printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 1.47

चर्मण्वती · Rantideva's fame, become a river

आराध्यैनं शरवणभवं देवमुल्लङ्घिताध्वा

आ
रा
ध्यै
नं
श
र
व
ण
भ
वं
दे
व
मु
ल्ल
ङ्घि
ता
ध्वा

सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

सि
द्ध
द्व
न्द्वै
र्ज
ल
क
ण
भ
या
द्वी
णि
भि
र्मु
क्त
मा
र्गः

व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्यन्

व्या
ल
म्बे
थाः
सु
र
भि
त
न
या
ल
म्भ
जां
मा
न
यि
ष्यन्

स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम्

स्रो
तो
मू
र्त्या
भु
वि
प
रि
ण
तां
र
न्ति
दे
व
स्य
की
र्तिम्

pāda a

  • आguruits long vowel आ
  • राguruits long vowel आ
  • ध्यैguruits long vowel ऐ
  • नंguruthe anusvāra it carries
  • शlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • भlaghuits short vowel, with a single consonant after it
  • वंguruthe anusvāra it carries
  • देguruits long vowel ए
  • वlaghuits short vowel, with a single consonant after it
  • मुguruthe conjunct ल्ल that follows it
  • ल्लguruthe conjunct ङ्घ that follows it
  • ङ्घिlaghuits short vowel, with a single consonant after it
  • ताguruits long vowel आ
  • ध्वाguruits long vowel आ
  • yati after 4 — a word ends here — आराध्यैनं
  • yati after 10 — a word ends here — शरवणभवं

pāda b

  • सिguruthe conjunct द्ध that follows it
  • द्धguruthe conjunct द्व that follows it
  • द्वguruthe conjunct न्द्व that follows it
  • न्द्वैguruits long vowel ऐ
  • र्जlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • कlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • भlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • द्वीguruits long vowel ई
  • णिlaghuits short vowel, with a single consonant after it
  • भिguruthe conjunct र्म that follows it
  • र्मुguruthe conjunct क्त that follows it
  • क्तlaghuits short vowel, with a single consonant after it
  • माguruits long vowel आ
  • र्गःguruthe visarga it carries
  • yati after 4 — it falls inside the compound सिद्धद्वन्द्वैः
  • yati after 10 — it falls inside the compound जलकणभयात्

pāda c

  • व्याguruits long vowel आ
  • लguruthe conjunct म्ब that follows it
  • म्बेguruits long vowel ए
  • थाःguruthe visarga it carries
  • सुlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • भिlaghuits 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
  • याguruits long vowel आ
  • लguruthe conjunct म्भ that follows it
  • म्भlaghuits short vowel, with a single consonant after it
  • जांguruthe anusvāra it carries
  • माguruits long vowel आ
  • नlaghuits short vowel, with a single consonant after it
  • यिguruthe conjunct ष्य्न that follows it
  • ष्यन्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — व्यालम्बेथाः
  • yati after 10 — it falls inside the compound सुरभितनयालम्भजाम्

pāda d

  • स्रोguruits long vowel ओ
  • तोguruits long vowel ओ
  • मूguruits long vowel ऊ
  • र्त्याguruits long vowel आ
  • भुlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • रिlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • तांguruthe anusvāra it carries
  • रguruthe conjunct न्त that follows it
  • न्तिlaghuits short vowel, with a single consonant after it
  • देguruits long vowel ए
  • वguruthe conjunct स्य that follows it
  • स्यlaghuits short vowel, with a single consonant after it
  • कीguruits long vowel ई
  • र्तिम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — स्रोतोमूर्त्या
  • yati after 10 — a word ends here — परिणतां

  • आराध्य + एनम् → आराध्यैनं

    अ + ए → ऐ

  • शरवणभवम् + देवम् → शरवणभवं

    म् + द्

  • देवम् + उल्लङ्घिताध्वा → देवमुल्लङ्घिताध्वा

    म् + उ

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

  • सिद्धद्वन्द्वैः + जलकणभयात् → सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    ः + ज्

