• pronoun, प्रथमा बहुवचन nominative plural

  ये

  यद्

  who — the relative that opens the stanza, and Mallinātha's pratīka for the whole block is य इति, 'the one beginning ye'. It is answered by तान् at the head of the third pāda, so the clause is held open across two whole pādas before the correlative arrives

  grammar of ये

  ये and के are both nominative plurals of pronominal a-stems — ये from the relative यद्, के from the interrogative किम् — and they end not in the -आः an ordinary a-stem would take (as in शरभाः or रभसाः) but in a plain -ए. This is the pronominal ending: after a सर्वनाम, a pronoun, the nominative-plural affix जस् (that is, अस्) is replaced by शी, which is ई (Pāṇini 7.1.17 जसः शी), and अ + ई gives ए. So यद् + जस् becomes ये and किम् + जस् becomes के, the same ई that makes ते, सर्वे, अन्ये. It is why the relative and its answer are heard as ये … के across the stanza and never as the noun-like शरभाः.

  • Aṣṭādhyāyī — 7.1.17 जसः शी
  • Mallinātha, Sañjīvinī — 1.56: ya iti

• a-stem masculine, प्रथमा बहुवचन nominative plural

  संरम्भोत्पतनरभसाः

  रभस

  rush, impetus — glossed वेग, speed. The word ends a bahuvrīhi describing शरभाः and takes their case and number. Amara gives it two senses at once, रभसो वेगहर्षयोः, speed and delight, and the animal of this stanza has both: it is the joy of the thing that makes it leap at a cloud

  grammar of संरम्भोत्पतनरभसाः

  संरम्भोत्पतनरभसाः, ‘whose rush in leaping comes of fury’, is a bahuvrīhi of an odd shape, and Mallinātha glosses each of its three members from a lexicon before he joins them. संरम्भ he takes as कोप, anger, and quotes the Śabdārṇava for its range, संरम्भः सङ्क्रमे कोपे, ‘saṃrambha is used of an onset and of anger’; उत्पतन he glosses उत्प्लवन, springing upward; रभस he glosses वेग, speed, and quotes the Amarakośa, रभसो वेगहर्षयोः, ‘rabhas is used of speed and of delight’. His own paraphrase then sets them in three different cases — तेन उत्पतने रभसो येषां ते — which is what makes it a व्यधिकरणबहुव्रीहि, a possessive compound whose members do not agree. The animal has both of रभस's senses at once: it is the joy of the thing that makes it leap at a cloud.

  • Mallinātha, Sañjīvinī — 1.56: saṃrambhaḥ kopaḥ … tenotpatana utplavane rabhaso vego yeṣāṃ te; “rabhaso vegaharṣayoḥ” ityamaraḥ

• a-stem masculine, चतुर्थी एकवचन dative singular

  स्वाङ्गभङ्गाय

  भङ्ग

  for the breaking — the dative of purpose, which in this stanza is a dative of what will actually happen. भङ्ग is from √भञ्ज्, to break, and the noun is what breaks rather than the breaking of it only when a compound puts something before it, as here

  grammar of स्वाङ्गभङ्गाय

• pronoun, सप्तमी एकवचन locative singular

  तस्मिन्

  तद्

  on it — Mallinātha names what it stands for at once, तस्मिन् हिमाद्रौ, on that Himālaya. The locative reaches back into the stanza before, whose wildfire was on the same slope, so two consecutive verses are about two things that can go wrong on one mountain

  grammar of तस्मिन्

• an-stem masculine, द्वितीया एकवचन accusative singular

  मुक्ताध्वानम्

  printed मुक्ताध्वानं

  अध्वन्

  road — and the road is a particular one, शरभोत्प्लवनमार्गः, the reach of the animals' leap. The accusative singular is a strong case, अध्वानम्, where the न् survives and the vowel before it lengthens; the same word stood in the same case in Mallinātha's gloss at 1.47, कियन्तमध्वानम्

  grammar of मुक्ताध्वानम्

• अव्यय

  सपदि

  सपदि

  at once — an indeclinable built out of स and पद, 'with a foot down', which is to say within a single step. Mallinātha carries it over without a gloss. The alternative reading of these two pādas that `text.md` prints below the verse has दर्पोत्सेकात्, 'out of a swelling of pride', standing where this word stands: the printed text gives the speed of the leap and the variant gives its motive

  grammar of सपदि

• a-stem masculine, प्रथमा बहुवचन nominative plural

  शरभाः

  printed शरभा

  शरभ

  the śarabhas — Mallinātha calls them अष्टापद मृगविशेषाः, 'a particular beast, the eight-legged one', and quotes the Viśva for how far the word reaches: शरभः शलभे चाष्टापदे प्रोक्तो मृगान्तरे, 'śarabha is said of a locust, of the eight-legged one, and of another animal'. He picks the middle sense, and the stanza needs it: a locust could not break itself against the sky

  grammar of शरभाः

• √लङ्घ्, class 10, विधिलिङ्, parasmaipada, third person plural

  लङ्घयेयुः

  printed लङ्घयेयुर्भवन्तम्

  √लङ्घ्, on the stem लङ्घय्

  should they leap over — and Mallinātha stops to say what kind of optative it is: सम्भावनायां लिङ्, the लिङ् of supposition, which Pāṇini gives at 3.3.154 सम्भावनेऽलमिति चेत् सिद्धाप्रयोगे. It is neither an order nor a wish but the speaker entertaining a possibility — 'suppose they do leap'. One pāda later the same ending appears again in कुर्वीथाः and he names that one differently, विध्यर्थे लिङ्, so a single stanza carries the one लिङ् in two senses and only the commentary tells them apart. The alternative reading `text.md` prints below the verse has the plain future लङ्घयिष्यन्ति here, which turns the supposition into a prediction and loses the distinction altogether. The stem is लङ्घय्; whether that is the tenth class or a causative built on the first is not settled by the form, which is the same either way, and Mallinātha does not say

