• i-stem masculine, षष्ठी एकवचन genitive singular

  प्रालेयाद्रेः

  printed प्रालेयाद्रेरुपतटमतिक्रम्य

  अद्रि

  of the mountain — the genitive is governed by the avyayībhāva beside it: उपतटम् means 'near the slope' and the slope has to be somebody's. अद्रि is a mountain as a thing that does not move, from √अद् in the sense of eating or, on the other derivation, from the न of not-going; the poem has used four names for this one mountain in as many stanzas and this is the fourth

  grammar of प्रालेयाद्रेः

• अव्ययीभाव

  उपतटम्

  printed प्रालेयाद्रेरुपतटमतिक्रम्य

  उप + तट

  along the slope — an indeclinable that ends in अम् and is not an accusative, which is exactly what an avyayībhāva is for. Mallinātha glosses it with a locative, तटसमीपे, and names the compound and the rule that makes it. What the word does in the sentence is give अतिक्रम्य its ground: the cloud crosses the Himālaya's flank, and what it crosses over is not the flank but the sights on it

  grammar of उपतटम्

• √क्रम् + ल्यप्

  अतिक्रम्य

  printed प्रालेयाद्रेरुपतटमतिक्रम्य

  अति + √क्रम्

  having passed — and Mallinātha stops to say what it goes with, because two whole pādas stand between it and its verb: अतिक्रम्य अनुसरेः गच्छेः इति अनागतेन सम्बन्धः, 'having crossed — construe it with anusareḥ, that is, with what has not yet come'. अनागतेन सम्बन्धः is the school's name for a word held open across an intervening clause; the relative clause of the second pāda is a parenthesis and the sentence resumes in the third. The absolutive takes ल्यप् rather than क्त्वा because the root carries a prefix

  grammar of अतिक्रम्य

  अतिक्रम्य, “having passed beyond,” is an absolutive, and its subject is the same as the verb’s: the cloud passes the sights, then follows the north. Mallinātha ties the two together across the line, अतिक्रम्यानुसरेर्गच्छेरित्यनागतेन सम्बन्धः, “‘having passed’ connects with ‘you should follow, you should go,’ the verb that comes after.” The object तान् तान् विशेषान् is the whole run of wonders named in the verses just before — the swan-gate and the rest — set down here as things left behind, so the cloud is turned from sightseeing back to its errand.

  • Mallinātha, Sañjīvinī — 1.59: atikramyānusarer gaccher ityanāgatena sambandhaḥ

• pronoun, द्वितीया बहुवचन accusative plural

  तान्

  printed तांस्तान्

  तद्

  those — the first of the two, and the pair is one word doubled rather than two words. Mallinātha writes तान् तान् and then names what the doubling does: वीप्सायां द्विरुक्तिः, 'the repetition is in the sense of vīpsā'. वीप्सा is taking a thing one by one over its whole extent, and Pāṇini ordains the doubling for it at 8.1.4 नित्यवीप्सयोः. English does it with 'each and every' or with 'one after another'

  grammar of तान्

• pronoun, द्वितीया बहुवचन accusative plural

  तान्

  printed तांस्तान्

  तद्

  and those — the second of the doubled pair, identical to the first in every respect, which is what makes it a doubling and not an agreement. The two are printed as one run, तांस्तान्, because the न् of the first becomes anusvāra and an स् appears before the त् of the second; the sound change is the only thing on the page that distinguishes them

  grammar of तान्

• a-stem masculine, द्वितीया बहुवचन accusative plural

  विशेषान्

  विशेष

  the sights — glossed द्रष्टव्यार्थान्, 'things worth looking at', and Mallinātha proves the sense from the Śabdārṇava: विशेषोऽवयवे द्रव्ये द्रष्टव्योत्तमवस्तुनि, 'viśeṣa is used of a part, of a substance, and of an excellent thing worth seeing'. The everyday sense of विशेष is a difference or a particular, and none of that is meant: the word here is what a guidebook calls an attraction. It is the object of अतिक्रम्य, and with तांस्तान् doubled in front of it the line says the cloud goes past them one after another