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

  • जलकणभयात् + वीणिभिः → सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    त् + व्

  • वीणिभिः + मुक्तमार्गः → सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    ः + म्

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

  • सुरभितनयालम्भजाम् + मानयिष्यन् → सुरभितनयालम्भजां

    म् + म्

  • परिणताम् + रन्तिदेवस्य → परिणतां

    म् + र्

  • शर + वन → शरवणभवम्

    अ + व्

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

  • वन + भव → शरवणभवम्

    अ + भ्

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

  • उल्लङ्घित + अध्वन् → उल्लङ्घिताध्वा

    अ + अ → आ · falls inside the syllable ता

  • सिद्ध + द्वन्द्व → सिद्धद्वन्द्वैः

    अ + द्

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

  • जल + कण → जलकणभयात्

    अ + क्

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

  • कण + भय → जलकणभयात्

    अ + भ्

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

  • मुक्त + मार्ग → मुक्तमार्गः

    अ + म्

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

  • सुरभि + तनया → सुरभितनयालम्भजाम्

    इ + त्

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

  • तनया + आलम्भ → सुरभितनयालम्भजाम्

    आ + आ → आ · falls inside the syllable या

  • आलम्भ + ज → सुरभितनयालम्भजाम्

    अ + ज्

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

  • स्रोतस् + मूर्ति → स्रोतोमूर्त्या

    स् + म्

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

The joins of the stanza. आराध्य + एनम् makes आराध्यैनम्: अ before ए goes to the vṛddhi vowel ऐ (Pāṇini 6.1.88 वृद्धिरेचि). जलकणभयाद्वीणिभिः voices a word-final त् to द् before the following voiced व् (8.2.39): जलकणभयात् + वीणिभिः. Two visargas go to र् before a voiced sound — सिद्धद्वन्द्वैर्जलकणभयात् and वीणिभिर्मुक्तमार्गः. The rest is म् held as अनुस्वार before a consonant and given the following class's nasal (8.3.23, 8.4.59): शरवणभवं देवम्, सुरभितनयालम्भजां मानयिष्यन्. Inside शरवण itself the न् of वन becomes ण् after शर, one of ten words that force it (8.4.5 प्रनिरन्तःशरेक्षुप्लक्षाम्रकार्ष्यखदिरपीयूक्षाभ्यः).

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

  • एनम् द्वितीया · accusative — कर्म, the object

  • देवम् द्वितीया · accusative — कर्म, the object

    with शरवणभवम्

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

  • जलकणभयात् पञ्चमी · ablative — हेतौ पञ्चमी — an ablative of cause, not of departure

    The ablative's default role is अपादान, the point moved away from. जलकणभयात्, “out of fear of the spray,” is not that: it gives the reason the Siddha couples leave the road to the cloud — they move aside because of it. Mallinātha grounds the fear in a wholly practical cause, जलसेकस्य वीणाक्वणनप्रतिबन्धकत्वात्, “because a wetting stops a vīṇā from sounding” — the couples carry vīṇās, and a wet string will not speak. So the fifth case marks the reason for their moving, an ablative of cause, with the thing actually feared, the drops, standing one remove inside the compound: fear of the drops, and so away from them.

    • Mallinātha, Sañjīvinī — 1.47: jalakaṇabhayāt | jalasekasya vīṇākvaṇanapratibandhakatvāditi bhāvaḥ

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

  • मानयिष्यन् प्रथमा · nominative — कर्ता, the agent

  • स्रोतोमूर्त्या तृतीया · instrumental — प्रकारे तृतीया — an instrumental of manner or form, not of instrument

    The instrumental's default role is करण, the means by which a thing is done. स्रोतोमूर्त्या names no tool but the form a thing has taken: it is how Sanskrit says “in the form of.” Mallinātha replaces the compound with प्रवाहरूपेण, “in the form of a flowing stream,” rather than unpacking it. It goes with परिणताम्, “turned into”: the king's fame, which has no shape, has taken one, and the shape it took is water moving. So the third case here marks the manner or form of the turning, not the instrument of it.

