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मेघदूतम् · कालिदास · 1.57

हिमालय · Śiva's footprint on the rock

तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमौलेः

त
त्र
व्य
क्तं
दृ
ष
दि
च
र
ण
न्या
स
म
र्धे
न्दु
मौ
लेः

शश्वत् सिद्धैरुपहृतबलिं भक्तिनम्रः परीयाः

श
श्व
त्सि
द्धै
रु
प
हृ
त
ब
लिं
भ
क्ति
न
म्रः
प
री
याः

यस्मिन् दृष्टे करणविगमादूर्ध्वमुद्धूतपापाः

य
स्मि
न्दृ
ष्टे
क
र
ण
वि
ग
मा
दू
र्ध्व
मु
द्धू
त
पा
पाः

संकल्पन्ते स्थिरगणपदप्राप्तये श्रद्दधानाः

सं
क
ल्प
न्ते
स्थि
र
ग
ण
प
द
प्रा
प्त
ये
श्र
द्द
धा
नाः

alternate reading कल्पिन्ष्यन्ते — for a word within pāda d, at syllables 1, 2. Shown, not analysed.

pāda a

  • तguruthe conjunct त्र that follows it
  • त्रguruthe conjunct व्य that follows it
  • व्यguruthe conjunct क्त that follows it
  • क्तंguruthe anusvāra it carries
  • दृlaghuits short vowel, with a single consonant after it
  • षlaghuits short vowel, with a single consonant after it
  • दिlaghuits short vowel, with a single consonant after it
  • चlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • णguruthe conjunct न्य that follows it
  • न्याguruits long vowel आ
  • सlaghuits short vowel, with a single consonant after it
  • मguruthe conjunct र्ध that follows it
  • र्धेguruits long vowel ए
  • न्दुlaghuits short vowel, with a single consonant after it
  • मौguruits long vowel औ
  • लेःguruthe visarga it carries
  • yati after 4 — a word ends here — व्यक्तं
  • yati after 10 — it falls inside the compound चरणन्यासम्

pāda b

  • शguruthe conjunct श्व that follows it
  • श्वguruthe conjunct त्स that follows it
  • त्सिguruthe conjunct द्ध that follows it
  • द्धैguruits long vowel ऐ
  • रुlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • हृlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • बlaghuits short vowel, with a single consonant after it
  • लिंguruthe anusvāra it carries
  • भguruthe conjunct क्त that follows it
  • क्तिlaghuits short vowel, with a single consonant after it
  • नguruthe conjunct म्र that follows it
  • म्रःguruthe visarga it carries
  • पlaghuits short vowel, with a single consonant after it
  • रीguruits long vowel ई
  • याःguruthe visarga it carries
  • yati after 4 — it falls inside सिद्धैः
  • yati after 10 — a word ends here — सिद्धैरुपहृतबलिं

pāda c

  • यguruthe conjunct स्म that follows it
  • स्मिguruthe conjunct न्द that follows it
  • न्दृguruthe conjunct ष्ट that follows it
  • ष्टेguruits long vowel ए
  • कlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • गlaghuits short vowel, with a single consonant after it
  • माguruits long vowel आ
  • दूguruits long vowel ऊ
  • र्ध्वlaghuits short vowel, with a single consonant after it
  • मुguruthe conjunct द्ध that follows it
  • द्धूguruits long vowel ऊ
  • तlaghuits short vowel, with a single consonant after it
  • पाguruits long vowel आ
  • पाःguruthe visarga it carries
  • yati after 4 — a word ends here — दृष्टे
  • yati after 10 — it falls inside the compound करणविगमात्

pāda d

  • संguruthe anusvāra it carries
  • कguruthe conjunct ल्प that follows it
  • ल्पguruthe conjunct न्त that follows it
  • न्तेguruits long vowel ए
  • स्थिlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • गlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • दguruthe conjunct प्र that follows it
  • प्राguruits long vowel आ
  • प्तlaghuits short vowel, with a single consonant after it
  • येguruits long vowel ए
  • श्रguruthe conjunct द्द that follows it
  • द्दlaghuits short vowel, with a single consonant after it
  • धाguruits long vowel आ
  • नाःguruthe visarga it carries
  • yati after 4 — a word ends here — संकल्पन्ते
  • yati after 10 — a compound member ends here, inside स्थिरगणपदप्राप्तये

