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मेघदूतम् · कालिदास · 1.38

महाकाल · Śiva's dance, and the cloud for his hide

पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीनः

प
श्चा
दु
च्चै
र्भु
ज
त
रु
व
नं
म
ण्ड
ले
ना
भि
ली
नः

सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः

सां
ध्यं
ते
जः
प्र
ति
न
व
ज
पा
पु
ष्प
र
क्तं
द
धा
नः

नृत्यारम्भे हर पशुपतेरार्द्रनागाजिनेच्छां

नृ
त्या
र
म्भे
ह
र
प
शु
प
ते
रा
र्द्र
ना
गा
जि
ने
च्छां

शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या

शा
न्तो
द्वे
ग
स्ति
मि
त
न
य
नं
दृ
ष्ट
भ
क्ति
र्भ
वा
न्या

alternate reading नृत्ता — for a word within pāda c, at syllables 1, 2, 3, 4, 10, 11, 13, 14, 16. Shown, not analysed.

pāda a

  • पguruthe conjunct श्च that follows it
  • श्चाguruits long vowel आ
  • दुguruthe conjunct च्च that follows it
  • च्चैguruits long vowel ऐ
  • र्भुlaghuits short vowel, with a single consonant after it
  • जlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • रुlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • नंguruthe anusvāra it carries
  • मguruthe conjunct ण्ड that follows it
  • ण्डlaghuits short vowel, with a single consonant after it
  • लेguruits long vowel ए
  • नाguruits long vowel आ
  • भिlaghuits short vowel, with a single consonant after it
  • लीguruits long vowel ई
  • नःguruthe visarga it carries
  • yati after 4 — it falls inside उच्चैः
  • yati after 10 — a word ends here — पश्चादुच्चैर्भुजतरुवनं

pāda b

  • सांguruthe anusvāra it carries
  • ध्यंguruthe anusvāra it carries
  • तेguruits long vowel ए
  • जःguruthe visarga it carries
  • प्रlaghuits short vowel, with a single consonant after it
  • तिlaghuits short vowel, with a single consonant after it
  • नlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • जlaghuits short vowel, with a single consonant after it
  • पाguruits long vowel आ
  • पुguruthe conjunct ष्प that follows it
  • ष्पlaghuits short vowel, with a single consonant after it
  • रguruthe conjunct क्त that follows it
  • क्तंguruthe anusvāra it carries
  • दlaghuits short vowel, with a single consonant after it
  • धाguruits long vowel आ
  • नःguruthe visarga it carries
  • yati after 4 — a word ends here — तेजः
  • yati after 10 — it falls inside the compound प्रतिनवजपापुष्परक्तम्

pāda c

  • नृguruthe conjunct त्य that follows it
  • त्याguruits long vowel आ
  • रguruthe conjunct म्भ that follows it
  • म्भेguruits long vowel ए
  • हlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • शुlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • तेguruits long vowel ए
  • राguruits long vowel आ
  • र्द्रlaghuits short vowel, with a single consonant after it
  • नाguruits long vowel आ
  • गाguruits long vowel आ
  • जिlaghuits short vowel, with a single consonant after it
  • नेguruits long vowel ए
  • च्छांguruthe anusvāra it carries
  • yati after 4 — a word ends here — नृत्यारम्भे
  • yati after 10 — it falls inside the compound पशुपतेः

pāda d

  • शाguruits long vowel आ
  • न्तोguruits long vowel ओ
  • द्वेguruits long vowel ए
  • गguruthe conjunct स्त that follows it
  • स्तिlaghuits short vowel, with a single consonant after it
  • मिlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • नlaghuits short vowel, with a single consonant after it
  • यlaghuits short vowel, with a single consonant after it
  • नंguruthe anusvāra it carries
  • दृguruthe conjunct ष्ट that follows it
  • ष्टlaghuits short vowel, with a single consonant after it
  • भguruthe conjunct क्त that follows it
  • क्तिguruthe conjunct र्भ that follows it
  • र्भlaghuits short vowel, with a single consonant after it
  • वाguruits long vowel आ
  • न्याguruits long vowel आ
  • yati after 4 — a compound member ends here, inside शान्तोद्वेगस्तिमितनयनम्
  • yati after 10 — a word ends here — शान्तोद्वेगस्तिमितनयनं

