• in-stem neuter, द्वितीया एकवचन accusative singular

  ज्योतिर्लेखावलयि

  वलयिन्, the whole compound taking the possessive इनि

  ringed with a circle of light — the eye of the tail-feather, described by what it has. The case is the accusative, because the feather is what Bhavānī puts in her ear; a neuter in -इन् shows the same shape in the first case and the second, so nothing on the page distinguishes them and only the sentence does. It is neuter here because it describes बर्हम्

  grammar of ज्योतिर्लेखावलयि

  ज्योतिर्लेखावलयि, “ringed with a circle of light,” names the eye of the peacock's tail-feather by what it carries. Mallinātha builds it in three moves: ज्योतिषस्तेजसो लेखा राजयः, the streaks are streaks of light; तासां वलयं मण्डलम्, their ring is a disc; यस्यास्तीति, “of which there is one.” That last phrase is the mark of possession, and it is worth noticing where the possession comes from. The compound proper stops at ज्योतिर्लेखावलय, “a ring of light-streaks,” and that is a plain tatpuruṣa; what makes the word mean “having such a ring” is the affix इनि added after it. So the sense is a bahuvrīhi's and the machinery a taddhita's. Because it describes the neuter बर्हम् it stands as a neuter in -इन्, वलयि — where a masculine would give वलयी, and where the neuter shows the same shape in the first case and the second, so only the sentence tells them apart.

  • Mallinātha, Sañjīvinī — 1.46: jyotiṣastejaso lekhā rājayastāsāṃ layaṃ maṇḍalaṃ yasyāstīti tathoktam

• √गल् + क्त, द्वितीया एकवचन accusative singular

  गलितम्

  printed गलितं

  गलित, from √गल्

  fallen — glossed भ्रष्टम्, dropped. Mallinātha then rules out the other way a feather could leave a peacock: न तु लौल्यात्स्वयं छिन्नम्, 'not cut off by the bird itself out of eagerness'. The feather was not offered. It fell, and Pārvatī picked it up, which is what makes her wearing it a mother's keepsake rather than a gift received

  grammar of गलितम्

• pronoun, षष्ठी एकवचन genitive singular

  यस्य

  यद्

  whose — and Mallinātha says whose, यस्य मयूरस्य: the peacock, who is not named until the third pāda. The relative pronoun holds the place for two and a half lines before the noun it belongs to arrives, and तम् in pāda 3 is what answers it

  grammar of यस्य

• a-stem neuter, द्वितीया एकवचन accusative singular

  बर्हम्

  printed बर्हं

  बर्ह

  tail-feather — glossed पिच्छम्, and fixed as neuter from Amara: पिच्छबर्हे नपुंसके, 'piccha and barha are neuter'. That the gender needs a dictionary entry to settle is the point of the citation, and the gender is what makes the two adjectives around it neuter too. The word is the object of करोति, so the case is the second, though an a-stem neuter shows the first and the second alike

  grammar of बर्हम्

• ī-stem feminine, प्रथमा एकवचन nominative singular

  भवानी

  भवानी

  Bhavānī — glossed गौरी. The name is built from भव, Śiva, and means the one who is his: Pārvatī named by her husband. She is the subject of करोति, and the only finite verb of the first half is hers. It declines on the नदी pattern, which is the regular feminine ī-stem

  grammar of भवानी

• an-stem neuter, तृतीया एकवचन instrumental singular

  पुत्रप्रेम्णा

  प्रेमन्

  love — glossed स्नेह, affection. The instrumental is the reason she wears the feather at all: not ornament but attachment. It is the second time in two stanzas that a divine act is given a domestic motive — Skanda is worshipped in person at 1.45 because worship in person is best, and his feather is worn here because his mother loves him

  grammar of पुत्रप्रेम्णा

• in-stem neuter, द्वितीया एकवचन accusative singular

  कुवलयदलप्रापि

  प्रापिन्, from प्र + √आप् with णिनि

  so as to reach the blue-lotus petal — a neuter used adverbially, which is what Mallinātha's यथा तथा marks: the word says not what the feather is but how it is put. His second construal makes it a locative instead, agreeing with कर्णे, and reads the ear as the thing that has a claim on the petal. The two readings need two different stems — an -इन् adjective for the adverb, and a bare-root कुवलयदलप्राप् with the affix क्विप् for the locative — and both fall together in the one printed shape. It stands as an adverb