  • व्यक्तम् + दृषदि → व्यक्तं

    म् + द्

  • चरणन्यासम् + अर्धेन्दुमौलेः → चरणन्यासमर्धेन्दुमौलेः

    म् + अ

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

  • सिद्धैः + उपहृतबलिम् → सिद्धैरुपहृतबलिं

    ः + उ

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

  • करणविगमात् + ऊर्ध्वम् → करणविगमादूर्ध्वमुद्धूतपापाः

    त् + ऊ

  • ऊर्ध्वम् + उद्धूतपापाः → करणविगमादूर्ध्वमुद्धूतपापाः

    म् + उ

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

  • चरण + न्यास → चरणन्यासम्

    अ + न्

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

  • अर्ध + इन्दु → अर्धेन्दुमौलेः

    अ + इ → ए · falls inside the syllable र्धे

  • इन्दु + मौलि → अर्धेन्दुमौलेः

    उ + म्

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

  • उपहृत + बलि → उपहृतबलिम्

    अ + ब्

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

  • भक्ति + नम्र → भक्तिनम्रः

    इ + न्

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

  • करण + विगम → करणविगमात्

    अ + व्

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

  • उद्धूत + पाप → उद्धूतपापाः

    अ + प्

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

  • स्थिर + गण → स्थिरगणपदप्राप्तये

    अ + ग्

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

  • गण + पद → स्थिरगणपदप्राप्तये

    अ + प्

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

  • पद + प्राप्ति → स्थिरगणपदप्राप्तये

    अ + प्

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

करणविगमादूर्ध्वम् voices a word-final त् before the vowel of ऊर्ध्वम्: करणविगमात् + ऊर्ध्वम्, and the त् goes to द् (Pāṇini 8.2.39). सिद्धैरुपहृतबलिं turns the visarga of सिद्धैः to र् before the vowel of उप- (सिद्धैः + उपहृतबलिम्), a visarga after a vowel other than अ/आ becoming र् before a voiced sound. The म् of an accusative is held as अनुस्वार before a consonant and takes the following class's nasal (8.3.23, 8.4.59): व्यक्तं दृषदि and उपहृतबलिं भक्तिनम्रः; but before a vowel the म् is carried on unchanged, चरणन्यासमर्धेन्दुमौलेः and ऊर्ध्वमुद्धूतपापाः. यस्मिन्दृष्टे leaves the न् of यस्मिन् unchanged before the द् of दृष्टे, both being dentals.

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

  • व्यक्तम् द्वितीया · accusative — क्रियाविशेषणे नपुंसकम् — a neuter accusative doing adverb duty, ‘plainly’, not an adjective ‘plain’

    The form is the accusative singular alike of the masculine and the neuter, and the two would mean different things: as a masculine it would agree with चरणन्यासम्, ‘the plain footprint,’ but as a neuter it is an adverb, the accusative doing the adverb duty Sanskrit lets a neuter do, and it says the footprint shows plainly. Mallinātha's gloss प्रकटम् is ambiguous in the same way and does not settle it; the reading follows DCS's neuter, which commits to the adverb.

    • Mallinātha, Sañjīvinī — 1.57: vyaktaṃ prakaṭam

  • दृषदि सप्तमी · locative — अधिकरण, the location

  • चरणन्यासम् द्वितीया · accusative — कर्म, the object

    with उपहृतबलिम्

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

  • भक्तिनम्रः प्रथमा · nominative — कर्ता, the agent

  • यस्मिन् सप्तमी · locative — अधिकरण, the location

  • दृष्टे सप्तमी · locative — अधिकरण, the location

  • करणविगमात् पञ्चमी · ablative — कालवाचिना ऊर्ध्वेन योगे पञ्चमी — an ablative governed by ‘after’, not an ablative of departure

    The ablative's default role is अपादान, the point moved away from. Here the fifth case is the one ऊर्ध्वम् governs: ऊर्ध्वम्, ‘later than,’ takes an ablative for what a thing comes after. So the phrase is not ‘because the body goes’ but ‘after the body has gone,’ which Mallinātha renders with a compound that leaves no room for the other reading, देहत्यागानन्तरम्, ‘immediately after the abandoning of the body.’ करण he glosses क्षेत्रस्य, the field — the Gītā's word for the body — quoting Amara, करणं साधकतमं क्षेत्रगात्रेन्द्रियेषु च.

    • Mallinātha, Sañjīvinī — 1.57: karaṇasya kṣetrasya vigamādūrdhvaṃ dehatyāgānantaram

  • स्थिरगणपदप्राप्तये चतुर्थी · dative — क्रियायोगे चतुर्थी — a dative governed by the verb, not the free dative of purpose it looks like

    A dative of purpose would need no argument, and this one looks exactly like it. Mallinātha says instead that the case is governed by संकल्पन्ते, and he traces the licence in three steps. क्लृप् in the sense of पर्याप्ति, ‘sufficiency,’ has the force of अलम्, ‘enough for’; a word with the force of अलम् takes a fourth case beside it by Pāṇini 2.3.16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च; and that the rule's अलम् means the sense of sufficiency and not the word अलम् he settles from the Bhāṣyakāra, अलमिति पर्याप्त्यर्थग्रहणम्. So the dative is there because the verb means ‘is equal to.’

