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मेघदूतम् · कालिदास · 1.51

सरस्वती · Balarāma's water, and the drink refused

हित्वा हालामभिमतरसां रेवतीलोचनाङ्कां

हि
त्वा
हा
ला
म
भि
म
त
र
सां
रे
व
ती
लो
च
ना
ङ्कां

बन्धुप्रीत्या समरविमुखो लाङ्गली याः सिषेवे

ब
न्धु
प्री
त्या
स
म
र
वि
मु
खो
ला
ङ्ग
ली
याः
सि
षे
वे

कृत्वा तासामभिगममपां सौम्य सारस्वतीनां

कृ
त्वा
ता
सा
म
भि
ग
म
म
पां
सौ
म्य
सा
र
स्व
ती
नां

अन्तःशुद्धस्त्वमपि भविता वर्णमात्रेण कृष्णः

अ
न्तः
शु
द्ध
स्त्व
म
पि
भ
वि
ता
व
र्ण
मा
त्रे
ण
कृ
ष्णः

pāda a

  • हिguruthe conjunct त्व that follows it
  • त्वाguruits long vowel आ
  • हाguruits long vowel आ
  • लाguruits long vowel आ
  • मlaghuits short vowel, with a single consonant after it
  • भिlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • सांguruthe anusvāra it carries
  • रेguruits long vowel ए
  • वlaghuits short vowel, with a single consonant after it
  • तीguruits long vowel ई
  • लोguruits long vowel ओ
  • चlaghuits short vowel, with a single consonant after it
  • नाguruits long vowel आ
  • ङ्कांguruthe anusvāra it carries
  • yati after 4 — it falls inside हालाम्
  • yati after 10 — a word ends here — हालामभिमतरसां

pāda b

  • बguruthe conjunct न्ध that follows it
  • न्धुguruthe conjunct प्र that follows it
  • प्रीguruits long vowel ई
  • त्याguruits long vowel आ
  • सlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • मुlaghuits short vowel, with a single consonant after it
  • खोguruits long vowel ओ
  • लाguruits long vowel आ
  • ङ्गlaghuits short vowel, with a single consonant after it
  • लीguruits long vowel ई
  • याःguruthe visarga it carries
  • सिlaghuits short vowel, with a single consonant after it
  • षेguruits long vowel ए
  • वेguruits long vowel ए
  • yati after 4 — a word ends here — बन्धुप्रीत्या
  • yati after 10 — a word ends here — समरविमुखो

pāda c

  • कृguruthe conjunct त्व that follows it
  • त्वाguruits long vowel आ
  • ताguruits long vowel आ
  • साguruits long vowel आ
  • मlaghuits short vowel, with a single consonant after it
  • भिlaghuits short vowel, with a single consonant after it
  • गlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • पांguruthe anusvāra it carries
  • सौguruits long vowel औ
  • म्यlaghuits short vowel, with a single consonant after it
  • साguruits long vowel आ
  • रguruthe conjunct स्व that follows it
  • स्वlaghuits short vowel, with a single consonant after it
  • तीguruits long vowel ई
  • नांguruthe anusvāra it carries
  • yati after 4 — it falls inside तासाम्
  • yati after 10 — a word ends here — तासामभिगममपां

pāda d

  • अguruthe conjunct न्त that follows it
  • न्तःguruthe visarga it carries
  • शुguruthe conjunct द्ध that follows it
  • द्धguruthe conjunct स्त्व that follows it
  • स्त्वlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • पिlaghuits short vowel, with a single consonant after it
  • भlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • ताguruits long vowel आ
  • वguruthe conjunct र्ण that follows it
  • र्णlaghuits short vowel, with a single consonant after it
  • माguruits long vowel आ
  • त्रेguruits long vowel ए
  • णlaghuits short vowel, with a single consonant after it
  • कृguruthe conjunct ष्ण that follows it
  • ष्णःguruthe visarga it carries
  • yati after 4 — it falls inside शुद्धः
  • yati after 10 — a word ends here — भविता

