• pronoun, द्वितीया एकवचन accusative singular

  तम्

  printed तं

  तद्

  it — the mountain, and Mallinātha names it, तं हिमाद्रिम्. The accusative is the object of बाधेत, and it stands first in the stanza with its verb two words into the second pāda, so the thing threatened is named before the threat is

  grammar of तम्

• अव्यय

  चेत्

  printed चेद्

  चेत्

  if — the second चेत् in three stanzas, after the first in the poem at 1.53. Mallinātha glosses it with the other word for the same thing, बाधेत चेत् पीडयेद् यदि, so the two conditionals of this stretch are tied together by his own hand. Here it stands second in its clause as it must, after the तम् that opens the verse

  grammar of चेत्

• u-stem masculine, सप्तमी एकवचन locative singular

  वायौ

  वायु

  when the wind — glossed वनवाते, the wind of the woods. It is the subject of a locative absolute, the construction that puts a whole subordinate clause into the seventh case: two words, a noun and a participle, both in the locative, and the sense is 'while that is going on'

  grammar of वायौ

• √सृ + शतृ, सप्तमी एकवचन locative singular

  सरति

  सरत्, from √सृ

  blowing — and the word is the second in two stanzas that could be two things and is settled by the commentator. सरति is the third person singular present, 'it moves', and equally the locative singular of the present participle, 'it moving'; the letters are the same. Mallinātha writes वाति सति, adding the सत् of a locative absolute in so many words, and that decides it for the participle. The stanza before had वक्ष्यसि, which two roots could have made; this one has a form two constructions could have made

  grammar of सरति

• an-stem masculine, प्रथमा एकवचन nominative singular

  सरलस्कन्धसङ्घट्टजन्मा

  जन्मन्, neuter as a noun and masculine here

  birth — जन्मन् is neuter wherever it stands alone, and this compound is masculine because दवाग्निः is, so the word shows the masculine nominative जन्मा where on its own it would show जन्म. The stanza does this twice, in opposite directions: this member goes neuter to masculine and फलाः at the end goes neuter to feminine. A bahuvrīhi has no gender of its own and takes the gender of whatever it describes. जन्मन् is neuter as a noun and takes the masculine ending inside the bahuvrīhi

  grammar of सरलस्कन्धसङ्घट्टजन्मा

  सरलस्कन्धसङ्घट्टजन्मा, “born of the grinding together of pine-trunks,” is a bahuvrīhi describing दवाग्निः, and Mallinātha reads it out member by member: सरल is the देवदारु, the deodar; स्कन्ध, for which he quotes Amara — अस्त्री प्रकाण्डः स्कन्धः स्यान्मूलाच्छाखावधेस्तरोः, “प्रकाण्ड or स्कन्ध, of either gender, is the tree from the root as far as the branches,” the trunk; सङ्घट्ट, glossed सङ्घर्षण, their grinding against each other; and जन्मन्, the fire's birth from it. Then he defends the compound's shape. His own paraphrase is सङ्घट्टनेन जन्म यस्य, “whose birth is by the grinding,” with सङ्घट्ट in the instrumental and जन्मन् in the nominative — a व्यधिकरणबहुव्रीहि, a bahuvrīhi whose members do not stand in one case, where the ordinary kind (2.2.24 अनेकमन्यपदार्थे) has them agree. He says it is sound and says why: जन्मोत्तरपदत्वात्, “because जन्मन् is the last member,” and adds इत्युक्तम्, that the licence is a received one. जन्मन् is neuter as a noun and here takes the masculine ending, जन्मा, from the fire the compound describes.