    • Mallinātha, Sañjīvinī — 1.57: klṛpteḥ paryāptivacanasyālamarthatvāttadyoge “namaḥsvasti-” ityādinā caturthī

  • श्रद्दधानाः प्रथमा · nominative — कर्ता, the agent

    with उद्धूतपापाः

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

  • ससजुषो रुः 8.2.66← अर्धेन्दुमौलेः; सिद्धैः; भक्तिनम्रः; परीयाः; उद्धूतपापाः; श्रद्दधानाः

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

प्रकरण 6 · औङ आपः

प्रकरण 7 · अतोऽम्

प्रकरण 8 · हो ढः

प्रकरण 11 · स्वरादिनिपातमव्ययम्

प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 13 · अदिप्रभृतिभ्यः शपः

प्रकरण 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 40 · तत्पुरुषः

प्रकरण 48 · शेषे

प्रकरण 59 · इवे प्रतिकृतौ

not in the abridgement

चरणन्यासम्

चरण · न्यास

  1. चरणस्य न्यासः

    तत्पुरुष (genitive) — the setting down of a foot

तत्पुरुष. the footprint — Mallinātha glosses it with a compound of the same shape and the same members in synonym, पादविन्यासम्, so nothing in the word is in doubt and what he supplies is the register: चरण and पाद are both the foot, न्यास and विन्यास both the putting down of it. The word does not name a mark left behind but the act of placing, and the stanza uses it for the mark; that is the ordinary way an action-noun stands for what the action leaves. What the compound does not say is whose foot, and the genitive अर्धेन्दुमौलेः beside it says that

uncheckedMallinātha, Sañjīvinī, who glosses the compound with पादविन्यासम्“sa maulau yasya tasyeśvarasya caraṇanyāsaṃ pādavinyāsam”

अर्धेन्दुमौलेः

अर्ध · इन्दु · मौलि

  1. अर्धश्चासौ इन्दुश्च

    कर्मधारय — the moon that is a piece of one

  2. अर्धेन्दुः मौलौ यस्य सः

    बहुव्रीहि — he who has that on his crest

बहुव्रीहि — it refers to ईश्वर. of the god with the crescent on his crest — Śiva, whom the stanza never names and Mallinātha names at once. He builds the compound in two steps and writes both out. The first is a karmadhāraya in the school's own formula, अर्धश्चासाविन्दुश्चेत्यर्धेन्दुः, 'it is a half and it is the moon, hence ardhendu' — the formula that unpacks an adjective-first karmadhāraya by putting both members in the nominative with चासौ … च between them. Then the bahuvrīhi: स मौलौ यस्य तस्य ईश्वरस्य, 'of that Lord on whose crest it is'. **The one member he stops to prove is अर्ध**, and he proves it with the Viśva: अर्धः खण्डे समेंऽशके, 'ardha is used of a fragment and of an equal share'. Both senses are in the word and the stanza needs the first: a crescent is a piece of the moon and not a half of it, and the citation is what lets the compound be read that way rather than arithmetically

uncheckedMallinātha, Sañjīvinī, who gives the karmadhāraya and the bahuvrīhi in his own words and quotes the Viśvaprakāśa for अर्ध. `vendor/meghaduta-sanjivini.itx` prints the karmadhāraya formula as `ardhashchAsAbindushchetyardhenduH`, which has lost the व् of `असौ`, and the Viśva line as `ardhaH khaNDe sameM.ashake`; both are restored to what the formula and the citation require“ardhaścāsāvinduścetyardhenduḥ || “ardhaḥ khaṇḍe same'ṃśake” iti viśvaḥ || sa maulau yasya tasyeśvarasya”

उपहृतबलिम्

उपहृत · बलि

  1. उपहृतः बलिः यस्मिन् सः

    बहुव्रीहि — the footprint on which an offering has been laid

बहुव्रीहि — it refers to चरणन्यासम्. on which the offering is laid — a bahuvrīhi describing the footprint, and Mallinātha unpacks it with another bahuvrīhi of the same shape, रचितपूजाविधिम्, 'on which the rite of worship has been performed'. He proves the second member with Yādava: बलिः पूजोपहारयोः, 'bali is used of worship and of an oblation' — so the word could have been the worship itself, and taking it as the thing offered is what makes the compound describe the stone rather than the worshippers. **The first member is where the witnesses part.** `text.md` prints उपहृत, 'brought up and offered'; DCS reads उपचित, 'heaped up', from उप + √चि; and Mallinātha's gloss-word is उपचित too, while the stanza as `vendor/meghaduta-sanjivini.itx` transcribes it above his commentary reads परिचित. Three readings stand on the page and a fourth is an artefact of the transcription: what can be relied on from him is the word he glosses, and that agrees with DCS. All of them are four light syllables and the metre decides nothing. The analysis reads what the corpus prints

uncheckedMallinātha, Sañjīvinī, who glosses the compound रचितपूजाविधिम् and quotes Yādava for बलि; DCS, which reads उपचित as the first member; `text.md`, which prints उपहृत. `vendor/meghaduta-sanjivini.itx` prints his gloss-word as `upachitabali` and the stanza line above it as `parichitabaliM`; the gloss-word is the one his commentary stands behind“upacitabali racitapūjāvidhim || “baliḥ pūjopahārayoḥ” iti yādavaḥ”