  • पश्चात् + उच्चैः → पश्चादुच्चैर्भुजतरुवनं

    त् + उ

  • उच्चैः + भुजतरुवनम् → पश्चादुच्चैर्भुजतरुवनं

    ः + भ्

    no rule named — the builder's table does not hold this change

  • मण्डलेन + अभिलीनः → मण्डलेनाभिलीनः

    अ + अ → आ

  • सांध्यम् + तेजः → सांध्यं

    म् + त्

  • प्रतिनवजपापुष्परक्तम् + दधानः → प्रतिनवजपापुष्परक्तं

    म् + द्

  • पशुपतेः + आर्द्रनागाजिनेच्छाम् → पशुपतेरार्द्रनागाजिनेच्छां

    ः + आ

    no rule named — the builder's table does not hold this change

  • शान्तोद्वेगस्तिमितनयनम् + दृष्टभक्तिः → शान्तोद्वेगस्तिमितनयनं

    म् + द्

  • दृष्टभक्तिः + भवान्या → दृष्टभक्तिर्भवान्या

    ः + भ्

    no rule named — the builder's table does not hold this change

  • भुज + तरु → भुजतरुवनम्

    अ + त्

    no rule named — the builder's table does not hold this change

  • तरु + वन → भुजतरुवनम्

    उ + व्

    no rule named — the builder's table does not hold this change

  • प्रतिनव + जपा → प्रतिनवजपापुष्परक्तम्

    अ + ज्

    no rule named — the builder's table does not hold this change

  • जपा + पुष्प → प्रतिनवजपापुष्परक्तम्

    आ + प्

    no rule named — the builder's table does not hold this change

  • पुष्प + रक्त → प्रतिनवजपापुष्परक्तम्

    अ + र्

    no rule named — the builder's table does not hold this change

  • नृत्य + आरम्भ → नृत्यारम्भे

    अ + आ → आ · falls inside the syllable त्या

  • पशु + पति → पशुपतेः

    उ + प्

    no rule named — the builder's table does not hold this change

  • आर्द्र + नाग → आर्द्रनागाजिनेच्छाम्

    अ + न्

    no rule named — the builder's table does not hold this change

  • नाग + अजिन → आर्द्रनागाजिनेच्छाम्

    अ + अ → आ · falls inside the syllable गा

  • अजिन + इच्छा → आर्द्रनागाजिनेच्छाम्

    अ + इ → ए · falls inside the syllable ने

  • शान्त + उद्वेग → शान्तोद्वेगस्तिमितनयनम्

    अ + उ → ओ · falls inside the syllable न्तो

  • उद्वेग + स्तिमित → शान्तोद्वेगस्तिमितनयनम्

    अ + स्

    no rule named — the builder's table does not hold this change

  • स्तिमित + नयन → शान्तोद्वेगस्तिमितनयनम्

    अ + न्

    no rule named — the builder's table does not hold this change

  • दृष्ट + भक्ति → दृष्टभक्तिः

    अ + भ्

    no rule named — the builder's table does not hold this change

The stanza turns on म् before a consonant and visarga before a voiced one. सांध्यं तेजः, प्रतिनवजपापुष्परक्तं दधानः and शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिः keep the म् as अनुस्वार and give it the following class's nasal (Pāṇini 8.3.23, 8.4.59). पशुपतेरार्द्र- and दृष्टभक्तिर्भवान्या turn a visarga to र् before a vowel or a voiced consonant: पशुपतेः + आर्द्र-, दृष्टभक्तिः + भवान्या. पश्चादुच्चैर्भुजतरुवनं shows two at once — a word-final त् voiced to द् before the vowel of उच्चैः (8.2.39), and the visarga of उच्चैः gone to र् before the भ् of भुज-. मण्डलेनाभिलीनः is savarṇa-dīrgha, two अ's fusing to a single आ (6.1.101): मण्डलेन + अभिलीनः.

