominative singular

  स्थातव्यम्

  printed स्थातव्यं

  स्थातव्य, from √स्था

  there is to be a waiting — a gerundive on an intransitive root, so it has nothing to agree with and stands in the neuter with no subject at all. English has to put a subject back in; the Sanskrit does not have one. Mallinātha restates it as त्वया स्थातव्यम्, it is to be waited by you

  grammar of स्थातव्यम्

  स्थातव्यम्, “there is a waiting to be done,” is a gerundive (kṛtya), the verbal adjective that lays a duty on someone. But √स्था, “to stand, to stay,” is intransitive, and a gerundive of an intransitive root has no object to agree with, so it freezes in the neuter singular and the whole clause runs subjectless: not “you are to be waited” but simply “there is to be waiting.” The one who must wait is left to a case — ते, the genitive, which Mallinātha turns into the instrumental त्वया and licenses by rule. So the line is impersonal on its face and personal underneath: waiting is called for, and it is yours.

  • Mallinātha, Sañjīvinī — 1.36: sthātavyaṃ te tvayā sthātavyamityarthaḥ

• pronoun, षष्ठी एकवचन genitive singular

  ते

  युष्मद्

  yours — the genitive standing for the agent of a gerundive, which Mallinātha both rewrites as an instrumental, त्वया, and licenses by rule: कृत्यानां कर्तरि वा, the genitive is an option for the agent with a kṛtya. At 1.29 the same construction went the other way, त्वयैवोपपाद्यः, and there the instrumental was doing this work. The वा of the rule is why both stand

  grammar of ते

• a-stem masculine, द्वितीया एकवचन accusative singular

  नयनविषयम्

  printed नयनविषयं

  विषय

  the range — Mallinātha glosses पथम्, a road, which is the ordinary metaphor: what the eye can reach is a path it travels. The accusative is the object of अत्येति, the thing the sun goes past

  grammar of नयनविषयम्

• अव्यय

  यावत्

  printed यावदत्येति

  यावत्

  until — Mallinātha reads it as marking a limit, यावदित्येतदवधारणार्थे, and quotes Amara, who gives यावत् and तावत् four uses: completeness, a boundary, a measure, and emphasis. Then he says what boundary this is: अस्तमयकालपर्यन्तम्, up to the hour of setting

  grammar of यावत्

• √इ, class 2, लट्, parasmaipada, third person singular

  अत्येति

  printed यावदत्येति

  √इ

  goes past — Mallinātha glosses अतिक्रामति. √इ is the plainest verb of going there is, and अति puts it beyond something: the sun crosses the edge of what can be seen. The present tense inside a यावत् clause is how Sanskrit says 'until' without a future

  grammar of अत्येति

• u-stem masculine, प्रथमा एकवचन nominative singular

  भानुः

  भानु

  the sun — Mallinātha glosses सूर्यः. भानु is the shining one, so the word names the sun by its light, which is what the whole waiting is measured by

  grammar of भानुः

• √कृ + शतृ, प्रथमा एकवचन nominative singular

  कुर्वन्

  कुर्वत्, from √कृ

  doing — Mallinātha glosses सम्पादयन्, bringing about, which is stronger than making: the cloud does not make a drum, it supplies one. The participle is what ties the reward in the last line to the service in this one

  grammar of कुर्वन्

• ā-stem feminine, द्वितीया एकवचन accusative singular

  संध्याबलिपटहताम्

  printed संध्याबलिपटहतां

  पटहता

  the office of drum — the affix ता makes an abstract of anything: पटह is the drum and पटहता the being of one. Mallinātha's own summing-up uses the abstract too — महाकालनाथबलिपटहत्वेन विनियोगात्, because you are put to use as the drum of Lord Mahākāla's offering. It is an abstract noun in -tā

  grammar of संध्याबलिपटहताम्

  संध्याबलिपटहताम्, “the office of being the drum at the evening offering,” turns on the little affix ता. पटह is the drum; पटहता is “drum-ness,” the being of a drum, an abstract the affix ता can make of anything. So the cloud is not made a drum but made into the drum-hood — the role, the office. Mallinātha unpacks the rest with the locative showing, शूलिनः शिवस्य संध्यायां बलौ पटहताम्, “drum-hood at Śiva's offering at dusk,” and श्लाघनीयाम् beside it, प्रशस्याम्, “worth praising”: it is an honour to be the temple's evening drum. कुर्वन्, “supplying” it, he glosses सम्पादयन्, stronger than “making.”