भक्तिनम्रः

भक्ति · नम्र

  1. भक्त्या नम्रः

    तत्पुरुष (instrumental) — bowed low by devotion

तत्पुरुष. bowed with devotion — and the case of the first member is not on the page. Mallinātha puts it in the instrumental and says why it is there: भक्तिः पूज्येष्वनुरागः, 'bhakti is love directed at what is worthy of worship'; तया नम्रः सन्, 'bent by it'. So भक्ति is not the bowing and not a quality of the bower but the thing that bends him, which is what an instrumental tatpuruṣa says and what the compound alone leaves open. The whole word describes the cloud, who is nowhere named in the stanza: it stands in the nominative singular against the second-person परीयाः, and Mallinātha writes सन् after it to hold the participle-like slot the compound is filling

uncheckedMallinātha, Sañjīvinī, who glosses भक्ति and puts it in the instrumental in his vigraha“bhaktiḥ pūjyeṣvanurāgastayā namraḥ san parīyāḥ pradakṣiṇaṃ kuru”

करणविगमात्

करण · विगम

  1. करणस्य विगमः

    तत्पुरुष (genitive) — the departure of the body

तत्पुरुष. after the body goes — and करण is the member that needs an authority, because its everyday sense is an instrument and here it is a corpse. Mallinātha glosses करणस्य क्षेत्रस्य, 'of the karaṇa, that is, of the field', and gives the whole compound as देहत्यागानन्तरम्, 'immediately after the giving up of the body'. The authority is Amara: करणं साधकतमं क्षेत्रगात्रेन्द्रियेषु च, 'karaṇa is the most effective means, and is also used of a field, a body and a sense-organ'. Three of those four senses would fit a man dying and only one is meant; क्षेत्र, the field, is the Gītā's word for the body, and choosing it is what turns a grammarian's term for the instrumental case into the flesh a man leaves behind

uncheckedMallinātha, Sañjīvinī, who glosses करण with क्षेत्र and the compound with देहत्यागानन्तरम्, quoting the Amarakośa. `vendor/meghaduta-sanjivini.itx` prints `kShetrastha` where the gloss requires the genitive `क्षेत्रस्य` and closes the Amara citation without opening it; both are read through“karaṇasya kṣetrasya vigamādūrdhvaṃ dehatyāgānantaram || “karaṇaṃ sādhakatamaṃ kṣetragātrendriyeṣu ca” ityamaraḥ”

उद्धूतपापाः

उद्धूत · पाप

  1. उद्धूतानि पापानि यैः ते

    बहुव्रीहि — those who have shaken their sins off

बहुव्रीहि — it refers to श्रद्दधानाः. their sins shaken off — glossed निरस्तकल्मषाः सन्तः, 'being those whose stain has been cast out'. The gloss is what settles the reading of the first member: उद्धूत is from उद् + √धू, to shake off, and the transcription prints उद्भूत, 'arisen', which would make the compound say the opposite of what it says. निरस्त, cast out, can only translate the first. What the bahuvrīhi describes is not the stone but the men who look at it, and it stands in the same case and number as श्रद्दधानाः four words later, with the whole ablative phrase करणविगमादूर्ध्वम् between them

uncheckedMallinātha, Sañjīvinī, whose gloss निरस्तकल्मषाः decides the first member. `vendor/meghaduta-sanjivini.itx` prints the pratīka as `udbhUtapApA`, which is the opposite word; it is read through against the gloss“uddhūtapāpā nirastakalmaṣāḥ santaḥ”

स्थिरगणपदप्राप्तये

स्थिर · गण · पद · प्राप्ति

  1. गणानां पदम्

    तत्पुरुष (genitive) — the station of Śiva's troops

  2. स्थिरं गणपदम्

    कर्मधारय — that station, which does not pass

  3. स्थिरगणपदस्य प्राप्तिः

    तत्पुरुष (genitive) — the reaching of it

तत्पुरुष. for the reaching of the lasting station of the gaṇas — Mallinātha takes the members one at a time and the order he takes them in is the order of the nesting: स्थिरं शाश्वतम्, 'sthira, that is, everlasting'; गणानां प्रमथानाम्, 'of the gaṇas, that is, of the Pramathas'; पदं स्थानम्, 'pada, that is, a place'; तस्य प्राप्तये, 'for the reaching of that'. So स्थिर qualifies the whole गणपद and not गण alone — it is the station that lasts, not the troops. The gaṇas are named by the Vaijayantī: गणाः प्रमथसङ्ख्यौघाः, 'gaṇa is used of the Pramathas, of a number and of a host'. The Pramathas are Śiva's own attendants, so what the believers are promised is not heaven in general but a place in his company, which is why the stanza can offer it as the fruit of walking round his footprint

uncheckedMallinātha, Sañjīvinī, who glosses each member in turn and quotes the Vaijayantī for गण“sthiraṃ śāśvataṃ gaṇānāṃ pramathānāṃ padaṃ sthānam || “gaṇāḥ pramathasaṅkhyaughāḥ” iti vaijayantī | tasya prāptaye”

  • अव्यय

    तत्र

    तत्र

    there — and Mallinātha names the place at once, तत्र हिमाद्रौ, 'there, on the Himālaya'. It is the same word doing the same work as तस्मिन् at the head of 1.56, and the same mountain: three stanzas running are things to be met on one slope, and only the commentary keeps saying which slope