  • Chinnaya Sūri, Bālavyākaraṇam — సంధిపరిచ్ఛేదము; vendor/balavyakaranam-sandhi.txt

  • भुजतरुवनम् द्वितीया · accusative — कर्म, the object

  • मण्डलेन तृतीया · instrumental — करण, the instrument or cause

  • अभिलीनः प्रथमा · nominative — कर्ता, the agent

  • सांध्यम् द्वितीया · accusative — कर्म, the object

  • तेजः द्वितीया · accusative — कर्म, the object

    with प्रतिनवजपापुष्परक्तम्

  • दधानः प्रथमा · nominative — कर्ता, the agent

  • नृत्यारम्भे सप्तमी · locative — अधिकरण, the location

  • पशुपतेः षष्ठी · genitive — सम्बन्ध, a relation to another word

  • आर्द्रनागाजिनेच्छाम् द्वितीया · accusative — कर्म, the object

  • भवान्या तृतीया · instrumental — करण, the instrument or cause

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 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 48 · शेषे

not in the abridgement

भुजतरुवनम्

भुज · तरु · वन

  1. भुजाः एव तरवः

    कर्मधारय — the arms, and they are trees

  2. भुजतरूणां वनम्

    तत्पुरुष (genitive) — a wood of those trees

तत्पुरुष. the forest of his arms — Mallinātha's vigraha is exactly this, भुजा एव तरवस्तेषां वनम्, and it needs no more: the god has so many arms that a word for one or two will not do, and the count is given by calling them a wood. उच्चैः stands in front of it, so the trees are tall ones

uncheckedMallinātha, Sañjīvinī“uccairunnataṃ bhujā eva taravasteṣāṃ vanam”

प्रतिनवजपापुष्परक्तम्

प्रतिनव · जपा · पुष्प · रक्त

  1. जपायाः पुष्पम्

    तत्पुरुष (genitive) — the hibiscus flower

  2. प्रतिनवं जपापुष्पम्

    कर्मधारय — and it has just opened

  3. प्रतिनवजपापुष्पेण इव रक्तम्

    तत्पुरुष (instrumental) — red the way that is red

तत्पुरुष — it agrees with तेजः. red as a hibiscus just opened — Mallinātha glosses it word for word with synonyms, प्रत्यग्रजपाकुसुमारुणम्, and so keeps the structure while changing every member. The comparison is inside the compound with no इव printed, which is the ordinary way a colour is given in this poem

uncheckedMallinātha, Sañjīvinī, who glosses each member with a synonym; the vigraha restored“pratinavajapāpuṣparaktaṃ pratyagrajapākusumāruṇam”

नृत्यारम्भे

नृत्य · आरम्भ

  1. नृत्यस्य आरम्भः

    तत्पुरुष (genitive) — the beginning of the dance

तत्पुरुष. as the dance begins — Mallinātha glosses ताण्डवप्रारम्भे, naming the dance: the tāṇḍava, Śiva's own. The locative sets the moment, and the whole stanza is one instant long. His edition and this text read नृत्य; DCS reads नृत्त, which `text.md` carries as a variant

uncheckedMallinātha, Sañjīvinī“nṛtyārambhe tāṇḍavaprārambhe”

पशुपतेः

पशु · पति

  1. पशूनां पतिः

    तत्पुरुष (genitive) — the lord of the beasts

तत्पुरुष. the lord of creatures — Mallinātha substitutes शिवस्य and does not unpack it, so the vigraha is restored. पशु is the beast and, in this name, every bound creature there is

uncheckedMallinātha, Sañjīvinī, who replaces the name rather than unpacking it; the vigraha restored“paśupateḥ śivasya”

आर्द्रनागाजिनेच्छाम्

आर्द्र · नाग · अजिन · इच्छा

  1. नागस्य अजिनम्

    तत्पुरुष (genitive) — the elephant's hide

  2. आर्द्रं नागाजिनम्

    कर्मधारय — and it is still wet

  3. आर्द्रनागाजिने इच्छा

    तत्पुरुष (locative) — the wanting of it

तत्पुरुष. his wanting the wet elephant-hide — Mallinātha says what the wetness is: शोणितार्द्रम्, wet with blood, and fixes अजिन with Amara, who gives three words for a skin. Then he tells the story the compound stands on: after Śiva killed the elephant demon he danced holding the beast's hide in his ring of arms, and the poem's request is that the cloud take the wish away by standing there instead — तत्रेच्छां हर निवर्तय, त्वमेव तत्स्थाने भव

uncheckedMallinātha, Sañjīvinī, citing Amara“paśupaterārdraṃ śoṇitārdraṃ yannāgājinaṃ gajacarma || “ajinaṃ carma kṛttiḥ strī” ityamaraḥ || tatrecchāṃ hara nivartaya | tvameva tatsthāne bhavetyarthaḥ”

