• अव्यय

  तत्र

  printed तत्रावश्यं

  तत्र

  there — glossed तत्र कैलासे, and that is the fourth stanza running in which the commentary has had to write the mountain's name because the poem will not. 1.60 named it, 1.61 pointed at it with तस्य, 1.62 with तस्मिन्, and now an adverb of place with no place in it. तत्र is तद् with the affix त्रल्, the pronoun turned into a where

  grammar of तत्र

• अव्यय

  अवश्यम्

  printed तत्रावश्यं

  अवश्यम्

  without fail — glossed सर्वथा, in every way. The word is a frozen accusative of अवश्य, 'not to be subdued', from वश् with the negative: what cannot be got round. It is the yakṣa telling the cloud what is going to happen to it whatever it does, and the whole second half of the stanza is the concession that follows from that

  grammar of अवश्यम्

• a-stem masculine, द्वितीया एकवचन accusative singular

  वलयकुलिशोद्घट्टनोद्गीर्णतोयम्

  printed वलयकुलिशोद्घट्टनोग्दीर्णतोयं

  तोय

  water — the last member of a bahuvrīhi describing त्वाम्, so it takes the masculine and the second case from the cloud. तोय is a neuter noun on its own account, and nothing on the page shows the change: an a-stem gives तोयम् for the accusative singular masculine and for the nominative and accusative singular neuter alike. That is the second time in two stanzas the corpus meets this — वपुः stood the same way at 1.62 — and both times the compound's gender is settled by what it describes rather than by anything visible. **The printed text has the cluster the wrong way round.** `text.md` reads उग्दीर्ण, ग् before द्, and the word is उद्गीर्ण, उद् + √गॄ: the corpus itself prints it correctly at 1.20 and at 1.34, where जालोद्गीर्णैः is the same participle of the same root. DCS reads उद्गीर्ण in its tags and Mallinātha glosses उत्सृष्टम्, ejected, which only उद्गीर्ण can mean. The metre does not catch it, because both spellings close the syllable before them and both scan; only the sense does. The word is neuter as a noun and takes the masculine endings here

  grammar of वलयकुलिशोद्घट्टनोद्गीर्णतोयम्

  वलयकुलिशोद्घट्टनोद्गीर्णतोयम्, “your water spouted out by the striking of their bracelet-edges,” is how the shower-bath works. Mallinātha reads कुलिश, ‘thunderbolt,’ by transfer for anything with sharp points, शतकोटिवाचिना कुलिशशब्देन कोटिमात्रं लक्ष्यते, “by कुलिश, which names the hundred-edged bolt, the mere edge is meant” — here the corners of the women’s bangles. उद्घट्टन is the striking, उद्गीर्ण the spouting: they slap the cloud and it jets water, like a fountain worked by hand. So the goddesses at play beat the captive cloud into a rain-machine.

  • Mallinātha, Sañjīvinī — 1.63: śatakoṭivācinā kuliśaśabdena koṭimātraṃ lakṣyate

• √नी, class 1, लृट्, parasmaipada, third person plural

  नेष्यन्ति

  √नी

  will bring — glossed प्रापयिष्यन्ति, will cause to reach, which turns the simple verb into a causative to say what it means: √नी takes two accusatives, त्वाम् and यन्त्रधारागृहत्वम्, and the second is what the first is brought to. This is the first plain future of the stretch — six stanzas of optatives and one imperative — and it is not addressed to the cloud. It is the yakṣa telling the cloud what others will do to it, and the mood changes because the subject does

  grammar of नेष्यन्ति

• pronoun, द्वितीया एकवचन accusative singular

  त्वाम्

  printed त्वां

  युष्मद्

  you — the object, and the head the bahuvrīhi of the first pāda is looking for. Mallinātha writes येन तं त्वाम् to close that compound, supplying the correlative the verse leaves to be understood. The cloud has been addressed as भवान् and as त्वम् through this stretch and it is in the accusative here for the first time in several stanzas: this is the one instruction in which it is done to rather than doing

  grammar of त्वाम्

• i-stem feminine, प्रथमा बहुवचन nominative plural

  सुरयुवतयः

  printed सुरयुवतयो

  युवति

  young women — the subject, and the only nominative in the stanza's first half. युवति is the feminine of युवन्, young, made with the affix ति rather than by lengthening; the alternative युवती exists and the verse does not use it, because this one declines as a short i-stem and the metre wants a light syllable where युवती would give a heavy one. The nominative plural is a cell in which the short feminine i-stem and the नदी pattern do not part, so the generated table has it right