  • a-stem neuter, द्वितीया एकवचन accusative singular

    व्यक्तम्

    printed व्यक्तं

    व्यक्त

    plainly — glossed प्रकटम्, out in the open. **The form is the accusative singular alike of the masculine and the neuter, and the two would mean different things here.** As a neuter it is an adverb, the accusative doing adverb duty as Sanskrit lets a neuter do, and it says that the footprint shows plainly. As a masculine it would be an adjective agreeing with चरणन्यासम्, 'the plain footprint'. Nothing on the page decides it: व्यक्तम् and प्रकटम् are ambiguous in exactly the same way, so Mallinātha's gloss carries the ambiguity over rather than settling it, and DCS's neuter is the only witness that commits. The analysis follows DCS and the point is recorded rather than hidden

  • d-stem feminine, सप्तमी एकवचन locative singular

    दृषदि

    दृषद्

    on a rock — and Mallinātha writes in the one word the case leaves out: कस्याञ्चिच्छिलायाम्, 'on some slab of stone'. Sanskrit has no article, so a bare locative does not say whether the rock is a known one or any one, and he decides it with कश्चित्, the same indefinite that made the yakṣa of 1.1 a yakṣa rather than the yakṣa. The choice matters to the stanza: the footprint is on a particular stone that the cloud has to find, and the stone itself is nothing in particular

  • a-stem masculine, द्वितीया एकवचन accusative singular

    चरणन्यासम्

    printed चरणन्यासमर्धेन्दुमौलेः

    न्यास

    the footprint — the object of परीयाः, and the thing the whole stanza is about. न्यास is from नि + √अस्, to throw down, with घञ्: the noun of the action, 'a setting down'. Everything else in the first two pādas hangs off it — the rock it is on, the god it belongs to, the offerings laid on it — and the verb of the relative clause in the second half looks back at it through यस्मिन्

    चरणन्यासम्, “the footprint,” is the object of परीयाः and the thing the whole stanza is about. न्यास is नि + √अस्, “to throw down,” with घञ् — the action-noun “a setting down” — and it is used here for what the setting-down leaves behind, the ordinary way an action-noun stands for its result. Mallinātha glosses it with a compound of the very same shape, पादविन्यासम्, so nothing in the word is in doubt; what he supplies is the register, चरण and पाद both the foot, न्यास and विन्यास both the placing of it. The compound does not say whose foot, and the genitive अर्धेन्दुमौलेः beside it does: “of him who wears the crescent on his crest,” Śiva, whom the stanza never names. Mallinātha builds that bahuvrīhi in two steps, अर्धश्चासाविन्दुश्चेत्यर्धेन्दुः and then स मौलौ यस्य तस्येश्वरस्य, and proves अर्ध from the Viśva, अर्धः खण्डे समेंऽशके — the sense wanted is “a fragment,” for a crescent is a piece of the moon and not a half of it.

    • Mallinātha, Sañjīvinī — 1.57: caraṇanyāsaṃ pādavinyāsam; ardhaścāsāvinduścetyardhenduḥ

  • i-stem masculine, षष्ठी एकवचन genitive singular

    अर्धेन्दुमौलेः

    printed चरणन्यासमर्धेन्दुमौलेः

    मौलि

    crest — the last member of a bahuvrīhi that names Śiva without naming him, so the genitive is not the crest's but the god's: 'of him on whose crest'. मौलि is the top of the head and the diadem worn on it at once, which is why the crescent can be said to sit there. Mallinātha supplies the noun the genitive belongs to, ईश्वरस्य, because the verse never gives it

  • अव्यय

    शश्वत्

    शश्वत्

    always — glossed सदा, at all times. It goes with the offerings and not with the going round: the Siddhas lay them day after day, and the cloud passes once. An adverb of unbroken time is what makes the footprint a place of continuous worship rather than a curiosity, which is what the second half of the stanza then needs it to be

  • a-stem masculine, तृतीया बहुवचन instrumental plural

    सिद्धैः

    printed सिद्धैरुपहृतबलिं

    सिद्ध

    by the Siddhas — glossed सिद्धयोगिभिः, 'by yogins who have come to their perfection', and the added word is doing work: सिद्ध on its own is just 'accomplished' and could be any adept at all. He proves the reading with the Viśva: सिद्धिर्निष्पत्तियोगयोः, 'siddhi is used of a thing brought to completion and of yoga'. Both senses run into one in this word, which is what a Siddha is — one whose yoga has come off. The instrumental is the agent of the offering laid on the stone

  • i-stem masculine, द्वितीया एकवचन accusative singular

    उपहृतबलिम्

    printed सिद्धैरुपहृतबलिं

    बलि

    the offering — glossed by Yādava's line बलिः पूजोपहारयोः, 'bali is used of worship and of an oblation'. The word ends a bahuvrīhi describing चरणन्यासम् and takes that word's case, number and gender, which is why a noun that is masculine on its own account is masculine here for a second reason as well. What is laid on the stone is the food-offering, not the rite: Mallinātha's रचितपूजाविधिम् puts the rite back around it