  • हालाम् + अभिमतरसाम् → हालामभिमतरसां

    म् + अ

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

  • रेवतीलोचनाङ्काम् + बन्धुप्रीत्या → रेवतीलोचनाङ्कां

    म् + ब्

  • समरविमुखः + लाङ्गली → समरविमुखो

    ः + ल्

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

  • तासाम् + अभिगमम् → तासामभिगममपां

    म् + अ

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

  • अभिगमम् + अपाम् → तासामभिगममपां

    म् + अ

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

  • सारस्वतीनाम् + अन्तः → सारस्वतीनां

    म् + अ

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

  • अन्तः + शुद्धः → अन्तःशुद्धस्त्वमपि

    ः + श्

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

  • शुद्धः + त्वम् → अन्तःशुद्धस्त्वमपि

    ः + त्

  • त्वम् + अपि → अन्तःशुद्धस्त्वमपि

    म् + अ

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

  • अभिमत + रस → अभिमतरसाम्

    अ + र्

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

  • रेवती + लोचन → रेवतीलोचनाङ्काम्

    ई + ल्

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

  • लोचन + अङ्क → रेवतीलोचनाङ्काम्

    अ + अ → आ · falls inside the syllable ना

  • बन्धु + प्रीति → बन्धुप्रीत्या

    उ + प्

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

  • समर + विमुख → समरविमुखः

    अ + व्

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

  • वर्ण + मात्र → वर्णमात्रेण

    अ + म्

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

The stanza's joins are worth walking through. समरविमुखो लाङ्गली shows a visarga going to ओ before the voiced ल् of लाङ्गली (समरविमुखः + लाङ्गली): a visarga before a voiced sound turns into the ओ-glide. अन्तःशुद्धस्त्वमपि packs three: अन्तः keeps its visarga before the श् of शुद्ध, then शुद्धः goes to स् before the dental त् of त्वम् (शुद्धः + त्वम् → शुद्धस्त्वम्), and त्वम् + अपि leaves the म् untouched before the vowel. Word-final म् stays म् wherever a vowel follows — हालामभिमतरसां (हालाम् + अभिमत-) and तासामभिगममपां (तासाम् + अभिगमम् + अपाम्) — but goes to अनुस्वार before a consonant, as in ...रसां रेवती- and सारस्वतीनां.

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

  • हालाम् द्वितीया · accusative — कर्म, the object

    with अभिमतरसाम्, रेवतीलोचनाङ्काम्

  • बन्धुप्रीत्या तृतीया · instrumental — हेतौ तृतीया — an instrumental of cause, not of means; ‘out of love for kinsmen’

    The instrumental's plain use is करण, the means by which a thing is done. बन्धुप्रीत्या names not a means but a motive: Mallinātha glosses कुरुपाण्डवस्नेहेन, ‘out of affection for the Kurus and the Pāṇḍavas,’ both sides of the war being Balarāma's kinsmen, and then rules out the rival reading in three words — न तु भयेन, ‘and not out of fear.’ A man who quits a battle must be defended, and the case is the defence: he left it for love of both sides, not from cowardice. So the third case here gives the reason that covers both halves of what he did, the turning-away from the war and the giving-up of the wine.

    • Mallinātha, Sañjīvinī — 1.51: bandhuprītyā kurupāṇḍavasnehena | na tu bhayena

  • लाङ्गली प्रथमा · nominative — कर्ता, the agent

    with समरविमुखः

  • याः द्वितीया · accusative — कर्म, the object

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

  • अभिगमम् द्वितीया · accusative — कर्म, the object

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

  • सौम्य सम्बोधन · vocative — the one addressed

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

  • शुद्धः प्रथमा · nominative — कर्ता, the agent

  • त्वम् प्रथमा · nominative — कर्ता, the agent

  • भविता प्रथमा · nominative — कृत् predicate agreeing with त्वम् — an agent noun ‘one who will be,’ not the periphrastic-future finite verb its shape suggests

    By shape भविता is the third-person periphrastic future, ‘he will become,’ but the subject here is त्वम्, second person, which that reading would leave unconstrued — it would need भवितासि. Mallinātha therefore reads भविता as an agent noun by 3.1.133 ण्वुल्तृचौ, the rule that makes agent nouns: ‘one who will be,’ a predicate nominative standing in apposition to त्वम् and agreeing with it. He then justifies a word about the future doing duty for something immediate by 3.3.131 वर्तमानसामीप्ये वर्तमानवद्वा, which lets present-time forms cover what is near the present, and glosses सद्य एव पूतो भविष्यसि, ‘you will be clean this very moment.’