  • Mallinātha, Sañjīvinī — 1.55: teṣāṃ saṅghaṭṭanena janma yasya … janmottarapadatvādvyadhikaraṇo'pi bahuvrīhiḥ sādhuḥ

• √बाध्, class 1, विधिलिङ्, atmanepada, third person singular

  बाधेत

  printed बाधेतोल्काक्षपितचमरीबालभारो

  √बाध्

  should it press on it — glossed पीडयेत्, should it hurt it. The optative here is neither an order nor a supposition the speaker entertains but the plain 'if it should', which is what चेत् in the same clause makes of it. √बाध् is आत्मनेपद and has no active at all, so the ending has to be the middle one

  grammar of बाधेत

  बाधेत, “should it press on it,” is the verb of the if-clause, and three things meet in it. It is an optative (विधिलिङ्), but neither an order nor a wish — the plain “should it,” which is what चेत्, glossed यदि, makes of it; Mallinātha writes बाधेत चेत् पीडयेद् यदि, pairing चेत् with the other conditional word. चेत् stands second in its clause, after the तम् that opens the verse. And the ending is आत्मनेपद: √बाध् is आत्मनेपदी and has no active at all, so the middle बाधेत is the only form there is. This conditional clause props against the main request in अर्हसि: if the fire should come at the mountain, you are the one to put it out.

  • Mallinātha, Sañjīvinī — 1.55: taṃ himādriṃ bādheta cetpīḍayedyadi

• a-stem masculine, प्रथमा एकवचन nominative singular

  उल्काक्षपितचमरीबालभारः

  printed बाधेतोल्काक्षपितचमरीबालभारो

  भार

  load — the last member of a bahuvrīhi describing the fire, and glossed समूहाः, a mass. भार is what is carried, so a beast's coat of hair is a load it wears; the plural in Mallinātha's gloss counts the animals

  grammar of उल्काक्षपितचमरीबालभारः

• i-stem masculine, प्रथमा एकवचन nominative singular

  दवाग्निः

  अग्नि

  fire — the subject of बाधेत, and the word both the long compounds in front of it describe. It arrives at the end of the second pāda, after twenty-one syllables of description, so the stanza names what is coming only once it has said what it has already done

  grammar of दवाग्निः

• √अर्ह्, class 1, लट्, parasmaipada, second person singular

  अर्हसि

  printed अर्हस्येनं

  √अर्ह्

  you are the one to — √अर्ह् with an infinitive is the standard Sanskrit way of asking politely, and it says both 'you are able' and 'it would be worthy of you'. The whole stanza is built to earn that second sense: the last pāda says why quenching the fire is what a great one's wealth is for, so the request is put as an argument about the addressee's own nature

  grammar of अर्हसि

  अर्हसि, “you are the one to,” carries the whole request. √अर्ह् with an infinitive is the standard Sanskrit courtesy: it says at once “you are able to” and “it would be worthy of you,” and the verse is built to earn the second sense. What it governs is शमयितुम्, “to quieten,” the infinitive of the causative of √शम्, “to grow still” — a fire in Sanskrit is not put out so much as calmed, and the same causative stem returns in the प्रशमन of the last pāda, so the thing asked for and the reason for asking are one word twice. अलम्, “enough,” tells that the वारिधारासहस्र, the thousand streams, suffice for it.

  • Mallinātha, Sañjīvinī — 1.55: enaṃ davāgniṃ vāridhārāsahasraiḥ śamayitumarhasi

• pronoun, द्वितीया एकवचन accusative singular

  एनम्

  printed अर्हस्येनं

  एनद्

  it — the fire, and Mallinātha names it, एनं दवाग्निम्. एनद् is a defective pronoun: it has no nominative and no first form of its own, and stands only where something has already been named, which is exactly its work here. The stanza said दवाग्निः at the end of the second pāda and will not say it again. एनद् is used only in the unaccented cases

  grammar of एनम्

• √शम् + णिच् + तुमुन्

  शमयितुम्

  printed शमयितुमलं

  शमयितुम्, from √शम् with णिच्

  to put out — the infinitive that अर्हसि governs. The root is √शम्, to grow quiet, and the causative makes it 'to quieten': a fire is not extinguished in Sanskrit so much as calmed. The same causative stem stands in the प्रशमन of the last pāda, so the thing asked for and the reason for asking are the same word twice

