मेघदूतम् · कालिदास · 1.64

मानस · the water, and the kalpa trees shaken

हेमाम्भोजप्रसवि सलिलं मानसस्याददानः

हे
मा
म्भो
ज
प्र
स
वि
स
लि
लं
मा
न
स
स्या
द
दा
नः

कुर्वन् कामं क्षणमुखपटप्रीतिमैरावतस्य

कु
र्व
न्का
मं
क्ष
ण
मु
ख
प
ट
प्री
ति
मै
रा
व
त
स्य

धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव वातैः

धु
न्व
न्क
ल्प
द्रु
म
कि
स
ल
या
न्यं
शु
का
नी
व
वा
तैः

नानाचेष्टैर्जलद ललितैर्निर्विशेस्तं नगेन्द्रम्

ना
ना
चे
ष्टै
र्ज
ल
द
ल
लि
तै
र्नि
र्वि
शे
स्तं
न
गे
न्द्रम्

alternate reading — for the whole of pādas c and d. Shown, not analysed.

धुन्वन् वातैः सजलपृषतैः कल्पवृक्षांशुकानि

च्छायाभिन्नः स्फटिकविशदं निर्विशेः पर्वतं तम्

pāda a

  • हेguruits long vowel ए
  • माguruits long vowel आ
  • म्भोguruits long vowel ओ
  • जguruthe conjunct प्र that follows it
  • प्रlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • लिlaghuits short vowel, with a single consonant after it
  • लंguruthe anusvāra it carries
  • माguruits long vowel आ
  • नlaghuits short vowel, with a single consonant after it
  • सguruthe conjunct स्य that follows it
  • स्याguruits long vowel आ
  • दlaghuits short vowel, with a single consonant after it
  • दाguruits long vowel आ
  • नःguruthe visarga it carries
  • yati after 4 — a compound member ends here, inside हेमाम्भोजप्रसवि
  • yati after 10 — a word ends here — सलिलं

pāda b

  • कुguruthe conjunct र्व that follows it
  • र्वguruthe conjunct न्क that follows it
  • न्काguruits long vowel आ
  • मंguruthe anusvāra it carries
  • क्षlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • मुlaghuits short vowel, with a single consonant after it
  • खlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • टguruthe conjunct प्र that follows it
  • प्रीguruits long vowel ई
  • तिlaghuits short vowel, with a single consonant after it
  • मैguruits long vowel ऐ
  • राguruits long vowel आ
  • वlaghuits short vowel, with a single consonant after it
  • तguruthe conjunct स्य that follows it
  • स्यlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — a word ends here — कामं
  • yati after 10 — a compound member ends here, inside क्षणमुखपटप्रीतिम्

pāda c

  • धुguruthe conjunct न्व that follows it
  • न्वguruthe conjunct न्क that follows it
  • न्कguruthe conjunct ल्प that follows it
  • ल्पguruthe conjunct द्र that follows it
  • द्रुlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • किlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • न्यंguruthe anusvāra it carries
  • शुlaghuits short vowel, with a single consonant after it
  • काguruits long vowel आ
  • नीguruits long vowel ई
  • वlaghuits short vowel, with a single consonant after it
  • वाguruits long vowel आ
  • तैःguruthe visarga it carries
  • yati after 4 — it falls inside the compound कल्पद्रुमकिसलयानि
  • yati after 10 — it falls inside the compound कल्पद्रुमकिसलयानि

pāda d

  • नाguruits long vowel आ
  • नाguruits long vowel आ
  • चेguruits long vowel ए
  • ष्टैguruits long vowel ऐ
  • र्जlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • दlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • लिlaghuits short vowel, with a single consonant after it
  • तैguruits long vowel ऐ
  • र्निguruthe conjunct र्व that follows it
  • र्विlaghuits short vowel, with a single consonant after it
  • शेguruits long vowel ए
  • स्तंguruthe anusvāra it carries
  • नlaghuits short vowel, with a single consonant after it
  • गेguruits long vowel ए
  • न्द्रम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — it falls inside the compound नानाचेष्टैः
  • yati after 10 — it falls inside ललितैः
  • सलिलम् + मानसस्य → सलिलं

    म् + म्

  • मानसस्य + आददानः → मानसस्याददानः

    अ + आ → आ

  • कामम् + क्षणमुखपटप्रीतिम् → कामं

    म् + क्

  • क्षणमुखपटप्रीतिम् + ऐरावतस्य → क्षणमुखपटप्रीतिमैरावतस्य

    म् + ऐ

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

  • धुन्वन् + कल्पद्रुमकिसलयानि → धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    न् + क्

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

  • कल्पद्रुमकिसलयानि + अंशुकानि → धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    इ + अ

  • अंशुकानि + इव → धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    इ + इ → ई