शान्तोद्वेगस्तिमितनयनम्

शान्त · उद्वेग · स्तिमित · नयन

  1. शान्तः उद्वेगः ययोः ते

    बहुव्रीहि — the eyes whose alarm has settled

  2. स्तिमिते नयने यस्मिन् कर्मणि तत्

    बहुव्रीहि — the act at which those eyes go still

बहुव्रीहि — it refers to कर्मणि. so that her eyes, their fright over, hold still — this is the one compound of the stanza that describes no thing at all. Mallinātha's vigraha ends यस्मिन् कर्मणि तत्, 'the action in which', so the bahuvrīhi qualifies the act of taking the wish away and stands in the neuter accusative as an adverb of it. He also gives the chain of cause inside it: the alarm is fear at the sight of the hide, and the stillness follows from the alarm's ending — अत एव स्तिमिते, 'and just for that reason motionless'. उद्वेग he fixes with the Śabdārṇava, which gives it haste, distress, fear and a slow gait

uncheckedMallinātha, Sañjīvinī, who supplies the word it qualifies, citing the Śabdārṇava“śānta udvego nāgājinadarśanabhayaṃ yayoste ata eva stimite niścale nayane yasmin karmaṇi tattathoktam || “udvegastvarite kleśe bhaye mantharagāmini” iti śabdārṇave”

दृष्टभक्तिः

दृष्ट · भक्ति

  1. दृष्टा भक्तिः यस्य सः

    बहुव्रीहि — the one whose devotion has been seen

बहुव्रीहि — it refers to त्वम्. his devotion seen — Mallinātha gives the vigraha in a line and then spends more room on this compound than on the rest of the stanza together, because the form is hard to justify. भक्ति is feminine, so the word in front of it should be दृष्टा; the rule स्त्रियाः पुंवद्- would put it back into the masculine, but that rule excepts the प्रियादि group, and भक्ति is in that group. So दृष्टभक्तिः looks wrong. His answer, which he says has been given already in the commentary on the gaṇa list, is that the first word is not feminine at all but neuter: दृढं भक्तिरस्य, 'his devotion is firm', where दृढ is used adverbially and no gender is meant by it. He then gives Bhojarāja's different account, turning on whether भक्ति names the thing served or the serving, and refers the reader to his own Raghuvaṃśa commentary at दृढभक्तिरिति ज्येष्ठे for the whole argument. He closes by allowing both: the first member stands as a feminine or as a neuter according to which view is taken, and either way the form is good

uncheckedMallinātha, Sañjīvinī, arguing against an objection to the poet's form and citing Bhojarāja and his own Raghuvaṃśa commentary; the word it points at supplied by the analysis, as his own यस्य सः supplies it“dṛṣṭā bhaktiryasya sa dṛṣṭabhaktiḥ san | … dṛṣṭabhaktiriti kathaṃ rūpasiddhiḥ | dṛṣṭaśabdasya “striyāḥ puṃvat-” ityādinā puṃvadbhāvasya durghaṭatvādapūraṇīpriyādiṣviti niṣedhāt | bhaktiśabdasya priyādiṣu pāṭhāditi | tadetaccodyam | … tasmāddṛḍhabhaktirityatrāpi matabhedena pūrvapadasya strītvena napuṃsakatvena ca rūpasiddhirastīti sthitam”

  • अव्यय

    पश्चात्

    printed पश्चादुच्चैर्भुजतरुवनं

    पश्चात्

    afterwards — and Mallinātha says after what: सन्ध्याबल्यनन्तरम्, once the evening offering is over. The word carries the whole join to the two stanzas before it, where the offering was being waited for and then served