  grammar of कुवलयदलप्रापि

  कुवलयदलप्रापि, “reaching the blue-lotus petal,” Mallinātha reads two ways. First as a manner: कुवलयस्य दलं पत्रं तत्प्रापि तद्योगि यथा तथा कर्णे करोति, “she puts it in her ear in such a way that it meets the petal,” i.e. दलेन सह धारयति, “she wears it along with the petal” — the feather goes in beside the flower. Then यद्वा, “or else,” he takes the word not as the manner but as a description of the ear, दलभाजि दलार्हे, “in the ear that has a claim on the petal,” and the sense becomes दलं परिहृत्य तत्स्थाने बर्हं धत्ते, “she sets the petal aside and wears the feather in its place.” One reading puts the feather next to the flower, the other instead of it. The two need two different stems — an adverbial -इन् for the first, a क्विप्-ending कुवलयदलप्राप् for the locative of the second — and both fall together in the one printed shape. He also records Nātha's variant कुवलयदलक्षेपि, on which the feather displaces the petal outright.

  • Mallinātha, Sañjīvinī — 1.46: kuvalayasya dalaṃ patraṃ tatprāpi … yadvā … dalabhāji dalārhe karṇe karoti

• a-stem masculine, सप्तमी एकवचन locative singular

  कर्णे

  कर्ण

  in the ear — where the feather is put, and on the second construal the word the adjective before it describes. The singular is one ear, the one that already carries a lotus petal

  grammar of कर्णे

• √कृ, class 8, लट्, parasmaipada, third person singular

  करोति

  √कृ

  puts — the ordinary present of √कृ, which with a locative means to place rather than to make: कर्णे करोति is to put in the ear. The tense is the present, and it is the only present in a stanza otherwise given to a command: what Pārvatī does she does habitually, and what the cloud is asked to do is still to come

  grammar of करोति

• a-stem masculine, द्वितीया एकवचन accusative singular

  धौतापाङ्गम्

  printed धौतापाङ्गं

  अपाङ्ग

  eye-corner — Amara gives it as अपाङ्गौ नेत्रयोरन्तौ, the two outer ends of the eyes. The word is dual inside the compound, because there are two of them, and singular outside it, because the compound as a whole describes one peacock

  grammar of धौतापाङ्गम्

• c-stem feminine, तृतीया एकवचन instrumental singular

  हरशशिरुचा

  रुच्

  light — the root √रुच्, to shine, used as a noun with nothing added, which is the same formation as भृत् at 1.45 and कररुध् at 1.41. The instrumental is what did the washing. Mallinātha replaces the word with चन्द्रिका, moonlight, which is what this light is. The root itself stands as a noun, the affix क्विप् leaving nothing behind

  grammar of हरशशिरुचा

• i-stem masculine, षष्ठी एकवचन genitive singular

  पावकेः

  printed पावकेस्तं

  पावकि

  of the son of fire — Mallinātha derives it rather than translating: पावकस्याग्नेरपत्यं पावकिः स्कन्दः, 'the child of Pāvaka, that is of fire, is Pāvaki, that is Skanda', by the rule अत इञ्, which gives the affix इञ् after a stem in short अ to name a descendant. Skanda was called Śiva's son in the stanza before and is called fire's son here, and both are true of him: the seed was Śiva's and the mouth that held it was fire's, which is exactly what 1.45 said

  grammar of पावकेः

  पावकेः, “of the son of fire,” Mallinātha derives rather than translates: पावकस्याग्नेरपत्यं पावकिः स्कन्दः, “the child of Pāvaka, that is of fire, is Pāvaki, that is Skanda,” by the rule अत इञ् (4.1.95), which gives the affix इञ् after a stem in short अ to name a descendant. Skanda was called Śiva's son in the stanza before and is called fire's son here, and both are true of him: the seed was Śiva's and the mouth that held it was fire's, which is exactly what 1.45 said. The peacock is his mount, and everything in the verse is told of it — his fallen feather in the first half, his whitened eyes in the third pāda, his dancing in the fourth.