  • a-stem masculine, प्रथमा एकवचन nominative singular

    भक्तिनम्रः

    नम्र

    bowed — नम्र is from √नम्, to bend, with the suffix र, and it names the one who bends rather than the bending. The nominative singular has no noun to sit on anywhere in the stanza: it describes the cloud, who is only ever the second person of the verb. Mallinātha writes सन् after it, 'being so', which is what a Sanskrit commentator adds to make an adjective standing alone into the participial clause it is doing the work of

  • √इ, class 2, विधिलिङ्, parasmaipada, second person singular

    परीयाः

    परि + √इ

    go round it — and Mallinātha does two things with the word. He gives its sense as an act rather than a motion, प्रदक्षिणं कुरु, 'perform the circumambulation': परि + √इ is going around anything at all, and प्रदक्षिणा is going around it clockwise, with the right side turned to it, which is the ritual form. Then he takes the form apart, परिपूर्वादिणो लिङ्, 'the liṅ after √इ preceded by परि'. The optative is glossed with an imperative, कुरु, exactly as कुर्वीथाः was glossed with कुरुष्व one stanza back; there he named the sense of the mood, विध्यर्थे लिङ्, and here he leaves it to the gloss to show

  • pronoun, सप्तमी एकवचन locative singular

    यस्मिन्

    यद्

    which — the relative that turns the second half of the stanza into a clause about the footprint, and Mallinātha writes the noun in after it, यस्मिन् पादन्यासे, because the word it reaches back to is a pāda and a half away. The locative is not a place but the first half of a locative absolute: 'that having been seen'

  • √दृश् + क्त, सप्तमी एकवचन locative singular

    दृष्टे

    दृष्ट, from √दृश्

    seen — and Mallinātha supplies the word that names the construction, सति: यस्मिन् पादन्यासे दृष्टे सति, 'that footprint having been seen'. A locative absolute in Sanskrit is two words in the locative and nothing else, so nothing on the page says it is one; सति is the participle of √अस् that the school writes in to make the construction visible, and the name सति सप्तमी, 'the locative with sati', comes from the habit. What the absolute supplies is the condition: it is the sight of the print that shakes the sins off, and the main clause then says what the men so cleansed become fit for

  • a-stem masculine, पञ्चमी एकवचन ablative singular

    करणविगमात्

    printed करणविगमादूर्ध्वमुद्धूतपापाः

    विगम

    from the departure — विगम is वि + √गम् with घञ्, the going away of a thing, and the ablative is the one the next word governs: ऊर्ध्वम् takes a fifth case for what a thing is later than. So the phrase is not 'because the body goes' but 'after the body has gone', which Mallinātha renders with a compound that leaves no room for the other reading, देहत्यागानन्तरम्, 'immediately after the abandoning of the body'

  • अव्यय

    ऊर्ध्वम्

    printed करणविगमादूर्ध्वमुद्धूतपापाः

    ऊर्ध्वम्

    after — the word means 'upward' and, with an ablative beside it, 'later than'. Sanskrit puts time above rather than ahead, so what is higher is what comes next; the same figure is behind the English 'thereafter'. Mallinātha does not gloss it separately but folds it into आनन्तरम् at the end of his compound, which is the temporal sense and only that

  • a-stem masculine, प्रथमा बहुवचन nominative plural

    उद्धूतपापाः

    printed करणविगमादूर्ध्वमुद्धूतपापाः

    पाप

    sins — glossed कल्मष, stain. पाप is neuter as a noun, 'an evil deed', and stands here in the masculine plural because it ends a bahuvrīhi describing men: the last member of such a compound takes the gender of what the whole describes rather than the gender it has on its own account. That is the same property of a bahuvrīhi that the run has met from the other side at 1.28 and 1.46, where the generator's one table per stem class could not follow it

  • √क्लृप्, class 1, लट्, atmanepada, third person plural

    संकल्पन्ते

    सम् + √क्लृप्

    become fit — and the gloss is the whole point of the word: समर्था भवन्ति, 'they become able'. The verb is not सङ्कल्प in its familiar sense of forming a resolve; √क्लृप् means to be adequate to something, and Mallinātha spends the rest of the stanza proving that this is what licenses the dative beside it. **DCS reads a different verb here.** It gives कल्पिष्यन्ते, the future, where the text and the commentary both have the present — and that future is exactly the variant `text.md` prints in brackets after the verse, so the tagged corpus has taken the reading the edition set aside. Mallinātha's सङ्कल्पन्ते समर्था भवन्ति settles it for the text as printed

    संकल्पन्ते, “become fit,” is glossed समर्था भवन्ति, “they become able,” and the verb is not सङ्कल्प in its familiar sense of forming a resolve: सम् + √क्लृप् here means to be adequate to something. That sense is what licenses the dative स्थिरगणपदप्राप्तये beside it, and Mallinātha argues the point in three steps. क्लृप् in the sense of पर्याप्ति, “sufficiency,” has the force of अलम्, “enough for”; a word with the force of अलम् takes a fourth case by Pāṇini 2.3.16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च; and that the rule's अलम् means the sense and not the word itself he settles from the Bhāṣyakāra, अलमिति पर्याप्त्यर्थग्रहणम्. So the dative for reaching स्थिरं गणपदम्, “the abiding station of Śiva's गणs,” is not the free dative of purpose it looks like — it is governed by a verb that means “is equal to.”