    • Mallinātha, Sañjīvinī — 1.51: ṇvultṛcau iti tṛc | vartamānasāmīpye vartamānavadvā

  • कृष्णः प्रथमा · nominative — कर्ता, the agent

    with वर्णमात्रेण

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

प्रकरण 8 · हो ढः

प्रकरण 11 · स्वरादिनिपातमव्ययम्

प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 16 · स्वादिभ्यः श्नुः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 36 · तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्

प्रकरण 48 · शेषे

प्रकरण 60 · स्त्रियाम्

not in the abridgement

अभिमतरसाम्

अभिमत · रस

  1. अभिमतः रसः यस्याः ताम्

    बहुव्रीहि — the one whose taste is the wanted one

बहुव्रीहि — it refers to हालाम्. whose taste is the one he wanted — glossed अभीष्टस्वादाम्. रस is the taste of a thing and also the pleasure of it, and both are in play: this is the wine Balarāma liked. The compound is there to make the giving-up cost something, which is what Mallinātha says outright two lines later — दुस्त्यजामपि, 'hard to give up though it was'

uncheckedMallinātha, Sañjīvinī“abhimatarasāmabhīṣṭasvādāṃ”

रेवतीलोचनाङ्काम्

रेवती · लोचन · अङ्क

  1. रेवत्याः लोचने

    तत्पुरुष (genitive) — Revatī's two eyes

  2. रेवतीलोचने एव अङ्कः

    कर्मधारय — those eyes, and they are the mark

  3. रेवतीलोचनाङ्कः यस्याः ताम्

    बहुव्रीहि — the wine that carries that mark

बहुव्रीहि — it refers to हालाम्. marked with Revatī's eyes — and Mallinātha says how a pair of eyes can be a mark on a drink: प्रतिबिम्बितत्वाच्चिह्नम्, 'a mark, because they are reflected in it'. Revatī is Balarāma's wife; she leans over the cup, and what he sees in the wine is her looking back. The compound is doing the work of a whole scene, and giving up the wine means giving that up too

uncheckedMallinātha, Sañjīvinī, who supplies the reflection“revatyāḥ svapriyāyā locane evāṅkaḥ pratibimbitatvāccihnaṃ yasyāstāṃ hālāṃ surām”

बन्धुप्रीत्या

बन्धु · प्रीति

  1. बन्धुषु प्रीतिः, तया

    तत्पुरुष (locative) — affection for kinsmen

तत्पुरुष. out of love for his kinsmen — Mallinātha names them, कुरुपाण्डवस्नेहेन: both sides of the war are Balarāma's relatives, and that is why he can take neither. Then he rules out the other reading in three words — न तु भयेन, 'and not out of fear'. A man who leaves a battle has to be defended, and the compound is the defence

uncheckedMallinātha, Sañjīvinī, who names the kinsmen and rules out fear“bandhuprītyā kurupāṇḍavasnehena | na tu bhayena”

समरविमुखः

समर · विमुख

  1. विगतं मुखं यस्मात् सः विमुखः

    बहुव्रीहि — one whose face is turned away

  2. समरात् विमुखः

    तत्पुरुष (ablative) — turned away from the battle

तत्पुरुष — it agrees with लाङ्गली. turned away from the war — glossed युद्धनिःस्पृहः, 'having no appetite for the fight'. The gloss shifts the compound from a body's posture to a mind's: विमुख says the face was turned, निःस्पृह says the wanting was gone. Mallinātha is again taking care that Balarāma not be read as running away

uncheckedMallinātha, Sañjīvinī, whose gloss moves the turning inward“samaravimukho yuddhaniḥspṛhaḥ”

वर्णमात्रेण

वर्ण · मात्र

  1. वर्णः मात्रा यस्य तत्, तेन

    बहुव्रीहि — that whose whole extent is the colour

बहुव्रीहि — it refers to कृष्णः. in colour and nothing more — मात्र at the end of a compound is the word for 'only that much', and Mallinātha renders the whole with a single particle, वर्णेनैव, 'by colour alone'. Then he says what is being excluded: न तु पापेन, 'and not by sin'. The stanza ends on कृष्णः, which is both the colour black and a name, and the compound before it is what keeps the name from sticking

uncheckedMallinātha, Sañjīvinī“varṇamātreṇa varṇenaiva kṛṣṇaḥ śyāmaḥ | na tu pāpenetyarthaḥ”