  grammar of विशेषान्

• a-stem neuter, प्रथमा एकवचन nominative singular

  हंसद्वारम्

  printed हंसद्वारं

  द्वार

  the geese's gate — one of two names in apposition to क्रौञ्चरन्ध्रम्, so it stands in the first case with it and not in the second. **DCS reads the accusative here** and reads क्रौञ्चरन्ध्रम् and यत् beside it as nominatives, which cannot all be right: a neuter shows the two cases alike and nothing on the page decides, so the tagger has given three words of one apposition two different cases. Mallinātha decides it, and the word he decides it with is अस्ति — यत् क्रौञ्चस्याद्रे रन्ध्रम् अस्ति, 'the gap that there is' — which makes the whole a nominative clause

  grammar of हंसद्वारम्

• an-stem neuter, प्रथमा एकवचन nominative singular

  भृगुपतियशोवर्त्म

  वर्त्मन्

  the road of his fame — the second of the two names in apposition to क्रौञ्चरन्ध्रम्. वर्त्मन् is a track, from √वृत्, to turn or roll: the rut a wheel leaves. The nominative singular of an an-stem neuter drops the न् and leaves वर्त्म, which is the shortest the word ever gets and the form the metre wanted here

  grammar of भृगुपतियशोवर्त्म

• pronoun, प्रथमा एकवचन nominative singular

  यत्

  यद्

  which — the relative, and it stands third in its own clause rather than first, with two appositive names in front of it. Mallinātha puts it back at the head when he construes: यत् क्रौञ्चस्याद्रे रन्ध्रम् अस्ति, and supplies अस्ति, which the verse does without. Its correlative is तेन at the head of the next pāda

  grammar of यत्

• a-stem neuter, प्रथमा एकवचन nominative singular

  क्रौञ्चरन्ध्रम्

  रन्ध्र

  the gap — glossed बिल, the hole an animal lives in, so the word is not a pass in the surveyor's sense but a hole through a mountain. रन्ध्र is from √रध्, and its other lives are all of the same shape: a chink, a flaw, a weak point in a man that an enemy gets in through. The stanza uses the literal one and the mountain is the man

  grammar of क्रौञ्चरन्ध्रम्

  क्रौञ्चरन्ध्रम्, “the gap in the Krauñca hill,” is the pass the cloud is told to take, and it carries three names in one breath. हंसद्वारम्, “the swans’ gate,” is where the geese of Mānasa fly through, and Mallinātha adds the lore, मानसप्रस्थायिनो हंसाः क्रौञ्चरन्ध्रेण सञ्चरन्ते, “the swans bound for Mānasa pass by the Krauñca gap.” भृगुपतियशोवर्त्म, “the road of the fame of Bhṛgu’s lord,” names Paraśurāma, यशःप्रवृत्तिकारणम्, “the cause of the spread of his fame” — for the story is that he split the hill with an arrow, and through that cleft his glory poured out over the world.

  • Mallinātha, Sañjīvinī — 1.59: haṃsānāṃ dvāraṃ haṃsadvāram; bhṛgupater jāmadagnyasya yaśovartma

• pronoun, तृतीया एकवचन instrumental singular

  तेन

  printed तेनोदीचीं

  तद्

  by that — the correlative answering यत्, and the instrumental is the case of the road one goes by. Mallinātha writes the noun in after it, तेन क्रौञ्चबिलेन, because a pāda boundary and a whole clause stand between the pronoun and what it stands for

  grammar of तेन

• ī-stem feminine, द्वितीया एकवचन accusative singular

  उदीचीम्

  printed तेनोदीचीं

  उदीची

  northern — glossed with the plain word for it, उत्तराम्. उदीची is the feminine of उदञ्च्, 'turned upward', and north is up because the pole is: the same word is the north and the upward direction. It declines not as its consonant stem but as an ī-stem of the नदी type, which is what a feminine in ङीप् does, so the accusative is उदीचीम् and not the consonant ending DCS's stem would give

  grammar of उदीचीम्

• ś-stem feminine, द्वितीया एकवचन accusative singular

  दिशम्

  printed दिशमनुसरेस्तिर्यगायामशोभी

  दिश्

  direction — the noun उदीचीम् agrees with, and the pair together is 'the northern quarter'. दिश् is from √दिश्, to point: a direction is where a finger goes. The accusative is the object of अनुसरेः, which takes what is followed rather than what is gone to; the cloud is told to keep to the north rather than to arrive at it