    • Mallinātha, Sañjīvinī — 1.57: saṅkalpante samarthā bhavanti; “alamiti paryāptyarthagrahaṇam” iti bhāṣyakāraḥ

  • i-stem feminine, चतुर्थी एकवचन dative singular

    स्थिरगणपदप्राप्तये

    प्राप्ति

    for the reaching — and the dative is the one grammatical point Mallinātha argues in this stanza. A dative of purpose would need no argument; what he says instead is that the case is governed, and he traces the licence in three steps. क्लृप् in the sense of पर्याप्ति, sufficiency, has the force of अलम्, 'enough for'; a word with the force of अलम् takes a fourth case beside it by Pāṇini 2.3.16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च, the rule that gives the dative with नमः, स्वस्ति, स्वाहा, स्वधा, अलम् and वषट्; and that अलम् in the rule means the sense of sufficiency and not the word is settled by the Bhāṣyakāra, whom he quotes: अलमिति पर्याप्त्यर्थग्रहणम्. So the dative is not the free dative of purpose it looks like — it is there because the verb means 'is equal to'

  • √धा + शानच्, प्रथमा बहुवचन nominative plural

    श्रद्दधानाः

    श्रत् + √धा, on the stem श्रद्दधान

    the believing — glossed विश्वसन्तः, 'trusting', with पुरुषाः supplied for the men the participle describes, because the stanza gives it no noun. Mallinātha then defines the noun behind it in two goes: श्रद्धा विश्वासः, 'faith is trust', and आस्तिक्यबुद्धिरिति यावत्, 'that is to say, the mind that holds there is another world'. The second is narrower than the first and is what the stanza needs. **He also takes the word apart, and DCS does not.** He calls it श्रत्पूर्वाद् दधातेः शानच्, 'śānac after √dhā preceded by śrat' — that is, the middle present participle built on the reduplicated stem दध्, not a past participle of a noun श्रद्धा, which is what DCS reads. The suffix शानच् is आत्मनेपद by Pāṇini 1.4.100 तङानावात्मनेपदम्, so the form is middle for the reason all such participles are. And श्रत् is not a preverb, so a vārttika is needed to let it behave like one before the root; he quotes it: श्रदन्तरोरुपसर्गवद्वृत्तिर्वक्तव्या, 'for śrat and antar a preverb-like behaviour is to be stated'

    श्रद्दधानाः, “the believing men,” is a present participle in the middle voice, and Mallinātha takes it apart where DCS does not. He calls it श्रत्पूर्वाद् दधातेः शानच् — the affix शानच् after √धा preceded by श्रत् — so it is built on the reduplicated present stem दध् and is not a past participle of a noun श्रद्धा. शानच् is आत्मनेपद by Pāṇini 1.4.100 तङानावात्मनेपदम्, which is why the form is middle. And since श्रत् is not by itself a preverb, a vārttika is needed to let it stand like one before the root: श्रदन्तरोरुपसर्गवद्वृत्तिर्वक्तव्या. Its sense he fixes in two goes, श्रद्धा विश्वासः, “faith is trust,” and आस्तिक्यबुद्धिरिति यावत्, “the mind that holds there is another world” — the narrower sense the stanza needs.

    • Mallinātha, Sañjīvinī — 1.57: “śradantarorupasargavadvṛttirvaktavyā” iti śratpūrvāddadhāteḥ śānac

तत्र · दृषदि · व्यक्तम् · शश्वत् · सिद्धैः · उपहृतबलिम् · अर्धेन्दुमौलेः · चरणन्यासम् · भक्तिनम्रः · परीयाः · यस्मिन् · दृष्टे · सति [supplied] · उद्धूतपापाः · श्रद्दधानाः · पुरुषाः [supplied] · करणविगमात् · ऊर्ध्वम् · स्थिरगणपदप्राप्तये · संकल्पन्ते

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya: he keeps the first half almost in the poet's order, and in the second half he writes in सति to close the locative absolute and पुरुषाः to give the two nominative plurals someone to describe“tatra himādrau dṛṣadi kasyāṃcicchilāyāṃ vyaktaṃ prakaṭaṃ śaśvatsadā siddhayogibhiḥ … upacitabali racitapūjāvidhim … caraṇanyāsaṃ pādavinyāsam | bhaktiḥ pūjyeṣvanurāgastayā namraḥ san parīyāḥ pradakṣiṇaṃ kuru || yasminpādanyāse dṛṣṭe sati uddhūtapāpā nirastakalmaṣāḥ santaḥ śraddadhānā viśvasantaḥ puruṣāḥ … karaṇasya kṣetrasya vigamādūrdhvaṃ … tasya prāptaye saṅkalpante”

the dependency structure

परीयाः · क्रिया — go round it; the optative परि + √इ, glossed with the imperative प्रदक्षिणं कुरु, ‘walk round it clockwise, the right side turned to it’