  grammar of सुरयुवतयः

• a-stem neuter, द्वितीया एकवचन accusative singular

  यन्त्रधारागृहत्वम्

  यन्त्रधारागृहत्व, from यन्त्रधारागृह

  the state of being a fountain-house — the second accusative of नेष्यन्ति, and the second abstract in त्व in two stanzas. 1.62 asked the cloud for सोपानत्वम् and this one tells it it will be brought to यन्त्रधारागृहत्वम्, and the pair is worth holding together: in the first the cloud is asked to become something, in the second it is made into something. The grammar is identical and the voice is not. त्व attaches to any nominal and makes the having-of-that-nature, which is how Sanskrit says 'turn X into Y' without a verb for turning

  grammar of यन्त्रधारागृहत्वम्

• pronoun, पञ्चमी बहुवचन ablative plural

  ताभ्यः

  printed ताभ्यो

  तद्

  from them — the ablative of separation, governed by मोक्षः: release *from* is what the fifth case is for. Mallinātha writes the noun back in where the verse has only the pronoun, ताभ्यः सुरयुवतिभ्यः, which is the same service he did for तस्मिन् at 1.62. The form is one an ordinary a-stem feminine would share — ताभ्यः is both ablative and dative plural — and only मोक्ष decides which

  grammar of ताभ्यः

• a-stem masculine, प्रथमा एकवचन nominative singular

  मोक्षः

  printed मोक्षस्तव

  मोक्ष

  escape — the subject of स्यात्, and Sanskrit's ordinary way of putting what English puts in a verb: not 'if you cannot escape' but 'if escape should not be'. मोक्ष is √मुच् with घञ्, the letting-go taken as a noun. The word carries the whole weight of the religious vocabulary elsewhere and none of it here; what it means in this stanza is getting away from a crowd of women who will not let go of a cloud

  grammar of मोक्षः

• pronoun, षष्ठी एकवचन genitive singular

  तव

  printed मोक्षस्तव

  युष्मद्

  your — the genitive of the one who would do the escaping, which is what a sixth case does when it stands beside an action-noun: मोक्षस्तव is the escape that would be yours to make. घर्मलब्धस्य agrees with it across two words, so the pronoun carries an epithet the length of a compound

  grammar of तव

• अव्यय

  यदि

  यदि

  if — and Mallinātha supplies the answering word for the third stanza in six: तदा here, तर्हि at 1.62, तर्हि again at 1.58 for चेत्. Three conditions in six stanzas, all with the second half left out, all filled in by the commentary — and the word he supplies is not the same one each time, which is the useful part. Sanskrit has several and the verse has none, so what the commentary is doing is choosing rather than restoring

  grammar of यदि

• i-stem masculine, सम्बोधन एकवचन vocative singular

  सखे

  सखि

  friend — the third time in the canto, after 1.22 and 1.43, and the first time it stands inside a clause rather than opening the address. It falls at the caesura of the third pāda, between the condition's subject and its verb, where a spoken aside would fall. Mallinātha glosses it हे सखे मित्र, adding both the particle of address and a plainer word for friend, which he did not do either of the first two times. सखि is irregular everywhere but here: it takes अनङ् before the strong endings and gives सखा, सखायम्, सख्या, and the vocative singular is the one cell excepted

  grammar of सखे

• √लभ् + क्त, षष्ठी एकवचन genitive singular

  घर्मलब्धस्य

  लब्ध, from √लभ्

  got — the past participle of √लभ्, to obtain, and its subject is not in the stanza: somebody got the cloud, and the somebody is the yakṣa, who found it on a hilltop at 1.2. The क्त of √लभ् is passive, so the participle describes what was got rather than who got it, and the genitive ties it to तव. Mallinātha spends more on this word than on any other in the verse, because घर्म in it has to be squared with a mountain where the seasons do not run

  grammar of घर्मलब्धस्य

  घर्मलब्धस्य, “found in the summer heat,” tells why the cloud is prized and held: it is a rarity got hold of just when the heat is worst. Mallinātha glosses घर्मे निदाघे लब्धस्य, ‘found in the hot season,’ and raises the objection a careful reader would — how is a cloud a summer thing? — answering it two ways: गर्मलब्धत्वं चास्य देवभूमिषु सर्वदा सर्वर्तुसमाहारात्प्रथमिकमेघत्वाद्वा, “either because in the lands of the gods all seasons stand together always, or because it is the very first cloud” of the rains, met before its season. Either way the god-women, starved of cloud, will not lightly let this one go.