  grammar of दिशम्

• √सृ, class 1, विधिलिङ्, parasmaipada, second person singular

  अनुसरेः

  printed दिशमनुसरेस्तिर्यगायामशोभी

  अनु + √सृ

  follow — glossed twice, and both times with an imperative. Once early, in the note on अतिक्रम्य: अनुसरेः गच्छेः, 'anusareḥ, that is, you should go'; and once at the end, अनुसरेः अनुगच्छ, 'follow along'. It is the third optative in three stanzas that he glosses with an imperative, after परीयाः at 1.57 and कुर्वीथाः at 1.56, and he names the sense of the mood in none of the three: the gloss is the argument

  grammar of अनुसरेः

• in-stem masculine, प्रथमा एकवचन nominative singular

  तिर्यगायामशोभी

  printed दिशमनुसरेस्तिर्यगायामशोभी

  शोभिन्, from √शुभ्

  handsome — Mallinātha unpacks the ending into a finite verb, शोभते इति तथाविधः सन्, 'it is handsome — being of that sort', which is how a commentator turns an adjective standing alone into the clause it does the work of. He wrote सन् in the same way at 1.58 after भक्तिनम्रः. The nominative singular describes the cloud, who is again nowhere named except as the person of the verb

  grammar of तिर्यगायामशोभी

• a-stem masculine, प्रथमा एकवचन nominative singular

  श्यामः

  श्याम

  dark — glossed कृष्णवर्णः, black-coloured, and it is the word the whole comparison hangs on. It describes पादः inside the simile and the cloud outside it at once: what a raincloud and Viṣṇu's leg have in common, before length or slant, is being dark. The poem has used the word of the cloud since 1.2

  grammar of श्यामः

• a-stem masculine, प्रथमा एकवचन nominative singular

  पादः

  printed पादो

  पाद

  leg — not the foot only but the whole limb, which the comparison needs: what is stretched slantwise through a gap in a mountain is a leg and not a footprint. It is the second stanza running in which a foot of Śiva or Viṣṇu is what the cloud is measured against, after the चरणन्यास of 1.57, and the two are different gods and different feet

  grammar of पादः

  पादः, “the foot,” is the image the whole verse builds to: the dark cloud lying in the pale cleft is like Viṣṇu’s black foot laid across it. बलिनियमनाभ्युद्यतस्य विष्णोः, “of Viṣṇu raised to the binding of Bali,” is Trivikrama in mid-stride, the dwarf grown huge to pace out the worlds and pin down the demon king. तिर्यगायामशोभी, Mallinātha reads, is fair by its sideways length, तिरश्चीनदैर्घ्येण शोभते, the foot stretched slantwise to enter the narrow gap — so the comparison holds in shape as well as colour, a dark thing lying crosswise in a bright opening.

  • Mallinātha, Sañjīvinī — 1.59: baler niyamane’bhyudyatasya viṣṇoḥ; tiryagāyāmena tiraścīnadairghyeṇa śobhate

• √यम् + क्त, षष्ठी एकवचन genitive singular

  बलिनियमनाभ्युद्यतस्य

  printed बलिनियमनाभ्युद्यतस्येव

  अभ्युद्यत, from अभि + उद् + √यम्

  who had set about it — glossed प्रवृत्तस्य, 'engaged upon'. The participle is passive in form and active in sense, which is what a क्त does to an intransitive root: उद्यत is 'raised up' and, of a person, 'making ready'. Two prefixes stand on it, and the second of them is what makes the readiness a setting-out toward something, which is why a locative goes with it

  grammar of बलिनियमनाभ्युद्यतस्य

• अव्यय

  इव

  printed बलिनियमनाभ्युद्यतस्येव

  इव

  like — the second stanza running to end on an unnamed comparison. Mallinātha keeps it and names no figure, as he did not at 1.58. Where it stands matters: it comes after the genitive and before विष्णोः, so the last word of the verse arrives after the comparison has already been made, and the reader learns whose leg it was only at the end

  grammar of इव

• u-stem masculine, षष्ठी एकवचन genitive singular

  विष्णोः

  विष्णु

  of Viṣṇu — and Mallinātha glosses a proper name twice, which he does not often do. First व्यापकस्य, 'of the all-pervading one', which is the name read as a word: विष्णु from √विष्, to pervade. Then त्रिविक्रमस्य, 'of Trivikrama', which is the name of the form: the dwarf who grew until three strides covered the worlds. The first gloss makes the name mean something and the second says which story it is, and the stanza needs the second — a leg through a mountain is one of those three strides

  grammar of विष्णोः

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