• अव्यय

  तत्र

  तत्र

  there — glossed देवगिरौ, on Devagiri. The same indeclinable that stood for Ujjayinī at 1.39, doing the same work: the place was named in the stanza before and the one word carries it over

  grammar of तत्र

• a-stem masculine, द्वितीया एकवचन accusative singular

  स्कन्दम्

  printed स्कन्दं

  स्कन्द

  Skanda — Mallinātha gives two more of his names rather than a gloss, कुमारं स्वामिनम्, the Boy and the Lord. He is Śiva's son, born to kill Tāraka, and the whole stanza is an instruction to worship him: the cloud is to become a flower-cloud and bathe the god where he stands

  grammar of स्कन्दम्

• i-stem masculine, द्वितीया एकवचन accusative singular

  नियतवसतिम्

  printed नियतवसतिं

  वसति

  dwelling — the same noun that stood at 1.39 in रमणवसतिम्, where it was feminine and meant a lover's house. Here it is masculine, because a bahuvrīhi takes the gender of what it describes, and the accusative singular happens to be the same form either way. So the shift is invisible on the page and shows only in the analysis. वसति is feminine as a noun and masculine here, taking the gender of the god the bahuvrīhi describes

  grammar of नियतवसतिम्

• an-stem masculine, प्रथमा एकवचन nominative singular

  पुष्पमेघीकृतात्मा

  आत्मन्

  self — and Mallinātha glosses it विग्रह, body, which keeps the change physical: what the cloud turns into a flower-cloud is its shape. The same word stood at 1.42 as छायात्मा, where the self was a reflection; here it is a body that can be remade at will

  grammar of पुष्पमेघीकृतात्मा

  पुष्पमेघीकृतात्मा, “having made yourself a cloud of flowers,” carries a च्वि formation at its heart. च्वि is the operation that turns a thing into what it was not: मेघ becomes मेघी before कृ, and मेघीकृ means “to make into a cloud.” Mallinātha builds it up in stages — पुष्पाणां मेघः पुष्पमेघः, “a cloud of flowers,” then पुष्पमेघीकृतात्मा, “one who has made his own body into such a cloud.” He adds the reason it is even possible, कामरूपत्वात्, “because he can take any shape he wishes,” and glosses आत्मन् as विग्रह, “body,” so what is remade is the shape and not the self. It is the same च्वि that made मोघीकर्तुम् at 1.42.

  • Mallinātha, Sañjīvinī — 1.45: puṣpāṇāṃ meghaḥ puṣpameghaḥ | puṣpameghīkṛtātmā kāmarūpatvāt … kṛtavigrahaḥ san

• a-stem masculine, तृतीया बहुवचन instrumental plural

  पुष्पासारैः

  आसार

  downpours — glossed सम्पातैः and fixed from Amara as धारासम्पातः, a falling of streams. The instrumental is what the bathing is done with, and the plural counts the bursts: not one shower but a run of them

  grammar of पुष्पासारैः

• √स्ना with णिच्, class 2, लोट्, parasmaipada, third person singular

  स्नपयतु

  √स्ना with णिच्

  let him bathe — glossed अभिषिञ्चतु, let him anoint, which is the word for a ritual bathing rather than a wash. The causative of √स्ना: not 'bathe' but 'make to bathe', so the cloud does the bathing to somebody else. Mallinātha writes स्वयमेव into his gloss and then gives the reason — स्वयंपूजाया उत्तमत्वात्, worship done in person is the best kind — and quotes the Śambhurahasya, which ranks it: oneself best, one's brothers and sons middling, servants worst

  grammar of स्नपयतु

  स्नपयतु, “let him bathe,” is a causative, and the causative is the point. √स्ना is “to bathe”; with the causative affix णिच् it becomes स्नपय-, “to make bathe, to give a bath to.” So the cloud does not bathe — it bathes Skanda, glossed अभिषिञ्चतु, “let it anoint,” the word for a ritual bathing and not a wash. Mallinātha writes स्वयमेव, “in person,” into the sense: the cloud is to send no one, because worship done oneself is the best kind, स्वयंपूजाया उत्तमत्वात्. He quotes the Śambhurahasya, which ranks it — oneself best, brothers and sons middling, servants worst. The imperative stands in the third person because its subject is the polite भवान्.