  • √हा + क्त्वा

    हित्वा

    हित्वा, from √हा

    having given up — glossed त्यक्त्वा, which is the same form on a commoner root. The suffix is क्त्वा rather than ल्यप् because the root carries no prefix. Mallinātha adds what the bare word does not say: दुस्त्यजामपि, 'though it was hard to give up'

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    हालाम्

    printed हालामभिमतरसां

    हाला

    wine — glossed सुरा, and fixed from Amara, सुरा हलिप्रिया हाला, where the middle word means 'dear to the plough-bearer' and so names Balarāma inside the definition of his drink. Then Mallinātha does something he does nowhere else in the canto: he reports that Vāmana quoted this very word, under a rule about a regional word deliberately used, as a case where a देशभाषापद — a word out of a local speech rather than out of Sanskrit — is good usage because a great poet used it. So the word is admitted on Kālidāsa's authority alone

    हालाम्, glossed सुरा, ‘wine,’ is the rarest word in the stanza, and Mallinātha spends more on it than on anything else. He fixes the sense from Amara — सुरा हलिप्रिया हाला — where the middle synonym हलिप्रिया, ‘dear to the plough-bearer,’ hides Balarāma's own name inside the definition of his drink. Then he does something he does nowhere else in the canto: he reports that Vāmana quoted this very word, under the rule अभिप्रयुक्तं देशभाषापदम्, as a case where a देशभाषापद — a word taken from a regional speech rather than from Sanskrit proper — counts as good usage because a great poet used it, अतीव कविप्रयोगात्साधु. So हाला is admitted on Kālidāsa's authority alone.

    • Mallinātha, Sañjīvinī — 1.51: hālāṃ surām | “surā halipriyā hālā” ityamaraḥ | deśabhāṣāpadamapyatīva kaviprayogātsādhu

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    अभिमतरसाम्

    printed हालामभिमतरसां

    रसा, the feminine the bahuvrīhi gives to रस

    taste — the noun is masculine on its own, and the compound it ends is feminine because हाला is. That is the ordinary rule for a bahuvrīhi, and it is visible here where it was invisible at 1.45: an a-stem takes a whole extra syllable to go feminine, so the shift shows on the page. The word is an a-stem masculine as a noun, and takes the feminine ā inside the bahuvrīhi

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    रेवतीलोचनाङ्काम्

    printed रेवतीलोचनाङ्कां

    अङ्का, the feminine the bahuvrīhi gives to अङ्क

    mark — glossed चिह्न. अङ्क is a brand, a stamp, the mark by which a thing is known, and what is stamped on this wine is a reflection. The word also means a lap and a stage-act, and neither is wanted here. The word is an a-stem masculine as a noun, and takes the feminine ā inside the bahuvrīhi

    रेवतीलोचनाङ्काम्, ‘marked with Revatī's eyes,’ is a bahuvrīhi stacked on a smaller compound, and Mallinātha unfolds it in stages: रेवत्याः लोचने, ‘Revatī's two eyes’ (a genitive tatpuruṣa); then those eyes are themselves the mark, लोचने एव अङ्कः (a karmadhāraya); then the whole is turned outward to name the wine that carries the mark, ...यस्याः ताम्. And he supplies the physics of it — प्रतिबिम्बितत्वात्, ‘because they are reflected in it’: Revatī, Balarāma's wife, leans over the cup, and what he sees in the wine is her looking back. अङ्क, glossed चिह्न, is the brand or stamp by which a thing is known; here what is stamped on the drink is a reflection, and giving up the drink means giving that up too.

    • Mallinātha, Sañjīvinī — 1.51: revatyāḥ svapriyāyā locane evāṅkaḥ pratibimbitatvāccihnaṃ yasyāstām

  • i-stem feminine, तृतीया एकवचन instrumental singular

    बन्धुप्रीत्या

    प्रीति

    affection — glossed स्नेह. The instrumental gives the reason for both halves of what Balarāma did: he left the war and he left the wine, and one motive covers the pair

  • a-stem masculine, प्रथमा एकवचन nominative singular

    समरविमुखः

    printed समरविमुखो

    विमुख

    turned away — literally 'face gone from'. The word is built as a bahuvrīhi and then used as the second member of another compound, which is how Sanskrit stacks a description on a description