  • Mallinātha, Sañjīvinī — 1.63: gharme nidāghe labdhasya; sarvartusamāhārāt prathamikameghatvād vā

• अव्यय

  न

  न

  not — negating स्यात् and standing immediately before it, which is where the particle goes when it denies the verb rather than a word in the clause. The condition is a negative one, and that is what makes the fourth pāda a last resort: the cloud shouts only if nothing else has worked

  grammar of न

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

  स्यात्

  √अस्

  should be — the same form in the same office as at 1.58: the optative of a condition's if-half, where the mood carries no command and no wish, only the supposition. √अस् loses its अ before the endings of this mood and gives स्यात्, which is why the commonest verb in the language has one of the least recognisable optatives

  grammar of स्यात्

• ā-stem feminine, द्वितीया बहुवचन accusative plural

  क्रीडालोलाः

  लोला, the feminine of लोल

  restless — the adjective agrees with ताः, the object of भाययेः, and it is in the accusative although it opens the pāda and reads at first like a subject. लोल is an a-stem in the masculine and takes ā for the feminine, so the word declines in a class its own entry does not name — the same move दत्तहस्ता made at 1.62, and the second time in two stanzas that a compound's last member changes stem-class to agree with a woman

  grammar of क्रीडालोलाः

• a-stem neuter, तृतीया बहुवचन instrumental plural

  श्रवणपरुषैः

  printed श्रवणपरुषैर्गर्जितैर्भाययेस्ताः

  परुष

  harsh — agreeing with गर्जितैः and taking its neuter, its number and its case. परुष is rough of surface: rough bark, rough cloth, and by extension a rough word. Putting it on a sound is the compound's work rather than the adjective's, and Mallinātha's कर्णकटु does the same thing with a word for taste

  grammar of श्रवणपरुषैः

• a-stem neuter, तृतीया बहुवचन instrumental plural

  गर्जितैः

  printed श्रवणपरुषैर्गर्जितैर्भाययेस्ताः

  गर्जित, from √गर्ज्

  with roars — a past participle of √गर्ज् used as a neuter noun, the thundering taken as a thing, and the plural counts the peals. **Mallinātha's gloss on this word is one syllable of grammar and it decides the last word of the stanza**: करणैः, 'as instruments'. The third case has several offices and he names this one — the instrument, the thing by which the action is done — and it is the naming of it that makes his closing note about भाययेः follow. The same word stood at 1.61, where the mountain gave the roars back as an echo, and at 1.46, where they set a peacock dancing

  grammar of गर्जितैः

• √भी with णिच्, class 3, विधिलिङ्, parasmaipada, second person singular

  भाययेः

  printed श्रवणपरुषैर्गर्जितैर्भाययेस्ताः

  √भी with णिच्

  frighten them — glossed त्रासयेः, the causative of another root for fear, which is Mallinātha swapping a verb with a rule attached to it for one without. **He then spends his last line on why this form looks the way it does**, and the whole of it is one clause: अत्र हेतुभयाभावाद् आत्मनेपदं षुगागमश्च न — 'here, there being no fear-from-the-agent, neither the middle ending nor the षुक् augment applies.' हेतुभय is the term two of Pāṇini's rules share. 1.3.68 भीस्म्योर्हेतुभये puts the causative of √भी in the middle voice when the fear comes straight from the one who causes it; 7.3.40 भियो हेतुभये षुक् inserts ष् before the causative affix in the same case, which is what gives भीषयते. Mallinātha's point is that neither condition holds — and his own gloss on the word before is the reason. He called गर्जितैः करणैः, instruments: the fear comes from the roars and not from the cloud, so the cloud is not the हेतु of the fear, and both rules stand down. What is left is the ordinary causative: वृद्धि of the ई before णिच् by 7.2.115 अचो ञ्णिति gives भै, and 6.1.78 एचोऽयवायावः turns that ऐ into आय् before the affix's vowel — भाय्, then भायय्, then भाययेः. The आ that looks like a special form is only two general rules running in order

  grammar of भाययेः

  भाययेः, “you may frighten,” is the causative of √भी, ‘to fear’ — ‘make afraid’ — and Mallinātha stops on two points of its form. He glosses it त्रासयेः, ‘you should scare,’ and then notes what the school expects and why it does not hold: अत्र हेतुभयाभावादात्मनेपदं षुगागमश्च न, “here, since there is no हेतुभय, neither the middle voice nor the augment षुक् applies.” When √भी’s causative means fear caused by the agent himself, the rules add षुक् (भीषयते) and the middle voice; here the cloud simply startles the women, not by being dreadful in itself, so the plain active भाययेः stands.

  • Mallinātha, Sañjīvinī — 1.63: bhāyayes trāsayeḥ; atra hetubhayābhāvād ātmanepadaṃ ṣugāgamaśca na

• pronoun, द्वितीया बहुवचन accusative plural

  ताः

  printed श्रवणपरुषैर्गर्जितैर्भाययेस्ताः

  तद्

  them — the last word of the stanza and the object of its last verb, and Mallinātha again writes the noun back in: ताः सुरयुवतीः. The pronoun has now stood for the sky-women three times in two pādas, as ताभ्यः, as the head क्रीडालोलाः agrees with, and here; the verse names them once, in the second pāda, and never again

  grammar of ताः

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