    • Mallinātha, Sañjīvinī — 1.47: srotomūrtyā pravāharūpeṇa

  • भुवि सप्तमी · locative — अधिकरण, the location

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

  • कीर्तिम् द्वितीया · accusative — कर्म, the object

    with सुरभितनयालम्भजाम्, परिणताम्

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

  • ससजुषो रुः 8.2.66← सिद्धद्वन्द्वैः; वीणिभिः; मुक्तमार्गः; व्यालम्बेथाः

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

प्रकरण 8 · हो ढः

प्रकरण 11 · स्वरादिनिपातमव्ययम्

प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 13 · अदिप्रभृतिभ्यः शपः

प्रकरण 22 · स्वतन्त्रः कर्ता

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 36 · तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्

प्रकरण 48 · शेषे

प्रकरण 60 · स्त्रियाम्

not in the abridgement

  • अ अ 8.4.68← आराध्य; व्यालम्बेथाः; परिणताम्

शरवणभवम्

शर · वन · भव

  1. शराणां वनम्

    तत्पुरुष (genitive) — a thicket of reeds

  2. शरवणे भवः जन्म यस्य तम्

    बहुव्रीहि — the one whose birth was there

बहुव्रीहि — it refers to देवम्. born in the reed-thicket — Mallinātha fixes the first member from the Śabdārṇava, शरो बाणे बाणतृणे, 'śara is an arrow and the grass an arrow is made of', and takes the second sense: reeds. He then accounts for the ण of शरवण, which is a sound change 8.4.5 प्रनिरन्तःशरेक्षुप्लक्षाम्रकार्ष्यखदिरपीयूक्षाभ्योऽसंज्ञायामपि makes to the न् of वन after शर and nine other words. The last thing he does is the most interesting: he cites Vāmana to license the compound's shape. भव in it means जन्म, birth, and the first member stands in the locative while the whole word is an adjective in the accusative — the members do not agree, which is the sort of bahuvrīhi called व्यधिकरण. Vāmana's rule is अवर्ज्यो बहुव्रीहिर्व्यधिकरणो जन्माद्युत्तरपदः, 'a bahuvrīhi in जन्मन् and its like is unavoidably of unlike case', and Mallinātha glosses अवर्ज्य as अगतिकत्वादाश्रयणीयः, 'to be resorted to because there is no other way'. So the irregular form is defended as the only form available

uncheckedMallinātha, Sañjīvinī, citing the Śabdārṇava and Vāmana; the sūtra number 8.4.5 from skt-mcp“śarā bāṇatṛṇāni || “śaro bāṇe bāṇatṛṇe” iti śabdārṇave || teṣāṃ vanaṃ śaravaṇaṃ “pranirantaḥ śare-” ityādinā ṇatvam | tatra bhavo janma yasya taṃ śaravaṇabhavam || “avarjyo bahuvrīhirvyadhikaraṇo janmādyuttarapadaḥ” iti vāmanaḥ | avarjyo'gatikatvādāśrayaṇīya ityarthaḥ”

उल्लङ्घिताध्वा

उल्लङ्घित · अध्वन्

  1. उल्लङ्घितः अध्वा येन सः

    बहुव्रीहि — the one by whom the road has been crossed

बहुव्रीहि — it refers to भवान्. having crossed so much road — Mallinātha does not paraphrase it so much as exclaim over it: कियन्तमध्वानं गत इत्यर्थः, 'meaning, how far he has gone!'. The compound is nominative and describes the cloud, and the cloud is nowhere named in this stanza: only the second-person ending of व्यालम्बेथाः holds the place for it

uncheckedMallinātha, Sañjīvinī, whose gloss is an exclamation; the word it describes is supplied“sannullaṅghitādhvā | kiyantamadhvānaṃ gata ityarthaḥ”