  • in-stem masculine, प्रथमा एकवचन nominative singular

    लाङ्गली

    लाङ्गलिन्

    the plough-bearer — Balarāma, and Mallinātha derives the name before giving it: लाङ्गलमस्यास्तीति लाङ्गली, 'the one who has a plough', then हलधरः, which is the same name built on the other word for a plough. It is the third possessive in इनि in five stanzas, after वीणिभिः at 1.47 and शार्ङ्गिणः at 1.48, and all three name somebody by what he carries

  • pronoun, द्वितीया बहुवचन accusative plural

    याः

    यद्

    which — feminine plural, and it takes two more pādas to find out what: अपाम् in pāda 3, the waters. Sanskrit lets the relative stand a long way in front of its noun, and the stanza uses the whole distance

  • √सेव्, class 1, लिट्, atmanepada, third person singular

    सिषेवे

    √सेव्

    resorted to — the perfect, which is the tense for what happened long ago and out of sight, and the right one for a story from the epic. √सेव् is to attend on, and of water it means to go to and use: to drink it, bathe in it, live by it. The ending is आत्मनेपद, as this root always is; DCS reads it as active, the fifth verb in six stanzas it has read that way

    सिषेवे, ‘resorted to,’ is the perfect (लिट्), the tense Sanskrit keeps for what happened long ago and out of sight — exactly right for a deed out of the epic. √सेव् is ‘to attend on, to wait upon,’ and of water it means to go to it and use it: to drink, to bathe, to live by. The ending is आत्मनेपद, as this root always takes. And the स् of the reduplicated root turns to ष् after the इ of the reduplication — सि-सेवे → सिषेवे — by 8.3.59 आदेशप्रत्यययोः, the rule that retroflexes an स् after an इ- or उ-vowel; a naïve builder that misses it produces the wrong सिसेवे.

    • Mallinātha, Sañjīvinī — 1.51: yāḥ sārasvatī[ra]paḥ siṣeve

  • √कृ + क्त्वा

    कृत्वा

    कृत्वा, from √कृ

    having made — the second absolutive of the stanza, and it works with अभिगमम् as a light verb: 'making a visit' rather than 'visiting'. Sanskrit builds a great many verbs this way, out of √कृ and a noun, and the noun is where the meaning is

  • pronoun, षष्ठी बहुवचन genitive plural

    तासाम्

    printed तासामभिगममपां

    तद्

    of those — the answer to याः, a pāda and a half back. The pronoun is what carries Balarāma's waters over into the cloud's errand: the same waters, and now it is the cloud's turn

  • a-stem masculine, द्वितीया एकवचन accusative singular

    अभिगमम्

    printed तासामभिगममपां

    अभिगम

    a going to — glossed सेवा, attendance, which is the same word the verb सिषेवे is built on. So the cloud is asked to do to the water exactly what Balarāma did to it, and the commentary makes the two words match where the verse varies them

  • p-stem feminine, षष्ठी बहुवचन genitive plural

    अपाम्

    printed तासामभिगममपां

    अप्

    of the waters — the old word for water, which has no singular: water is always plural in it. The gender is feminine, which याः and तासाम् both show. It is the word behind the name of the Punjab's rivers and behind अप्सरस्, the one who moves in the waters. अप् is used in the plural only

  • a-stem masculine, सम्बोधन एकवचन vocative singular

    सौम्य

    सौम्य

    gentle one — glossed सुभग, and it is a vocative: the yakṣa breaks off in the middle of an instruction to address the cloud directly. The word is 'of the moon', सोम, and so cool, mild, kindly — the flattery is exact for what he is asking a raincloud to be

  • ī-stem feminine, षष्ठी बहुवचन genitive plural

    सारस्वतीनाम्

    printed सारस्वतीनां

    सारस्वती, the feminine of सारस्वत

    of the Sarasvatī — Mallinātha derives it, सरस्वत्या नद्या इमाः सारस्वत्यः, 'these are the river Sarasvatī's', which is the same 'this-belongs-to-that' derivation that made वासवी at 1.45 and कौरव one stanza back. Three of them in seven verses, each turning a name into an adjective by lengthening its first vowel. It declines on the नदी pattern, which is the regular feminine ī-stem

  • अव्यय

    अन्तः

    printed अन्तःशुद्धस्त्वमपि

    अन्तर्

    within — glossed अन्तरात्मनि, in the inner self. Mallinātha keeps the word outside the adjective in his gloss, which makes it an adverb of place rather than the first half of a compound, and then builds the whole moral of the stanza on it: अन्तःशुद्धिरेव सम्पाद्या न तु बाह्या, 'it is inward purity that has to be got, not outward'

