• √आस् + शानच्, with ई for its आ, षष्ठी बहुवचन genitive plural

  आसीनानाम्

  printed आसीनानां

  आसीन, from √आस्

  of the deer that are lying there — glossed उपविष्टानाम्, 'seated'. The participle is irregular and Pāṇini writes a rule for it alone: 7.2.83 ईदासः puts ई in place of the आ of the ending आन after √आस्, so the word is आसीन and not आसान. It is a genitive absolute in all but name — the deer are not doing anything to the mountain, they are simply on it, and their being there is what has scented the rocks

  grammar of आसीनानाम्

• a-stem masculine, द्वितीया एकवचन accusative singular

  सुरभितशिलम्

  printed सुरभितशिलं

  शिल, the masculine the bahuvrīhi gives to शिला

  rock — शिला is feminine on its own account and this compound is masculine because अचलम् is, so the ā of the noun goes and the ending of the mountain comes on. That is the same rule as at 1.51, 1.52 and 1.53, running the other way: there a masculine noun took a feminine ending inside a bahuvrīhi, and here a feminine noun takes a masculine one. A bahuvrīhi has no gender of its own; it borrows the gender of what it describes. शिला is an ā-stem feminine as a noun and takes the masculine ending inside the bahuvrīhi

  grammar of सुरभितशिलम्

  सुरभितशिलम् is a bahuvrīhi describing अचलम्, and Mallinātha carries the whole of it over in one breath, तासां गन्धैः सुरभिताः सुरभीकृताः शिला यस्य तम्, “the one whose rocks are made fragrant by their scents.” His gloss सुरभीकृताः is the point: सुरभित is not “fragrant” but “made fragrant,” a participle built on सुरभि by the च्वि-and-causative route that turns a quality into something done to a thing — the rocks did not smell of musk until the deer lay on them. And शिला, feminine on its own, takes a masculine ending here (शिल) because the bahuvrīhi borrows the gender of अचलम्, which it describes. A bahuvrīhi has no gender of its own.

  • Mallinātha, Sañjīvinī — 1.54: tāsāṃ gandhaiḥ surabhitāḥ surabhīkṛtāḥ śilā yasya taṃ

• a-stem masculine, तृतीया बहुवचन instrumental plural

  नाभिगन्धैः

  printed नाभिगन्धैर्मृगाणां

  गन्ध

  with the scents — instrumental of what does the scenting, and Mallinātha replaces the compound with कस्तूरीगन्धैः, 'with the scents of musk'. The plural counts the deer rather than the smells

  grammar of नाभिगन्धैः

  नाभिगन्धैः, “with the navel-scents,” makes Mallinātha give नाभि two readings, each with a dictionary behind it. Either नाभि is the navel and the musk comes out of it, तेषां तदुद्भवत्वात्, which is why the substance is called मृगनाभि, deer-navel, at all — and he quotes Amara for the synonyms, मृगनाभिर्मृगमदः कस्तूरी च. Or, अथवा, नाभि simply means musk, and for that he quotes the Viśva, नाभिः प्रधाने कस्तूरीमदे च क्वचिदीरितः. Two lexicons, two readings, and he lets both stand. He will not leave मृगाणाम् at plain deer either: they are कस्तूरिकामृगाणाम्, musk-deer, and he argues the species rather than glossing it, अन्यथा नाभिगन्धानुपपत्तेः, “otherwise the navel-scents would not be accounted for.”

  • Mallinātha, Sañjīvinī — 1.54: nābhigandhaiḥ kastūrīgandhaiḥ … “mṛganābhirmṛgamadaḥ kastūrī ca” ityamaraḥ … “nābhiḥ pradhāne kastūrīmade ca kvacidīritaḥ” iti viśvaḥ