सिद्धद्वन्द्वैः

सिद्ध · द्वन्द्व

  1. सिद्धानां द्वन्द्वानि, तैः

    तत्पुरुष (genitive) — pairs of Siddhas

तत्पुरुष. by pairs of Siddhas — glossed सिद्धमिथुनैः, and Mallinātha says why they are there at all: भगवन्तं स्कन्दमुपवीणयितुमागतैः, 'come to play the vīṇā for Lord Skanda'. So the couples in the sky are not travellers who happen to be passing; they are on their way to the god the stanza opens by worshipping. द्वन्द्व as a noun is a pair — the same word that names the compound type in which two things stand side by side

uncheckedMallinātha, Sañjīvinī, who says where the Siddhas are going“siddhadvandvaiḥ siddhamithunaiḥ | bhagavantaṃ skandamupavīṇayitumāgatairiti bhāvaḥ”

जलकणभयात्

जल · कण · भय

  1. जलस्य कणाः

    तत्पुरुष (genitive) — drops of water

  2. जलकणेभ्यः भयम्, तस्मात्

    तत्पुरुष (ablative) — fear of those drops

तत्पुरुष. out of fear of the spray — and Mallinātha gives the fear a reason that is entirely practical: जलसेकस्य वीणाक्वणनप्रतिबन्धकत्वात्, 'because a wetting stops a vīṇā from sounding'. The Siddhas are not afraid of the cloud; they are carrying instruments, and a wet string will not speak. The ablative is the ordinary case of the thing feared, standing here at one remove — fear of the drops, and so away from them

uncheckedMallinātha, Sañjīvinī, who says what the fear is for“jalakaṇabhayāt | jalasekasya vīṇākvaṇanapratibandhakatvāditi bhāvaḥ”

मुक्तमार्गः

मुक्त · मार्ग

  1. मुक्तः मार्गः यस्य सः

    बहुव्रीहि — the one for whom the road has been vacated

बहुव्रीहि — it refers to भवान्. with the road left clear — glossed त्यक्तवर्त्मा, 'whose path has been given up'. What the participle records is a courtesy: the Siddha couples move aside, and the road they leave is the cloud's. The compound describes the cloud, like उल्लङ्घिताध्वा before it, and like it points at a word the stanza never prints

uncheckedMallinātha, Sañjīvinī; the transcription gives त्यक्तवर्मा for त्यक्तवर्त्मा; the word it describes is supplied“muktamārgastyaktava[rt]mā sannullaṅghitādhvā”

सुरभितनयालम्भजाम्

सुरभि · तनया · आलम्भ · ज

  1. सुरभेः तनयाः

    तत्पुरुष (genitive) — the daughters of Surabhi — cows

  2. सुरभितनयानाम् आलम्भः

    तत्पुरुष (genitive) — the killing of them

  3. सुरभितनयालम्भेन जायते इति सुरभितनयालम्भजा, ताम्

    तत्पुरुष (instrumental) — the one born of that killing

तत्पुरुष — it agrees with कीर्तिम्. born of the slaughter of Surabhi's daughters — Mallinātha translates the middle of the compound twice over, सुरभितनयानां गवाम्, 'of Surabhi's daughters, that is of cows', and आलम्भेन संज्ञपनेन, 'by the ālambha, that is the killing'. आलम्भ is the sacrificial word for it, not the butcher's. The last member is √जन्, to be born, reduced by the affix ड to a single syllable, which is what lets four words stand in one; Pāṇini gives that affix for a first member in the locative (3.2.97 सप्तम्यां जनेर्डः) and in the ablative (3.2.98 पञ्चम्यामजातौ), and Mallinātha construes this one instrumentally and names no rule. The story he tells at the end is what the compound is for: the blood of the cows King Rantideva sacrificed ran together into a river

uncheckedMallinātha, Sañjīvinī, who glosses both members and tells the story; the sūtra numbers from skt-mcp“surabhitanayānāṃ gavāmālambhena saṃjñapanena jāyata iti tathoktām || … purā kila rājño rantidevasya gavālambheṣvekatra sambhṛtād rakta niṣyandāccarmarāśeḥ kācinnadī sasyande | sā carmaṇvatītyākhyāyata iti”