  grammar of शमयितुम्

• अव्यय

  अलम्

  printed शमयितुमलं

  अलम्

  enough to — the particle of sufficiency, saying that the thousand streams are equal to the fire. Mallinātha passes over it: his paraphrase of the line, एनं दवाग्निं वारिधारासहस्रैः शमयितुमर्हसि, has every other word of the pāda in it and not this one, so the reading here is the analysis's

  grammar of अलम्

• a-stem neuter, तृतीया बहुवचन instrumental plural

  वारिधारासहस्रैः

  सहस्र

  with thousands — instrumental of the means, and the only thing in the stanza the cloud actually has to give. Everything else in it is either the fire's or the mountain's

  grammar of वारिधारासहस्रैः

• ā-stem feminine, प्रथमा बहुवचन nominative plural

  आपन्नार्तिप्रशमनफलाः

  फला, the feminine the bahuvrīhi gives to फल

  fruit — glossed प्रयोजनम्, purpose. फल is neuter on its own and feminine here because सम्पदः is, which is the second gender shift of this one stanza and the fourth in five verses. Mallinātha's तास्तथोक्ताः keeps the feminine visible in his own paraphrase. फल is an a-stem neuter as a noun and takes the feminine ā inside the bahuvrīhi

  grammar of आपन्नार्तिप्रशमनफलाः

  आपन्नार्तिप्रशमनफलाः, “having the stilling of the afflicted's pain for their fruit,” is the maxim's predicate, and Mallinātha builds it slowly: आपन्न is आर्त, one fallen into distress; आर्तिप्रशमन is आपन्निवारण, the warding-off of misfortune; and फल is प्रयोजन, not the fruit a thing bears but the purpose it is for. Above all he keeps the एव the compound cannot show — एव फलं यासाम्, “whose only purpose it is” — which turns the last pāda from an observation into a rule: the riches of the great, उत्तमानाम् glossed महताम्, are for nothing but the stilling of others' pain. He names no figure here; he only draws the conclusion, अतो हिमाचलस्य दावानलस्त्वया शमयितव्यः, “so the Himālaya's wildfire is to be quenched by you.”

  • Mallinātha, Sañjīvinī — 1.55: āpannānāmārtānāmārtipraśamanamāpannivāraṇameva phalaṃ prayojanaṃ yāsāṃ tāstathoktā hi

• d-stem feminine, प्रथमा बहुवचन nominative plural

  सम्पदः

  printed सम्पदो

  सम्पद्

  riches — glossed समृद्धयः, prosperities, and the plural is the ordinary one for wealth. सम्पद् is what has fallen together for a man, from सम् + √पद्, so the word already carries the accident that the maxim is about: the great did not earn their riches so much as have them arrive

  grammar of सम्पदः

• अव्यय

  हि

  printed ह्युत्तमानाम्

  हि

  for — the particle that turns the last pāda from a fourth line into a reason, and Mallinātha reads it as one: युक्तं चैतदित्याह, 'and he says that this is fitting'. The shape is the one he has three times called अर्थान्तरन्यास, a general truth set beside the particular case to prop it up — the request in the first three pādas, the rule about the wealth of the great in the fourth. **He does not name the figure here.** He gives the maxim's sense, adds his own conclusion — अतो हिमाचलस्य दावानलस्त्वया शमयितव्यः, 'so the Himālaya's wildfire is to be quenched by you' — and says nothing about alaṃkāra. The figure layer of this verse is therefore absent, as it is for every stanza he leaves unnamed

  grammar of हि

• a-stem masculine, षष्ठी बहुवचन genitive plural

  उत्तमानाम्

  printed ह्युत्तमानाम्

  उत्तम

  of the highest — glossed महताम्, of the great. उत्तम is a superlative built on उद्, up, so the word is 'the uppermost' before it is 'the best', and the maxim it ends is about people whose position is what obliges them. It is the last word of the verse, and the cloud is being counted among them

  grammar of उत्तमानाम्

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