• a-stem masculine, षष्ठी बहुवचन genitive plural

  मृगाणाम्

  printed नाभिगन्धैर्मृगाणां

  मृग

  of the deer — and Mallinātha will not leave it at deer. He says which: कस्तूरिकामृगाणाम्, musk-deer, and gives the reason as an argument rather than a gloss — अन्यथा नाभिगन्धानुपपत्तेः, 'otherwise the navel-scents would not be accounted for'. The species is read off the compound in front of it. The generator gets this word's णत्व right, मृगाणाम् and not मृगानाम्, because the ऋ and the न् are inside one word; what it got wrong at 1.48 was the same change across a compound seam

  grammar of मृगाणाम्

• pronoun, षष्ठी एकवचन genitive singular

  तस्याः

  printed तस्या

  तद्

  her — the Gaṅgā again, the third stanza running to open on a pronoun for her. Mallinātha names her once more, तस्या गङ्गायाः. The genitive belongs to प्रभवम्: it is her source

  grammar of तस्याः

• अव्यय

  एव

  एव

  the very — the particle that fastens a word down against the alternatives. Here it insists that this is her source and not merely a mountain she passes: the cloud has been following the river since 1.52, and this is where the following ends

  grammar of एव

• a-stem masculine, द्वितीया एकवचन accusative singular

  प्रभवम्

  printed प्रभवमचलं

  प्रभव

  the source — and Mallinātha derives it before he uses it: प्रभवत्यस्मादिति प्रभवः कारणम्, 'that from which it springs is the प्रभव, the cause'. The noun is built on the ablative sense of the verb, so the word for a river's source is the word for a thing's origin, and the mountain is called the river's cause

  grammar of प्रभवम्

• a-stem masculine, द्वितीया एकवचन accusative singular

  अचलम्

  printed प्रभवमचलं

  अचल

  the mountain — literally the not-moving one, न + चल, which is one of the several words for a mountain built out of standing still. It is the object of प्राप्य, and Mallinātha identifies it as हिमाद्रि, the Himālaya, when he comes to तस्य a line later

  grammar of अचलम्

• √आप् + ल्यप्

  प्राप्य

  प्राप्य, from प्र + √आप्

  having reached — the absolutive a prefixed root takes, ल्यप् rather than क्त्वा. It orders the stanza: reach the mountain first, then settle on the peak, then wear the beauty. The same form stood at 1.30, where it was reaching a place on the way, and at 1.37, where it was getting a thing rather than arriving anywhere

  grammar of प्राप्य

• a-stem masculine, द्वितीया एकवचन accusative singular

  गौरम्

  printed गौरं

  गौर

  white — agreeing with अचलम्, and Mallinātha glosses it सित and quotes Amara for the equation, अवदातः सितो गौरः. It is the adjective inside गौरी, the name of the goddess who was laughed at two stanzas ago; the mountain is her father, and the word for her colour is being used of him

  grammar of गौरम्

• a-stem masculine, तृतीया बहुवचन instrumental plural

  तुषारैः

  तुषार

  with snow — instrumental of what makes it white, and the plural counts falls of it. तुषार is frost or snow as the cold thing rather than हिम as the white thing, and it is the word inside तुषाराद्रि, another name for the range Mallinātha calls हिमाद्रि here

  grammar of तुषारैः

• √वह्, class 1, लृट्, parasmaipada, second person singular

  वक्ष्यसि

  printed वक्ष्यस्यध्वश्रमविनयने

  √वह्

  you will carry — and this is the word of the stanza that has to be decided rather than read. वक्ष्यसि is the future of √वच्, to speak, and equally the future of √वह्, to bear: both roots make वक्ष्य- before the future ending, and nothing in the form tells them apart. Mallinātha decides it in three syllables and then names the root outright — वक्ष्यसि वोढासि, 'you will bear', and वहतेर्लृट्, 'the लृट् of वहति'. What settles it is the object: शोभाम्, a beauty, is something worn and not something said

  grammar of वक्ष्यसि

  वक्ष्यसि, “you will carry,” is the word of the stanza that has to be decided rather than read. It is at once the future of √वच्, to speak, and the future of √वह्, to bear: both roots make वक्ष्य- before the future ending, and nothing in the form tells them apart. Mallinātha decides it in three syllables and then names the root outright — वक्ष्यसि वोढासि, “you will bear,” वहतेर्लृट्, “the लृट् of वहति.” What settles it is the object: शोभाम्, a beauty, is something worn and not something said. So the cloud will not speak a beauty on the peak; it will wear one.