  • Mallinātha, Sañjīvinī — 1.45: bhavānsvayameva snapayatvabhiṣiñcatu | svayaṃpūjāyā uttamatvāditi bhāvaḥ

• at-stem masculine, प्रथमा एकवचन nominative singular

  भवान्

  भवत्

  your honour — the polite 'you', which is why the imperative above it is in the third person and not the second. Mallinātha adds स्वयमेव to it, 'you yourself', because the whole point of the instruction is that the cloud is not to send anyone. भवत् is the polite word for you and stands where a pronoun would, but its endings are the ordinary at-stem ones

  grammar of भवान्

• a-stem masculine, तृतीया बहुवचन instrumental plural

  व्योमगङ्गाजलार्द्रैः

  आर्द्र

  wet — the same adjective that described the elephant-hide at 1.38, where Mallinātha had to say what the wetness was. Here he says nothing, because the compound in front of it already has

  grammar of व्योमगङ्गाजलार्द्रैः

• u-stem masculine, पञ्चमी एकवचन ablative singular

  रक्षाहेतोः

  printed रक्षाहेतोर्नवशशिभृता

  हेतु

  reason — and it is doing double duty. Read as a word it means 'because of protection'; read as a piece of grammar it is the हेतु whose presence puts वासवीनां चमूनाम् into the genitive rather than the case a cause would otherwise take. Mallinātha names the rule for exactly that

  grammar of रक्षाहेतोः

  रक्षाहेतोः, “for the sake of protection,” teaches a genitive of cause. Mallinātha does not so much unpack the compound as replace it — रक्षया कारणेन, then रक्षार्थम् — putting रक्षा in the instrumental as the cause. But the word हेतु sitting inside the compound is doing grammatical work: it is what licenses the genitive वासवीनां चमूनाम्, “of Indra's armies,” by the rule षष्ठी हेतुप्रयोगे (Pāṇini 2.3.26), “the sixth case is used of a cause when the word हेतु stands with it.” Without हेतु the cause would take another case; with it, the two words go to the genitive. Skanda was made the general of those armies, and the fire that is his seed was gathered to keep them safe.

  • Mallinātha, Sañjīvinī — 1.45: rakṣārthamityarthaḥ || “ṣaṣṭhī hetuprayoge” iti ṣaṣṭhī

• t-stem masculine, तृतीया एकवचन instrumental singular

  नवशशिभृता

  printed रक्षाहेतोर्नवशशिभृता

  भृत्, from √भृ

  bearer — the root √भृ used as a noun with nothing added, which is the same formation as कररुध् at 1.41 and makes the compound's ending a bare consonant. The instrumental is the agent of संभृतम्: it was Śiva who gathered the fire. The root itself stands as an agent noun, the affix क्विप् leaving nothing behind

  grammar of नवशशिभृता

• ī-stem feminine, षष्ठी बहुवचन genitive plural

  वासवीनाम्

  printed वासवीनां

  वासवी, the feminine of वासव

  Indra's — Mallinātha derives it rather than translating: वासवस्येमा वासव्यः, 'these are Vāsava's', by the rule तस्येदम्, which gives the affix अण् in the sense 'this belongs to that'. Then he glosses the derived word with another derived word, ऐन्द्रीणाम्, made the same way from इन्द्र. The armies are Indra's, and Skanda was made their general. It declines on the नदी pattern, which is the regular feminine ī-stem

  grammar of वासवीनाम्

• ū-stem feminine, षष्ठी बहुवचन genitive plural

  चमूनाम्

  printed चमूनां

  चमू

  armies — glossed सेनानाम्. चमू is a division of an army, and the genitive plural is here because the word हेतु stands in the compound before it: without हेतु the cause would take another case, and the rule Mallinātha names is what puts these two words in the sixth

  grammar of चमूनाम्

• a-stem neuter, प्रथमा एकवचन nominative singular

  अत्यादित्यम्

  printed अत्यादित्यं

  आदित्य

  the sun — आदित्य is the son of Aditi, so the sun is named by his mother. The compound puts him in the accusative of the vigraha as the thing surpassed, and when it is put back together the whole word takes the neuter of तेजः, which it describes. आदित्य is masculine as a noun and neuter here, agreeing with तेजः