  grammar of लङ्घयेयुः

  लङ्घयेयुः, कुर्वीथाः and स्युः are all optatives, all the mood विधिलिङ्, and Mallinātha reads the one ending in three ways. लङ्घयेयुः he calls सम्भावनायां लिङ्, the optative of supposition (Pāṇini 3.3.154) — ‘suppose the śarabhas do leap at you’, neither an order nor a wish but a possibility entertained. कुर्वीथाः, one pāda on, he calls विध्यर्थे लिङ्, the optative of injunction (3.3.161), and glosses it with the imperative कुरुष्व — here the cloud is actually told to act, ‘make them scattered’. स्युः he leaves unnamed, glossing it with the flat present भवन्ति, because an optative inside a rhetorical question supposes nothing and enjoins nothing. So a single stanza carries the one लिङ् in three jobs, and only the commentary tells them apart.

  • Mallinātha, Sañjīvinī — 1.56: laṅghayeyuḥ sambhāvanāyāṃ liṅ … kurvīthāḥ kuruṣva vidhyarthe liṅ

• at-stem masculine, द्वितीया एकवचन accusative singular

  भवन्तम्

  printed लङ्घयेयुर्भवन्तम्

  भवत्

  you — the polite word, which declines as an at-stem. Mallinātha writes it into his paraphrase with a correlative in front, तं भवन्तम्, tying the accusative that ends the second pāda to मुक्ताध्वानम् before it and making both the object of लङ्घयेयुः

  grammar of भवन्तम्

• pronoun, द्वितीया बहुवचन accusative plural

  तान्

  तद्

  them — the correlative that answers the ये of the first word, and Mallinātha supplies the noun under it, तान् शरभान्. Two whole pādas stand between the relative and its answer, which is why he writes the noun back in

  grammar of तान्

• √कृ, class 8, विधिलिङ्, atmanepada, second person singular

  कुर्वीथाः

  printed कुर्वीथास्तुमुलकरकावृष्टिपातावकीर्णान्

  √कृ

  make them — glossed with the imperative कुरुष्व, which is middle as this form is. It is the second optative of the stanza and the second kind of optative: विध्यर्थे लिङ्, the लिङ् of injunction, Pāṇini 3.3.161 विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ्. So the cloud is told to act, where the śarabhas were only supposed to leap — one ending, one stanza, two jobs, and Mallinātha names both in the space of two lines

  grammar of कुर्वीथाः

• √कॄ + क्त, द्वितीया बहुवचन accusative plural

  तुमुलकरकावृष्टिपातावकीर्णान्

  printed कुर्वीथास्तुमुलकरकावृष्टिपातावकीर्णान्

  अवकीर्ण, from अव + √कॄ

  scattered — glossed विक्षिप्तान्, flung apart. The root is √कॄ, to scatter, whose past participle is कीर्ण. DCS gives the lemma as अवकृ, which is the other root: √कृ, to do, would make अवकृत. Nothing in the printed form separates them — the two roots differ by the length of one vowel that the participle does not show — and only the sense decides, which is why Mallinātha's one-word gloss settles it

  grammar of तुमुलकरकावृष्टिपातावकीर्णान्

• pronoun, प्रथमा बहुवचन nominative plural

  के

  किम्

  who — the rhetorical question that closes the stanza, and Mallinātha answers it in the same breath: सर्व एव भवन्तीत्यर्थः, 'meaning, every one of them is'. A question with न in it has its answer turned inside out, so 'who would not be' comes to 'all are'. It is the second such question in the canto after the कः of 1.43, where the answer he supplied was the opposite one, न कोऽपि, nobody

  grammar of के

• अव्यय

  वा

  वा

  then — not the ordinary 'or' here but the particle that leans on a question, the way English adds 'after all'. Mallinātha keeps it where it stands, अतः के वा, and adds his own अतः in front of it, so the question follows from what came before rather than opening something new

  grammar of वा

• अव्यय

  न

  न

  not — Mallinātha glosses it by repeating it, न स्युर् न भवन्ति. It is the smallest word in the pāda and the one the whole maxim turns on: without it the question would have the answer 'nobody', and with it the answer is 'everybody'

  grammar of न

• √अस्, class 2, विधिलिङ्, parasmaipada, third person plural

  स्युः

  √अस्

  would be — the third optative of the stanza, and the only one Mallinātha does not name a sense for. He glosses it with the flat present भवन्ति, which is what an optative in a rhetorical question comes to: nothing is being supposed and nothing enjoined, and the mood is there because the question is not about anyone in particular. √अस् has no middle at all, so the ending could only be this one

  grammar of स्युः

• a-stem neuter, प्रथमा एकवचन nominative singular

  परिभवपदम्

  printed परिभवपदं

  पद

  a thing to be slighted — glossed तिरस्कारपदम्. It is what स्युः predicates, so the case is the first and not the second; a neuter shows both alike and nothing on the page decides it, which is why DCS reads an accusative here. The verb decides it. A neuter singular standing as predicate to a masculine plural subject is ordinary Sanskrit where the predicate is an abstract 'a place for' rather than a thing counted

  grammar of परिभवपदम्

• a-stem masculine, प्रथमा बहुवचन nominative plural

  निष्फलारम्भयत्नाः

  यत्न

  effort — glossed उद्योग, exertion. The word ends the stanza, and the compound it ends is a bahuvrīhi describing के, so the last thing the verse says is which sort of people the question was about. यत्न is from √यत्, to strive, and names the trying rather than the doing, which is the point of the maxim

  grammar of निष्फलारम्भयत्नाः

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