  • Mallinātha, Sañjīvinī — 1.54: śobhāṃ vakṣyasi voḍhāsi | vahaterlṛṭ

• a-stem neuter, सप्तमी एकवचन locative singular

  अध्वश्रमविनयने

  printed वक्ष्यस्यध्वश्रमविनयने

  विनयन, from वि + √नी with ल्युट्

  that takes the weariness of the road away — locative, agreeing with शृङ्गे. **DCS reads विनयेन here**, the instrumental of विनय, where this text and Mallinātha both read विनयने, the locative of विनयन; his gloss अपनोदके is a locative and settles it. That is the reverse of 1.53, where the text stood alone against DCS and the commentary together

  grammar of अध्वश्रमविनयने

• pronoun, षष्ठी एकवचन genitive singular

  तस्य

  तद्

  its — of the mountain, and Mallinātha finally names him here rather than at अचलम्: तस्य हिमाद्रेः, 'of that Himālaya'. The stanza has one तस्याः for the river and one तस्य for the mountain, four words apart and eight syllables apart in the metre, and the only thing telling them apart is the gender of the pronoun

  grammar of तस्य

• a-stem neuter, सप्तमी एकवचन locative singular

  शृङ्गे

  शृङ्ग

  on the peak — locative of where the cloud settles. शृङ्ग is a horn before it is a summit, which keeps the bull of the last pāda company: the mountain has horns, and so does the animal the cloud's beauty is being measured against

  grammar of शृङ्गे

• √सद् + क्त, प्रथमा एकवचन nominative singular

  निषण्णः

  निषण्ण, from नि + √सद्

  settled — a past participle describing the cloud, and Mallinātha adds सन् to it, निषण्णः सन्, which turns the state into the circumstance of the main verb: it is by being seated there that the cloud wears the beauty. The form has two sound changes stacked in it — the स् of √सद् becomes ष् after the इ of नि, and the द् before the त of क्त becomes न्, so नि + सद् + त comes out निषण्ण

  grammar of निषण्णः

• ā-stem feminine, द्वितीया एकवचन accusative singular

  शोभाम्

  printed शोभां

  शोभा

  a beauty — the object of वक्ष्यसि, and the word that decides which root that verb comes from. शोभा is the look a thing has when it is at its best, from √शुभ्, to shine; one wears it, and that is why the verb has to be √वह्

  grammar of शोभाम्

• √मा + यत्, द्वितीया एकवचन accusative singular

  शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम्

  उपमेया, from उप + √मा with यत्

  to be compared — a कृत्य, the kind of form that says a thing is fit to be done to, and Mallinātha unfolds it as उपमातुम् अर्हाम्, 'deserving to be compared'. उपमा is the name of the figure of comparison, and this is the same word before it became a technical term: what the beauty is compared *to* is the mud, and the compound in front of उपमेय carries it

  grammar of शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम्

  शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम् Mallinātha builds member by member: शुभ्रो यस्त्रिनयनस्य त्र्यम्बकस्य वृषो वृषभः, तेनोत्खातेन विदारितेन पङ्केन सह उपमेयाम् उपमातुमर्हाम्. So शुभ्र, “white,” belongs to the bull across the intervening genitive, उत्खात is “torn open,” and उपमेय — a कृत्य, a form meaning “fit to be done” — is spelled out as उपमातुम् अर्हा, “deserving to be compared.” He quotes Amara for the bull, सुकृते वृषभे वृषः, because वृष means both a bull and a good deed. And he stops to say what does not happen to त्रिनयन: the ण-substitution that पूर्वपदात्संज्ञायामगः (Pāṇini 8.4.3) would make does not take place, क्षुभ्नादिषु च (8.4.39) forbidding it — the word is शुभ्रत्रिनयन and not शुभ्रत्रिणयन.

  • Mallinātha, Sañjīvinī — 1.54: śubhro yastrinayanasya tryambakasya vṛṣo vṛṣabhaḥ … “pūrvapadātsaṃjñāyāmagaḥ” iti ṇatvaṃ na bhavati “kṣubhrādiṣu ca” iti niṣedhāt

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