  grammar of अत्यादित्यम्

  अत्यादित्यम्, “brighter than the sun,” is an अति-compound. Mallinātha's vigraha is आदित्यमतिक्रान्तम्, “having gone past the sun,” and he names the rule that builds it: अत्यादयः क्रान्ताद्यर्थे द्वितीयया, “अति and the rest compound with an accusative in the sense of surpassing.” So अति here is not a verbal prefix but the first member of a compound whose second member, आदित्य, is the thing surpassed — आदित्य being the son of Aditi, the sun named by his mother. The accusative of the vigraha, आदित्यम्, is what shows in the standing compound, and the whole word takes the neuter nominative of तेजः, which it describes.

  • Mallinātha, Sañjīvinī — 1.45: ādityamatikrāntamatyādityam || “atyādayaḥ krāntādyarthe dvitīyayā” iti samāsaḥ

• a-stem neuter, सप्तमी एकवचन locative singular

  हुतवहमुखे

  मुख

  mouth — and Mallinātha says the word was chosen rather than merely used: मुखग्रहणं तु शुद्धत्वसूचनार्थम्, 'the mention of the mouth is to signal purity'. He backs it with a verse of the Śambhurahasya listing which part of each thing is cleanest, in which the mouth of fire is one. So the locative is not only where the fire was put but a claim that it was not defiled by being put there

  grammar of हुतवहमुखे

• √भृ + क्त, प्रथमा एकवचन nominative singular

  संभृतम्

  printed संभृतं

  संभृत, from सम् + √भृ

  gathered — glossed सञ्चितम्, collected together. The ordinary passive क्त, and the agent is the instrumental नवशशिभृता two pādas back. The same root stands twice in this stanza, once as a participle and once as the bare-root agent noun भृत् inside the compound above

  grammar of संभृतम्

• pronoun, प्रथमा एकवचन nominative singular

  तत्

  printed तद्धि

  तद्

  that — and Mallinātha says what it points at and why it is not in that word's gender: तत् is Skanda, who is masculine, and the pronoun is neuter because it takes the gender of the predicate. He names the principle — विधेयप्राधान्यान्नपुंसकनिर्देशः, 'the neuter is used because what is being predicated takes precedence'. So the sentence is not 'he is that light' but 'that light is what he is', and the grammar puts the weight where the claim is

  grammar of तत्

• अव्यय

  हि

  printed तद्धि

  हि

  for — the particle of a reason given, and it is what makes the last pāda the ground of the first three. Mallinātha treats the whole half as the justification for worshipping Skanda at all, and closes on it: अतः पूज्यमिति भावः, 'therefore it is worthy of worship'

  grammar of हि

• as-stem neuter, प्रथमा एकवचन nominative singular

  तेजः

  तेजस्

  fiery power — the same word that stood at 1.38 as the dusk-light the cloud was to put on, and here it is the seed of a god. Mallinātha's last word on it is the strongest claim in the stanza: तेजो हि साक्षाद्भगवतो हरस्यैव मूर्त्यन्तरम्, 'that light is quite literally another body of the Lord Hara himself'. Which is why the cloud is asked to bathe Skanda in person

  grammar of तेजः

  तेजः, “fiery power,” is the seed of the god and the strongest claim in the stanza. The same word stood at 1.38 as the dusk-light the cloud was to wear; here it is Skanda's own तेजस्, gathered by Śiva in the mouth of fire. Mallinātha's last word on it is unhedged: तेजो हि साक्षाद्भगवतो हरस्यैव मूर्त्यन्तरम्, “that light is quite literally another body of the Lord Hara himself,” and he closes अतः पूज्यमिति भावः, “therefore it is worthy of worship.” The particle हि makes the whole last half the ground of the command: the cloud is to bathe Skanda in person because this is what Skanda is. And तत्, the pronoun that points at him, is neuter — विधेयप्राधान्यात्, because the predicate तेजः takes precedence over the masculine referent.

  • Mallinātha, Sañjīvinī — 1.45: tejo hi sākṣādbhagavato harasyaiva mūrtyantaramityarthaḥ | ataḥ pūjyamiti bhāvaḥ

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