स्रोतोमूर्त्या

स्रोतस् · मूर्ति

  1. स्रोतसः मूर्तिः, तया

    तत्पुरुष (genitive) — the body of a stream

तत्पुरुष. in the shape of a current — Mallinātha replaces it with प्रवाहरूपेण, 'in the form of a flowing stream', rather than unpacking it, so the vigraha is restored. मूर्ति is a body with an outline, the word used of a god's visible form, and it is doing that work here: a king's fame, which has no shape, has taken one, and the shape it took is water moving

uncheckedMallinātha, Sañjīvinī, who replaces the compound; the vigraha restored“srotomūrtyā pravāharūpeṇa”

  • √राध् + णिच् + ल्यप्

    आराध्य

    printed आराध्यैनं

    आराध्य, from आ + √राध् with णिच्

    having worshipped — glossed उपास्य, having waited upon. The absolutive is what puts the two stanzas in order: 1.46 told the cloud to make the peacock dance, and this word says that only when that is done does the journey go on. The ending is ल्यप् rather than क्त्वा because the root carries a prefix

  • pronoun, द्वितीया एकवचन accusative singular

    एनम्

    printed आराध्यैनं

    एनद्

    him — glossed पूर्वोक्तम्, the one spoken of before, which is Skanda from the two stanzas back. एनद् is the pronoun used only when the thing has already been named: it has no nominative, and it cannot begin a sentence. Its whole job is to point backwards, which is why it stands at the head of the stanza that closes the Devagiri episode. एनद् has no first case at all

    एनम्, “him,” is the pronoun that points backwards. Mallinātha glosses it पूर्वोक्तम्, “the one spoken of before” — Skanda, from two stanzas back. एनद् is used only after a thing has already been named: it has no nominative at all and cannot begin a sentence, and its whole work is to reach back to what was said. That it stands at the very head of the stanza that closes the Devagiri episode is fitting — it gathers up the god the earlier verses have been worshipping. It is the object of आराध्य, “having worshipped,” and stands with देवम्, “the god,” glossed स्कन्दम् and backed with Amara's शरजन्मा षडाननः, “Reed-born, Six-faced.”

    • Mallinātha, Sañjīvinī — 1.47: enaṃ pūrvoktaṃ | devaṃ skandam || “śarajanmā ṣaḍānanaḥ” ityamaraḥ

  • a-stem masculine, द्वितीया एकवचन accusative singular

    शरवणभवम्

    printed शरवणभवं

    भव

    birth — the noun भव in the sense जन्म, which Mallinātha writes over it. The word means becoming, and inside this compound it is what the god did in the reeds. It is also one of Śiva's names, which the stanza does not use and the son cannot help carrying

    शरवणभवम्, “born in the reed-thicket,” is a bahuvrīhi describing the god — शरवणे भवः जन्म यस्य तम्, “he whose birth was there.” शर is the reed an arrow is made of, and Mallinātha fixes the first member from the Śabdārṇava, शरो बाणे बाणतृणे. He then accounts for the ण of शरवण: the न् of वन becomes ण् after शर by 8.4.5. The most interesting thing is the compound's shape. भव means जन्म, birth, and the first member stands in the locative while the whole word is accusative — the members do not agree, the sort of bahuvrīhi called व्यधिकरण, “of unlike case.” Mallinātha licenses it by citing Vāmana, अवर्ज्यो बहुव्रीहिर्व्यधिकरणो जन्माद्युत्तरपदः, “a bahuvrīhi in जन्मन् and its like is unavoidably of unlike case,” and glosses अवर्ज्य as अगतिकत्वादाश्रयणीयः, “to be resorted to because there is no other way”: the irregular form is defended as the only one available.