भक्तिनम्रः · कर्ता — the cloud, bowed low by devotion, भक्त्या नम्रः सन्; a nominative that describes the addressee the verb keeps in the second person

तत्र · क्रियाविशेषण — there, तत्र हिमाद्रौ, on the Himālaya; the same word doing the same work as तस्मिन् at the head of 1.56

चरणन्यासम् · कर्म — the footprint, पादविन्यासम्; the object of the verb and the thing the whole stanza is about

व्यक्तम् · क्रियाविशेषण — plainly, प्रकटम्; a neuter accusative doing adverb duty, telling how the print shows

दृषदि · अधिकरण — on some slab of stone, कस्याञ्चिच्छिलायाम्; a bare locative that the commentary makes indefinite

अर्धेन्दुमौलेः · षष्ठी — of the god with the crescent on his crest, ईश्वरस्य; Śiva, whom the stanza never names

उपहृतबलिम् · बहुव्रीहि agreeing with चरणन्यासम् — on which the offering is laid, रचितपूजाविधिम्

सिद्धैः · कर्तरि तृतीया — by the Siddhas, सिद्धयोगिभिः; the agent of the offering laid on the stone

शश्वत् · क्रियाविशेषण — always, सदा; day after day, with the laying of the offering and not with the going round

संकल्पन्ते · क्रिया of the relative clause — become fit, समर्था भवन्ति; the verb reaches back to चरणन्यासम् through यस्मिन्

पुरुषाः · कर्ता — the men (supplied); the noun the two nominative plurals describe, given because the stanza withholds it

श्रद्दधानाः · agreeing with पुरुषाः — the believing, विश्वसन्तः; those who hold there is another world

उद्धूतपापाः · agreeing with पुरुषाः — their sins shaken off, निरस्तकल्मषाः सन्तः

दृष्टे · अधिकरण / locative absolute — that having been seen, दृष्टे सति; the condition on which the cleansing turns

यस्मिन् · agreeing with दृष्टे — which, यस्मिन् पादन्यासे; the relative reaching back to चरणन्यासम्

सति · completing the locative absolute — ‘being’; the सति of √अस् the school writes in to make the construction visible

ऊर्ध्वम् · क्रियाविशेषण — after, आनन्तरम्; ‘upward’ used of what comes later, and it governs the ablative

करणविगमात् · अपादान by case, हेतु/काल by force — after the body goes, देहत्यागानन्तरम्; करण glossed क्षेत्र, the field, for the body

स्थिरगणपदप्राप्तये · चतुर्थी — for the reaching of the abiding station of Śiva's गणs, स्थिरगणपदस्य प्राप्तये; a dative governed by the verb

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

There, on some slab of rock, is the footprint of the god who wears the crescent on his crest, plain to see, with the offering the Siddhas lay on it day after day: bow low in devotion and walk around it. At the sight of that print men of faith have their sins shaken off them, and become fit — once the body they wear has gone from them — to reach the abiding station of Śiva's troops. Mallinātha does not leave the promise on the poet's word. He closes the stanza with two verses of the Śambhurahasya, a tantric authority for the footprint itself: व्यक्तं व्यञ्जयामास शिवः श्रीचरणद्वयम् । हिमाद्रौ शाम्भवादीनां सिद्धये सर्वकर्मणाम् — 'Śiva plainly showed forth his two blessed feet on the Himālaya, for the accomplishment of all rites, the Śāmbhava and the rest' — and then a second verse on what the adept who has seen the print obtains: a body that stays, and with it, his body being subject to his will, the ranging of all three worlds. The stanza is the first place in the canto where the commentary reaches outside grammar and lexicon for a scripture, and it reaches for one because what is being asserted is a fact about the world rather than about a word.

uncheckedthe reader's reading, following Mallinātha's gloss; the two verses at the close are the Śambhurahasya's, quoted by him. One word of the second verse — `sthitaye` in `vendor/meghaduta-sanjivini.itx` — is not legible enough to construe, and only what is legible is rendered“vyaktaṃ vyañjayāmāsa śivaḥ śrīcaraṇadvayam || himādrau śāmbhavādīnāṃ siddhaye sarvakarmaṇām || dṛṣṭvā śrīcaraṇanyāsaṃ sādhakaḥ sthitaye tanum || icchādhīnaśarīro hi vicarecca jagattrayam || iti śambhurahasye”

There, on some slab of rock, plain to see, is the footprint of the god who wears the crescent on his crest, with the offering the Siddhas lay on it day after day: bow low in devotion and walk around it. At the sight of that print men of faith have their sins shaken off, and — once the body they wear has gone from them — become fit to reach the abiding station of Śiva's troops.

  • Mallinātha, Sañjīvinī — 1.57, whole-verse gloss

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