  • √शुध् + क्त, प्रथमा एकवचन nominative singular

    शुद्धः

    printed अन्तःशुद्धस्त्वमपि

    शुद्ध, from √शुध्

    made clean — glossed twice, निर्मलः, without stain, and निर्दोषः, without fault, so that the cleanness is moral and not only physical. It is a past participle used of a future state, which is why the word next to it has to carry the tense

  • pronoun, प्रथमा एकवचन nominative singular

    त्वम्

    printed अन्तःशुद्धस्त्वमपि

    त्वद्

    you — the cloud, set against Balarāma across the whole stanza: he gave up his wine and went to the water, and you are to go to the same water. The pronoun is nominative and singular, and it is what forces the reading of भविता

  • अव्यय

    अपि

    printed अन्तःशुद्धस्त्वमपि

    अपि

    too — you as well as he, which is what makes the story an argument. Mallinātha's last sentence spells the argument out: Balarāma went to the Sarasvatī to expiate the killing of a bard even though he was outwardly clean already, तत्र भगवान्बलभद्र एव निदर्शनम्, 'the Lord Balabhadra is himself the illustration'; अतो भवतापि सरस्वती सर्वथा सेवितव्या, 'so you too must by all means go to the Sarasvatī'

  • ṛ-stem masculine, प्रथमा एकवचन nominative singular

    भविता

    भवितृ, from √भू with the affix तृच्

    will be — and the analysis follows Mallinātha rather than the obvious reading, for a reason the stanza forces. Read as the periphrastic future this is a third-person form, and the subject here is त्वम्, second person, which would need भवितासि. Mallinātha instead names the affix — ण्वुल्तृचौ इति तृच्, 3.1.133, which makes agent nouns — so भविता is a noun standing as the predicate of त्वम् and agreeing with it. Then he explains why a word about the future is used of something immediate, by 3.3.131 वर्तमानसामीप्ये वर्तमानवद्वा, which lets present forms cover what is near the present; and he draws the sense out plainly: अपि सद्य एव पूतो भविष्यसि, 'you will be clean this very moment'. It is an agent noun, 'one who will be', which is also the shape the third person of the periphrastic future takes

    भविता is the hinge of the stanza, and the reading follows Mallinātha against the obvious one. Taken as the periphrastic future, ‘he will become,’ भविता is third person, but its subject here is त्वम्, second person, which would demand भवितासि. So Mallinātha instead names the affix — ण्वुल्तृचौ, 3.1.133, the rule that makes agent nouns — reading भविता as the agent noun ‘one who will be,’ a predicate standing in apposition to त्वम् and agreeing with it. Then he explains why a word about the future does duty for something immediate: by 3.3.131 वर्तमानसामीप्ये वर्तमानवद्वा, present-time forms may cover what is near the present, and he draws it out — अपि सद्य एव पूतो भविष्यसि, ‘you will be clean this very moment.’ The agent noun in तृ and the third person of the periphrastic future share a shape, and the verse leans on the overlap.

    • Mallinātha, Sañjīvinī — 1.51: “ṇvultṛcau” iti tṛc | api sadya eva pūto bhaviṣyasi | “vartamānasāmīpye vartamānavadvā”

  • a-stem neuter, तृतीया एकवचन instrumental singular

    वर्णमात्रेण

    मात्र

    no more than — मात्र is a measure, and at the end of a compound it means that the thing measured goes no further. The instrumental says in what respect: black in that one respect and in no other

  • a-stem masculine, प्रथमा एकवचन nominative singular

    कृष्णः

    कृष्ण

    black — glossed श्यामः, dark. The last word of the stanza is also a name, and the whole point of वर्णमात्रेण in front of it is that only the colour is meant: न तु पापेन, not black with sin. Two stanzas back the cloud was called the thief of Kṛṣṇa's colour; here it is told that the colour is all it has of him