  • अव्यय

    उच्चैः

    printed पश्चादुच्चैर्भुजतरुवनं

    उच्चैस्

    tall — Mallinātha glosses उन्नतम्, raised up. उच्चैस् is an indeclinable that does duty as an adjective here, describing the wood of arms it stands before

  • a-stem neuter, द्वितीया एकवचन accusative singular

    भुजतरुवनम्

    printed पश्चादुच्चैर्भुजतरुवनं

    वन

    wood — the object of अभिलीनः, which is what makes that participle's क्त active: he has spread himself over the wood, and the wood is in the accusative because he did the spreading

  • a-stem neuter, तृतीया एकवचन instrumental singular

    मण्डलेन

    printed मण्डलेनाभिलीनः

    मण्डल

    in a ring — Mallinātha glosses मण्डलाकारेण, in the shape of a circle, so the instrumental is one of manner: the cloud is not to hang over the arms but to close round them

  • √ली + क्त, प्रथमा एकवचन nominative singular

    अभिलीनः

    printed मण्डलेनाभिलीनः

    अभिलीन, from अभि + √ली

    closed round it — Mallinātha glosses अभिव्याप्तः, spread over, and then names the form: कर्तरि क्तः, the क्त in the agent's sense. That is the second stanza running in which he stops to say this, and the same rule is behind क्वणित at 1.37: an intransitive root's past participle says what the thing did, not what was done to it

    अभिलीनः, “closed round it,” is a क्त participle read in the active, and the grammar is the picture. क्त usually gives a passive — कृतम्, “done” — but on some verbs it takes the agent's sense, and Mallinātha names it here, कर्तरि क्तः. So अभिलीन is not “spread over” as a thing done to the cloud but “having spread himself over,” the cloud doing it: अभिव्याप्तः. What he has spread over is भुजतरुवनम्, “the wood of arms,” भुजा एव तरवस्तेषां वनम् — Śiva has so many arms in the dance that they are a forest, and the cloud, मण्डलेन, “in a ring,” closes round the tall wood of them like a bank of cloud round a grove.

    • Mallinātha, Sañjīvinī — 1.38: abhilīno'bhivyāptaḥ | kartari ktaḥ | bhujā eva taravasteṣāṃ vanam

  • a-stem neuter, द्वितीया एकवचन accusative singular

    सांध्यम्

    printed सांध्यं

    सांध्य

    of the dusk — Mallinātha unpacks the taddhita rather than glossing it: सन्ध्यायां भवं सांध्यम्, what comes to be at dusk. The first vowel lengthens to वृद्धि and the word turns from a time into an adjective of anything belonging to it

  • as-stem neuter, द्वितीया एकवचन accusative singular

    तेजः

    तेजस्

    the light — what the cloud is to put on, so that its own darkness takes the red of the sky. तेजस् is the sharpness of light as much as its brightness, and it does for fire, for the glare of a weapon, and for a man's authority

    तेजः, “the light,” is what the cloud is told to put on, and दधानः, “wearing,” is the verb for putting-on-oneself: the middle participle of √धा, built on the reduplicated present दध-. The root means simply “to put,” and in the middle it turns inward — to put on oneself, to wear. What the cloud wears is सांध्यं तेजः, “dusk-light,” which Mallinātha does not translate but derives, सन्ध्यायां भवं सांध्यम्, “what comes to be at dusk,” with the first vowel lengthened by the taddhita; and it is प्रतिनवजपापुष्परक्तम्, अरुणम्, “red as a hibiscus just opened,” so the cloud's own black takes the red of the evening sky and stands in for the god's blood-wet hide.