    • Mallinātha, Sañjīvinī — 1.47: tatra bhavo janma yasya taṃ śaravaṇabhavam || “avarjyo bahuvrīhirvyadhikaraṇo janmādyuttarapadaḥ” iti vāmanaḥ

  • a-stem masculine, द्वितीया एकवचन accusative singular

    देवम्

    printed देवमुल्लङ्घिताध्वा

    देव

    god — glossed स्कन्दम्, and backed with Amara, शरजन्मा षडाननः, 'Reed-born, Six-faced'. The dictionary entry gives the same epithet the verse builds by hand, so the compound before it is not an invention of Kālidāsa's but a name the god is known by

  • an-stem masculine, प्रथमा एकवचन nominative singular

    उल्लङ्घिताध्वा

    printed देवमुल्लङ्घिताध्वा

    अध्वन्

    road — the noun that ends the compound, and the nominative singular of an an-stem, which drops the न् and lengthens: अध्वा. Mallinātha uses the accusative of the same word in his gloss, कियन्तमध्वानम्, where the strong stem shows

  • a-stem masculine, तृतीया बहुवचन instrumental plural

    सिद्धद्वन्द्वैः

    printed सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    द्वन्द्व

    pairs — glossed मिथुनैः, couples. The instrumental is the agent of the participle inside मुक्तमार्गः: it is they who leave the road. The word is a doubling of द्वि, two, said twice

  • a-stem neuter, पञ्चमी एकवचन ablative singular

    जलकणभयात्

    printed सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    भय

    fear — and the ablative is what an ablative most naturally is here, a reason: they leave the road because of it. Mallinātha's note turns the fear from cowardice into care for an instrument

  • in-stem masculine, तृतीया बहुवचन instrumental plural

    वीणिभिः

    printed सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    वीणिन्

    carrying vīṇās — glossed वीणावद्भिः, 'having vīṇās', which is the affix मतुप् saying what इनि says here. Mallinātha names the rule in four syllables, व्रीह्यादित्वादिनिः: the affix इनि rather than मतुप् because वीणा belongs to the list Pāṇini opens with व्रीहि, 5.2.116 व्रीह्यादिभ्यश्च. It is the same possessive affix that made ज्योतिर्लेखावलयि at 1.46, and here it falls on a masculine, where the generator's one -इन् table is the right one

  • a-stem masculine, प्रथमा एकवचन nominative singular

    मुक्तमार्गः

    printed सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः

    मार्ग

    road — the second word for a road in two pādas, after अध्वन्, and Mallinātha glosses this one with a third, वर्त्मन्. The stanza is about a journey and says so three times over in three different words

  • √लम्ब्, class 1, विधिलिङ्, atmanepada, second person singular

    व्यालम्बेथाः

    √लम्ब्, with वि + आ

    hang down — glossed आलम्ब्यावतरेः, 'catch hold and come down'. √लम्ब् is to hang, and with वि and आ it is to hang low over a thing, which is what a raincloud does above a river. The ending is आत्मनेपद, as √लम्ब्'s always is, and it is the second stanza running whose verb DCS reads as active: the parasmaipada of this form would be व्यालम्बेः

    व्यालम्बेथाः, “hang low,” is the one finite verb of the stanza, the word every other hangs from. Mallinātha glosses आलम्ब्यावतरेः, “catch hold and come down”: √लम्ब् is to hang, and with वि and आ it is to hang low over a thing, which is what a raincloud does above a river. The ending is आत्मनेपद, as √लम्ब्'s always is, and विधिलिङ्, the optative that carries the request. The subject is named nowhere — only the second-person ending holds the place for the cloud, and the two nominative compounds मुक्तमार्गः, “with the road left clear,” and उल्लङ्घिताध्वा, “having crossed so much road,” describe it while it goes unnamed.