  • Mallinātha, Sañjīvinī — 1.46: pāvakasyāgnerapatyaṃ pāvakiḥ skandaḥ | “ata iñ” iti iñ

• pronoun, द्वितीया एकवचन accusative singular

  तम्

  printed पावकेस्तं

  तद्

  that one — and Mallinātha marks what it answers, तं पूर्वोक्तम्, 'the one spoken of before', meaning the यस्य of pāda 1. The pair holds the whole stanza together: the peacock is described for three pādas by the feather his mother wears, and only then named and told to dance

  grammar of तम्

• a-stem masculine, द्वितीया एकवचन accusative singular

  मयूरम्

  printed मयूरं

  मयूर

  peacock — Skanda's mount, and the object of the causative that closes the stanza. Everything else in the verse describes him: his fallen feather in the first half, his whitened eyes in the third pāda, his dancing in the fourth

  grammar of मयूरम्

• अव्यय

  पश्चात्

  printed पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः

  पश्चात्

  afterwards — and Mallinātha says after what: पुष्पाभिषेचनानन्तरम्, after the bathing in flowers. The word ties this stanza to the one before it as an order of events, so the cloud is being given a sequence rather than a list: first bathe the god, then set his bird dancing

  grammar of पश्चात्

• u-stem neuter, तृतीया बहुवचन instrumental plural

  अद्रिग्रहणगुरुभिः

  printed पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः

  गुरु

  heavy — glossed प्रतिध्वानमहत्, great with echo. The weight is not loudness but return: the sound goes into the caves of the mountain and comes back doubled. It is the word for a teacher and for a heavy syllable, and here it is what makes thunder worth dancing to. It is neuter here, agreeing with गर्जितैः

  grammar of अद्रिग्रहणगुरुभिः

• a-stem neuter, तृतीया बहुवचन instrumental plural

  गर्जितैः

  printed पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः

  गर्जित, from √गर्ज्

  thunderings — a past participle of √गर्ज्, to roar, that has settled into a noun for the sound itself. The instrumental is what the dancing is caused by, and the plural counts the peals: the cloud is to drum, not to crack once

  grammar of गर्जितैः

• √नृत् with णिच्, class 4, विधिलिङ्, atmanepada, second person singular

  नर्तयेथाः

  printed पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः

  √नृत् with णिच्

  set it dancing — glossed नृत्यं कारय, make it dance. The causative of √नृत्: the cloud does not dance, it makes the peacock dance, and Mallinātha says what the cloud is being asked to be — मार्दङ्गिकभावेन भगवन्तं कुमारमुपासस्व, 'worship the Lord Kumāra by taking the part of his drummer'. The whole instruction is a form of worship, and the cloud's instrument is its own thunder. He then spends his last lines on the ending. Two rules would put a causative like this in the active voice — 1.3.88 अणावकर्मकाच्चित्तवत्कर्तृकात्, for a causative whose plain verb was intransitive with a thinking agent, and 1.3.87 निगरणचलनार्थेभ्यश्च, for verbs of swallowing and of motion, which a dancing verb is. Neither applies, because 1.3.89 न पादम्याङ्यमाङ्यसपरिमुहरुचिनृतिवदवसः names nine roots that are exempt and √नृत् is one of them. So the form is middle, नर्तयेथाः and not नर्तयेः, and that is why

  grammar of नर्तयेथाः

  नर्तयेथाः, glossed नृत्यं कारय, “make it dance,” is the causative of √नृत्: the cloud does not dance but makes the peacock dance, and Mallinātha names the office it is being given — मार्दङ्गिकभावेन भगवन्तं कुमारमुपासस्व, “worship the Lord Kumāra by taking the part of his drummer.” The whole command is a form of worship, the cloud's instrument its own thunder. Then he spends his last lines on the ending. Two rules would put such a causative in the active voice — 1.3.88 अणावकर्मकाच्चित्तवत्कर्तृकात्, for a causative whose plain verb was intransitive with a thinking agent, and 1.3.87 निगरणचलनार्थेभ्यश्च, for verbs of swallowing and of motion, which a dancing verb is. Neither holds, because 1.3.89 न पादम्याङ्यमाङ्यसपरिमुहरुचिनृतिवदवसः names nine roots exempt from them, and √नृत् is one. So the form is middle, नर्तयेथाः, and not नर्तयेः.

  • Mallinātha, Sañjīvinī — 1.46: nartayethā nṛtyaṃ kāraya | mārdaṅgikabhāvena bhagavantaṃ kumāramupāsasva

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