    • Mallinātha, Sañjīvinī — 1.38: sāndhyaṃ tejaḥ sandhyāyāṃ bhavaṃ sāndhyam | pratinavajapāpuṣparaktaṃ pratyagrajapākusumāruṇam

  • a-stem neuter, द्वितीया एकवचन accusative singular

    प्रतिनवजपापुष्परक्तम्

    printed प्रतिनवजपापुष्परक्तं

    रक्त, from √रञ्ज् with क्त, gone lexical

    red — Mallinātha glosses अरुणम्. रक्त is a past participle that has stopped being one: it means dyed, and then simply red, and then in love, which is the sense the poem uses everywhere else

  • √धा + शानच्, प्रथमा एकवचन nominative singular

    दधानः

    दधान, from √धा

    wearing — the middle participle of √धा, built on the reduplicated present stem दध-. The root means to put, and in the middle to put on oneself, so the cloud is not carrying the dusk-light but dressed in it

  • a-stem masculine, सप्तमी एकवचन locative singular

    नृत्यारम्भे

    आरम्भ

    at the beginning — the locative of the moment, and the moment is the whole stanza: the dance has not started, the hide is being reached for, and the cloud has one instant to get there first

  • √हृ, class 1, लोट्, parasmaipada, second person singular

    हर

    √हृ

    take it away — Mallinātha glosses निवर्तय, turn it back, and then says how: त्वमेव तत्स्थाने भव, be there in its place yourself. The verse's one finite verb, and the one plain imperative in a stretch of optatives. It is the same root that stood at 1.33 as जह्रे, where the carrying-off was a theft; here it is a kindness

  • i-stem masculine, षष्ठी एकवचन genitive singular

    पशुपतेः

    printed पशुपतेरार्द्रनागाजिनेच्छां

    पति

    lord — Mallinātha glosses the whole name as शिवस्य. The form is worth a look: Pāṇini gives पति its ordinary i-stem endings only inside a compound, so the same word that would make पत्युः on its own makes पतेः here. पति declines regularly only at the end of a compound, which is why the genitive here is पतेः and not the पत्युः the word makes standing alone

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    आर्द्रनागाजिनेच्छाम्

    printed पशुपतेरार्द्रनागाजिनेच्छां

    इच्छा

    the wanting — the object of हर, and the thing to be taken away is not the hide but the wish for it. इच्छा is √इष् with the affix अ and the feminine ā, an action turned into a noun

  • a-stem neuter, द्वितीया एकवचन accusative singular

    शान्तोद्वेगस्तिमितनयनम्

    printed शान्तोद्वेगस्तिमितनयनं

    नयन

    eye — the last member of a compound that describes no thing but the doing: Mallinātha ends his vigraha यस्मिन् कर्मणि, 'in which action', so the accusative is adverbial and says how the taking-away is to be done — so that her eyes stop moving. The accusative of a bahuvrīhi stands as an adverb of the action

  • i-stem masculine, प्रथमा एकवचन nominative singular

    दृष्टभक्तिः

    printed दृष्टभक्तिर्भवान्या

    भक्ति

    devotion — Mallinātha defines it, पूज्येष्वनुरागः, affection for what is worth reverence, and names the affix: भावार्थे क्तिन्प्रत्ययः, क्तिन् in the sense of the action, which is what makes an abstract feminine of a root. That the word is in the प्रियादि group is the whole difficulty of the compound it ends. The word is feminine as a noun and masculine here, taking the gender of the cloud the compound describes

    दृष्टभक्तिः is the compound Mallinātha spends most of the stanza on, because its shape is a puzzle. भक्ति he defines पूज्येष्वनुरागः, “love toward what deserves reverence,” and names its affix, भावार्थे क्तिन्, the क्तिन् that makes an abstract noun of √भज्. The reading is “you whose devotion is seen” — दृष्ट, seen, standing first — and भवान्या, the instrumental, is who sees it: as the cloud takes on the office Śiva's own hide once served, Bhavānī sees where the cloud's devotion lies. Take the elephant-hide's place, the verse says, and let the god's wife read your reverence in the act.