    • Mallinātha, Sañjīvinī — 1.47: vyālambethāḥ | ālambyāvatarerityarthaḥ

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    सुरभितनयालम्भजाम्

    printed सुरभितनयालम्भजां

    जा, the feminine of ज, from √जन् with the affix ड

    born of — a whole verb reduced to one syllable. The affix ड takes everything off √जन् but the ज, and what is left declines like any a-stem, feminine here because it describes कीर्तिम्. Mallinātha restores the verb when he paraphrases: जायते इति, 'in that it is born'

    सुरभितनयालम्भजाम्, “born of the slaughter of Surabhi's daughters,” packs four words into one. सुरभितनयानाम् Mallinātha glosses गवाम्, “of cows” — Surabhi is the mother of cattle; आलम्भ, glossed संज्ञपन, “killing,” is the sacrificial word for the act, not the butcher's. The last member is √जन्, “to be born,” reduced by the affix ड to the single syllable ज, which is what lets four words stand inside one; Mallinātha construes it instrumentally, सुरभितनयालम्भेन जायते इति. The compound is there for the story he tells at the end: at King Rantideva's sacrifices so many of Surabhi's daughters were killed that the run-off from the heap of hides ran together into a river — the Charmaṇvatī, the modern Chambal, whose name means “having hides.” The fame the cloud is to honour is grammatically a reputation and geographically that river, and the stanza never says the second.

    • Mallinātha, Sañjīvinī — 1.47: surabhitanayānāṃ gavāmālambhena saṃjñapanena jāyata iti | … sā carmaṇvatītyākhyāyata iti

  • √मान् + स्य + शतृ, प्रथमा एकवचन nominative singular

    मानयिष्यन्

    मानयिष्यत्, from √मान् of the चुरादि class

    meaning to honour — glossed सत्कारयिष्यन्, which is the same form built on a different verb. शतृ on the future stem gives 'about to', and here it gives a purpose: the cloud is to come down not because the river is in the way but in order to pay the river a compliment. √मान् is of the चुरादि class, so its णिच् is part of the root rather than added to it, and the stem is मानय् before the future's स्य ever arrives

  • i-stem feminine, तृतीया एकवचन instrumental singular

    स्रोतोमूर्त्या

    मूर्ति

    form — the instrumental of the shape a thing has taken, which is how Sanskrit says 'in the form of'. It goes with परिणताम्: the fame turned into something, and this is what it turned into

  • ū-stem feminine, सप्तमी एकवचन locative singular

    भुवि

    भू

    on earth — glossed लोके, in the world. The locative places the river against the sky the cloud is crossing: the fame is down here, and the cloud has to come down to it. The same stem stood at 1.18 in the genitive, भुवः, and is irregular in the same way. भू is a monosyllable, which changes its endings

  • √नम् + क्त, द्वितीया एकवचन accusative singular

    परिणताम्

    printed परिणतां

    परिणता, from परि + √नम्

    turned into — glossed रूपविशेषमापन्नाम्, 'having arrived at a particular form'. The root is √नम्, to bend; with परि it is to bend all the way round, which is what a thing does when it becomes something else. The word is used of ripening fruit and of the world at the end of an age, and here of a reputation becoming water

  • a-stem masculine, षष्ठी एकवचन genitive singular

    रन्तिदेवस्य

    रन्तिदेव

    Rantideva's — glossed दशपुरपतेर्महाराजस्य, 'the great king who ruled Daśapura'. He is the king of the famous sacrifices, and Mallinātha ends the stanza with the story the whole compound rests on: at one of them so many cows were killed that the run-off from the heap of hides became a river, and that river is the Charmaṇvatī — the modern Chambal, whose name means 'having hides'

  • i-stem feminine, द्वितीया एकवचन accusative singular

    कीर्तिम्

    कीर्ति

    fame — and Mallinātha will not let it stay abstract: चर्मण्वत्याख्यां नदीम्, 'the river called Charmaṇvatī'. The object of the honouring is grammatically a reputation and geographically a river, and the stanza never says the second. Every word around it — born of the killing, turned into a shape, in the form of a current — is what makes the two the same thing