सौम्य · बन्धुप्रीत्या · समरविमुखः · लाङ्गली · अभिमतरसाम् · रेवतीलोचनाङ्काम् · हालाम् · हित्वा · याः · सिषेवे · तासाम् · सारस्वतीनाम् · अपाम् · अभिगमम् · कृत्वा · त्वम् · अपि · अन्तः · शुद्धः · वर्णमात्रेण · कृष्णः · भविता

uncheckedMallinātha, Sañjīvinī, whose commentary is written as anvaya and puts the relative clause before the main sentence“bandhuprītyā kurupāṇḍavasnehena … samaravimukho … lāṅgalī haladharaḥ | abhimatarasām … yasyāstāṃ hālāṃ surām … hitvā tyaktvā | … yāḥ sārasvatī[ra]paḥ siṣeve | he saumya subhaga, tvaṃ tāsāṃ … abhigamaṃ sevāṃ kṛtvānto'ntarātmani śuddho … bhavitā … varṇamātreṇa varṇenaiva kṛṣṇaḥ śyāmaḥ”

the dependency structure

सिषेवे · क्रिया — resorted to; the perfect (लिट्), the tense for a deed long past and out of sight, and the stanza's one finite verb — भविता in the last pāda is a noun, not a verb, so the whole main clause hangs under this one

लाङ्गली · कर्ता — the plough-bearer, Balarāma; लाङ्गलमस्यास्तीति लाङ्गली, ‘the one who has a plough’, हलधरः

समरविमुखः · agreeing with लाङ्गली — turned away from the war, glossed युद्धनिःस्पृहः, ‘with no appetite for the fight’

याः · कर्म — which waters; the relative, feminine plural, standing pādas ahead of its noun अपाम्

बन्धुप्रीत्या · हेतौ तृतीया — out of love for his kinsmen, कुरुपाण्डवस्नेहेन; न तु भयेन, ‘and not from fear’

हित्वा · पूर्वकालक्रिया — having given up, त्यक्त्वा; क्त्वा because the root carries no prefix, and दुस्त्यजामपि, ‘though it was hard to give up’

हालाम् · कर्म of हित्वा — the wine, सुरा; a देशभाषापद admitted on Kālidāsa's authority

अभिमतरसाम् · agreeing with हालाम् — whose taste was the one he liked, अभीष्टस्वादाम्

रेवतीलोचनाङ्काम् · agreeing with हालाम् — carrying the mark of Revatī's eyes, reflected in it, प्रतिबिम्बितत्वात्

भविता · कृत् predicate of त्वम् — will be; an agent noun by 3.1.133, not a finite verb, and the second, main statement that hangs here under the one finite सिषेवे

सौम्य · सम्बोधन — gentle one, सुभग; the yakṣa breaks off to address the cloud

त्वम् · कर्ता of the main statement — you, the cloud, set against Balarāma across the whole stanza

अपि · — too; you as well as he, which turns the story into an argument

कृत्वा · पूर्वकालक्रिया — having made; with अभिगमम् a light verb, ‘making a visit’ rather than ‘visiting’

अभिगमम् · कर्म of कृत्वा — a going-to, glossed सेवा, the same attendance the verb सिषेवे is built on

अपाम् · षष्ठी — of the waters; the old word for water, plural only, feminine

तासाम् · agreeing with अपाम् — of those; the correlative that answers याः

सारस्वतीनाम् · agreeing with अपाम् — of the Sarasvatī, सरस्वत्या नद्या इमाः सारस्वत्यः

शुद्धः · predicate with भविता — clean, निर्मलः, निर्दोषः; a past participle used of a future state

अन्तः · क्रियाविशेषण — within, अन्तरात्मनि; kept an adverb of place, not the first half of a compound

कृष्णः · predicate with भविता — black, श्यामः; also the name, which वर्णमात्रेण keeps off

वर्णमात्रेण · विषये तृतीया — in colour only, वर्णेनैव; न तु पापेन, ‘and not by sin’

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

Gentle one, go to those waters of the Sarasvatī — the ones the plough-bearer went to, when out of love for his kinsmen he turned away from the war and gave up the wine he liked, that carried the mark of Revatī's eyes. Go to them and you too will be clean within, and black in colour only.

uncheckedthe reader's reading, following Mallinātha's gloss

Gentle one, go to those waters of the Sarasvatī — the ones the plough-bearer went to, when out of love for his kinsmen he turned away from the war and gave up the wine he liked, that carried the mark of Revatī's eyes. Go to them and you too will be clean within, and black in colour only.

  • Mallinātha, Sañjīvinī — 1.51, whole-verse gloss

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