    • Mallinātha, Sañjīvinī — 1.38: dṛṣṭā bhaktiryasya sa dṛṣṭabhaktiḥ | bhaktiḥ pūjyeṣvanurāgaḥ | bhāvārthe ktinpratyayaḥ

  • ī-stem feminine, तृतीया एकवचन instrumental singular

    भवान्या

    printed दृष्टभक्तिर्भवान्या

    भवानी

    by Bhavānī — Mallinātha glosses भवपत्न्या, Bhava's wife, and then gives the rule the name is built by: the gaṇa-sūtra इन्द्रवरुणभवशर्व… — Pāṇini 4.1.49 — which puts the augment आनुक् before the feminine ङीष् in a short list of words, so भव makes भवानी and इन्द्र makes इन्द्राणी. She is the agent of दृष्ट: the devotion is seen by her. It is भव with ङीष् and the augment आनुक्

पश्चात् · पशुपतेः · नृत्यारम्भे · प्रतिनवजपापुष्परक्तम् · सांध्यम् · तेजः · दधानः · उच्चैः · भुजतरुवनम् · मण्डलेन · अभिलीनः · भवान्या · दृष्टभक्तिः · शान्तोद्वेगस्तिमितनयनम् · आर्द्रनागाजिनेच्छाम् · हर

uncheckedMallinātha, Sañjīvinī, whose commentary is written as anvaya“paścātsandhyābalyanantaraṃ paśupateḥ śivasya nṛtyārambhe … pratinavajapāpuṣparaktaṃ … sāndhyaṃ tejo dadhānaḥ | uccairunnataṃ bhujā eva taravasteṣāṃ vanaṃ maṇḍalena … abhilīnaḥ … bhavānyā … dṛṣṭabhaktiḥ san | … tatrecchāṃ hara”

the dependency structure

हर · क्रिया — take it away, निवर्तय, turn it back; and Mallinātha says how, त्वमेव तत्स्थाने भव, be there in its place yourself

आर्द्रनागाजिनेच्छाम् · कर्म — the wanting of the elephant-hide still wet with blood, शोणितार्द्रम्; what is to be taken away is the wish, not the hide

दधानः · wearing — the middle participle of √धा on the reduplicated stem दध-, ‘putting on oneself’

तेजः · कर्म of दधानः — the light, so the cloud's own darkness takes the red of the sky

सांध्यम् · agreeing with तेजः — of the dusk, सन्ध्यायां भवं सांध्यम्, the taddhita ‘what comes to be at dusk’

प्रतिनवजपापुष्परक्तम् · agreeing with तेजः — red as a hibiscus just opened, प्रत्यग्रजपाकुसुमारुणम्

अभिलीनः · closed round it — अभिव्याप्तः, spread over; कर्तरि क्तः, the क्त in the agent's sense, so it is active

भुजतरुवनम् · कर्म / what he has spread over — the wood of his arms, भुजा एव तरवस्तेषां वनम्

उच्चैः · agreeing / adverbial — tall, उन्नतम्; an indeclinable doing an adjective's work

मण्डलेन · करण of manner — in a ring, मण्डलाकारेण; the cloud closes round in the shape of a circle

नृत्यारम्भे · अधिकरण — as the dance begins, ताण्डवप्रारम्भे; the locative that sets the whole moment

पशुपतेः · षष्ठी — of Paśupati, शिवस्य, the lord of creatures

पश्चात् · afterwards — सन्ध्याबल्यनन्तरम्, once the evening offering is over

दृष्टभक्तिः · बहुव्रीहि agreeing with the cloud — your devotion seen; भक्ति is पूज्येष्वनुरागः, affection for what is worth reverence, with भावार्थे क्तिन्

भवान्या · करण / कर्तरि तृतीया — by Bhavānī, भवपत्न्या; the one who does the seeing of the devotion

शान्तोद्वेगस्तिमितनयनम् · क्रियाविशेषण — an adverbial accusative on हर, ‘in such a way that her eyes, their fright over, hold still’; यस्मिन् कर्मणि

uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam and the Bālānandinī

Then, when Paśupati begins his dance, wear the dusk-light, red as a hibiscus just opened, and close in a ring round the tall wood of his arms — and take away his wish for the elephant-hide still wet with blood, in such a way that Bhavānī's eyes, their fright over, hold still, and she sees where your devotion lies.

uncheckedthe reader's reading, following Mallinātha's gloss

Then, when Paśupati begins his dance, wear the dusk-light, red as a hibiscus just opened, and close in a ring round the tall wood of his arms — and take away his wish for the elephant-hide still wet with blood, in such a way that Bhavānī's eyes, their fright over, hold still, and she sees where your devotion lies.

  • Mallinātha, Sañjīvinī — 1.38, whole-verse gloss

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