एनम् · शरवणभवम् · देवम् · आराध्य · सिद्धद्वन्द्वैः · वीणिभिः · जलकणभयात् · मुक्तमार्गः · उल्लङ्घिताध्वा · भुवि · स्रोतोमूर्त्या · परिणताम् · सुरभितनयालम्भजाम् · रन्तिदेवस्य · कीर्तिम् · मानयिष्यन् · व्यालम्बेथाः

uncheckedMallinātha, Sañjīvinī, whose commentary is written as anvaya and takes the two nominative compounds together before the verb“enaṃ pūrvoktaṃ … taṃ śaravaṇabhavam || devaṃ skandam || ārādhyopāsya vīṇibhi[r vī]ṇāvadbhiḥ … siddhadvandvaiḥ siddhamithunaiḥ | jalakaṇabhayāt | … muktamārgastyaktava[rt]mā sannullaṅghitādhvā | … bhuvi loke srotomūrtyā pravāharūpeṇa pariṇatāṃ … rantidevasya … kīrtim | … māna[y]iṣyansatkārayiṣyanvyālambethāḥ”

the dependency structure

व्यालम्बेथाः · क्रिया — hang low; glossed आलम्ब्यावतरेः, ‘catch hold and come down’, an आत्मनेपद optative, and the subject is the cloud, named nowhere but in the ending

आराध्य · having worshipped — the absolutive, the thing done first, उपास्य; ल्यप् because the root आ + √राध् carries a prefix

देवम् · कर्म of आराध्य — the god, glossed स्कन्दम्, backed with Amara's शरजन्मा षडाननः

एनम् · agreeing with देवम् — him, पूर्वोक्तम्; the backward-pointing pronoun एनद्, with no nominative of its own

शरवणभवम् · agreeing with देवम् — born in the reed-thicket, शरवणे भवः जन्म यस्य तम्

मुक्तमार्गः · बहुव्रीहि agreeing with the subject — with the road left clear, त्यक्तवर्त्मा; describes the cloud the stanza never names

सिद्धद्वन्द्वैः · करण / कर्तरि तृतीया — by pairs of Siddhas, सिद्धमिथुनैः; the agents who vacate the road

वीणिभिः · agreeing with सिद्धद्वन्द्वैः — carrying vīṇās, वीणावद्भिः; the affix इनि by व्रीह्यादि, 5.2.116

जलकणभयात् · हेतौ पञ्चमी — out of fear of the spray; the reason the couples move aside, a wetting stops a string from sounding

उल्लङ्घिताध्वा · बहुव्रीहि agreeing with the subject — having crossed so much road, उल्लङ्घितः अध्वा येन सः; कियन्तमध्वानं गतः

मानयिष्यन् · agreeing with the subject — meaning to honour, सत्कारयिष्यन्; the future active participle giving the purpose of the descent

कीर्तिम् · कर्म of मानयिष्यन् — the fame, which Mallinātha names चर्मण्वत्याख्यां नदीम्, the river Charmaṇvatī

रन्तिदेवस्य · षष्ठी — of Rantideva, दशपुरपतेर्महाराजस्य; whose fame it is

परिणताम् · agreeing with कीर्तिम् — turned into, रूपविशेषमापन्नाम्; from परि + √नम्

स्रोतोमूर्त्या · प्रकारे तृतीया — in the shape of a current, प्रवाहरूपेण; the form the fame took

भुवि · अधिकरण — on earth, लोके; the fame is down here, and the cloud must come down to it

सुरभितनयालम्भजाम् · agreeing with कीर्तिम् — born of the slaughter of Surabhi's daughters, सुरभितनयालम्भेन जायते इति

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

Worship this god born among the reeds, and go on. Pairs of Siddhas carrying vīṇās leave the road to you, afraid of your spray — a wetting will not let a string sound — and you have come a long way. Then hang low over the earth, meaning to do honour to Rantideva's fame, which was born of his killing of Surabhi's daughters and has taken the shape of a running stream.

uncheckedthe reader's reading, following Mallinātha's gloss

Worship this god born among the reeds, and go on. Pairs of Siddhas carrying vīṇās leave the road to you, afraid of your spray — a wetting will not let a string sound — and you have come a long way. Then hang low over the earth, meaning to do honour to Rantideva's fame, which was born of his killing of Surabhi's daughters and has taken the shape of a running stream.

  • Mallinātha, Sañjīvinī — 1.47, whole-verse gloss

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