  • Mallinātha, Sañjīvinī — 1.36: śūlinaḥ śivasya sandhyāyāṃ balau paṭahatāṃ kurvansampādayan | ślāghanīyāṃ praśasyām

• in-stem masculine, षष्ठी एकवचन genitive singular

  शूलिनः

  शूलिन्

  of the one with the spear — Mallinātha glosses शिवस्य. An in-stem is a having-word: शूलिन् is he who carries the शूल, the trident, so the god is named by what he holds, as the cloud was named by what it holds two lines up

  grammar of शूलिनः

• √श्लाघ् + अनीयर्, द्वितीया एकवचन accusative singular

  श्लाघनीयाम्

  printed श्लाघनीयां

  श्लाघनीय, from √श्लाघ्

  to be praised — Mallinātha glosses प्रशस्याम्, another kṛtya of the same shape. The gerundive agrees with पटहताम् across the pāda: it is the office that is praiseworthy, not the cloud

  grammar of श्लाघनीयाम्

• a-stem neuter, षष्ठी बहुवचन genitive plural

  आमन्द्राणाम्

  printed आमन्द्राणां

  आमन्द्र

  a little deep — Mallinātha glosses ईषद्गम्भीराणाम् and so reads the आ- as 'slightly': the thunder is to be low but not loud, which is what a temple drum wants. मन्द्र on its own is the deep note of a voice. It is an adjective, neuter here with the गर्जितानाम् it describes

  grammar of आमन्द्राणाम्

• a-stem neuter, द्वितीया एकवचन accusative singular

  फलम्

  printed फलमविकलं

  फल

  the fruit — what a thing done gets back, which is the word's whole use outside a tree. Mallinātha's closing sentence names it: गर्जितसाफल्यं स्यात्, your thundering would have its fruit

  grammar of फलम्

• a-stem neuter, द्वितीया एकवचन accusative singular

  अविकलम्

  printed फलमविकलं

  अविकल

  with nothing wanting — Mallinātha glosses अखण्डम्, unbroken. विकल is short of a part, and the नञ् in front takes the shortfall away: the cloud is paid in full

  grammar of अविकलम्

• √लभ्, class 1, लृट्, atmanepada, second person singular

  लप्स्यसे

  √लभ्

  you will get — Mallinātha glosses प्राप्स्यसि and then names the form: लभेः कर्तरि लृट्, the future of √लभ् with the agent as subject. It is the stanza's only main verb, and everything before it is the condition of it

  grammar of लप्स्यसे

• √गर्ज् + क्त, षष्ठी बहुवचन genitive plural

  गर्जितानाम्

  गर्जित, from √गर्ज्

  of your thunderings — a past participle standing as a noun, which is the ordinary way Sanskrit makes a noun of an action: गर्जित is not 'thundered' but 'a peal of thunder'. Mallinātha's closing line uses the abstract instead, गर्जितसाफल्यम्

  grammar of गर्जितानाम्

  गर्जितानाम्, “of your thunderings,” is a past participle that has become a noun. गर्जित on its own means “thundered”; put in the genitive plural and made the thing the fruit belongs to, it means “rolls of thunder,” the actions themselves — the ordinary way Sanskrit turns a verb into a noun of its action. आमन्द्राणाम्, agreeing, Mallinātha glosses ईषद्गम्भीराणाम्, “a little deep”: the आ- is read as “slightly,” so the thunder is to be low, not loud — the soft roll that suits a temple drum, not a storm. And for that measured thunder, अविकलं फलम्, “fruit with nothing wanting,” अखण्डम्: the reward comes whole.

  • Mallinātha, Sañjīvinī — 1.36: āmandrāṇāmīṣadgambhīrāṇām | avikalamakhaṇḍam

No figure is named for this verse by the commentary this reading follows, so none is shown.