  • नानाचेष्टैः + जलद → नानाचेष्टैर्जलद

    ः + ज्

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

  • ललितैः + निर्विशेः → ललितैर्निर्विशेस्तं

    ः + न्

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

  • निर्विशेः + तम् → ललितैर्निर्विशेस्तं

    ः + त्

  • हेम + अम्भोज → हेमाम्भोजप्रसवि

    अ + अ → आ · falls inside the syllable मा

  • अम्भोज + प्रसविन् → हेमाम्भोजप्रसवि

    अ + प्

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

  • क्षण + मुख → क्षणमुखपटप्रीतिम्

    अ + म्

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

  • मुख + पट → क्षणमुखपटप्रीतिम्

    अ + प्

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

  • पट + प्रीति → क्षणमुखपटप्रीतिम्

    अ + प्

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

  • कल्प + द्रुम → कल्पद्रुमकिसलयानि

    अ + द्

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

  • द्रुम + किसलय → कल्पद्रुमकिसलयानि

    अ + क्

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

  • नाना + चेष्टा → नानाचेष्टैः

    आ + च्

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

  • नग + इन्द्र → नगेन्द्रम्

    अ + इ → ए · falls inside the syllable गे

सलिलं मानसस्य and कामं क्षण- hold the accusative म् as अनुस्वार before the following consonant (8.3.23, 8.4.59), while प्रीतिमैरावतस्य carries the म् on unchanged before the vowel of ऐरावत. धुन्वन्कल्प- leaves the न् of धुन्वन् unchanged before the voiced velar क् — a word-final न् before a velar stop shows no change. किसलयान्यंशुकानि turns the final इ of किसलयानि to य् before the अ of अंशुक (6.1.77 इको यणचि), and अंशुकानीव merges इ with इ into a long ई (6.1.101). निर्विशेस्तम् turns a visarga to स् before त् (8.3.34); नानाचेष्टैर्जलद and ललितैर्निर्विशेः are the block’s unnamed visarga joins, ऐः before a voiced sound giving र्.

  • Chinnaya Sūri, Bālavyākaraṇam — సంధిపరిచ్ఛేదము; vendor/balavyakaranam-sandhi.txt
  • सलिलम् द्वितीया · accusative — कर्म, the object

    with हेमाम्भोजप्रसवि

  • मानसस्य षष्ठी · genitive — सम्बन्ध, a relation to another word

  • आददानः प्रथमा · nominative — कर्ता, the agent

  • कुर्वन् प्रथमा · nominative — कर्ता, the agent

  • कामम् द्वितीया · accusative — क्रियाविशेषणे कामम् — an adverb ‘at will, freely’, not the accusative object ‘desire’

    काम is the noun ‘desire,’ but कामम् here is not what is enjoyed — that is नगेन्द्रम् — it is how: the fixed adverb ‘to one’s heart’s content.’ Mallinātha glosses it कामं यथेष्टं निर्विशेः, ‘enjoy it at will, as you please,’ so the accusative is the one Sanskrit lets an adverb wear, and it tells the cloud to take its ease of the mountain without stint.

    • Mallinātha, Sañjīvinī — 1.64: taṃ nagendraṃ kailāsaṃ kāmaṃ yatheṣṭaṃ nirviśeḥ samupabhuṅkṣva
  • क्षणमुखपटप्रीतिम् द्वितीया · accusative — कर्म, the object

  • ऐरावतस्य षष्ठी · genitive — शेषे षष्ठी — a genitive of the one served, ‘a face-cloth for Airāvata’, not the agent or object of a verb

    The sixth case hangs on प्रीतिम्, the delight the cloud makes, and names who it is made for. Mallinātha reads it so, ऐरावतस्येन्द्रगजस्य … क्षणे जलादानकाले मुखे पटेन या प्रीतिस्तां कुर्वन्, ‘making, for Airāvata Indra’s elephant, the delight that a cloth over the face gives at the moment of drinking.’ So the genitive marks the beneficiary — the cloud drifts before the great elephant’s face like a veil and pleases it — not a thing done to Airāvata.

    • Mallinātha, Sañjīvinī — 1.64: airāvatasyendragajasya … mukhe paṭena yā prītis tāṃ kurvan
  • धुन्वन् प्रथमा · nominative — कर्ता, the agent

  • कल्पद्रुमकिसलयानि द्वितीया · accusative — कर्म, the object

  • अंशुकानि द्वितीया · accusative — कर्म, the object

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

  • जलद सम्बोधन · vocative — the one addressed

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

    with नानाचेष्टैः

  • तम् द्वितीया · accusative — कर्म, the object

    with नगेन्द्रम्

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

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 17 · तुदादिभ्यः शः

प्रकरण 19 · तनादिभ्यस्तथासोः

प्रकरण 34 · ण्वुल्तृचौ

not in the abridgement

हेमाम्भोजप्रसवि

हेम · अम्भोज · प्रसविन्

  1. हेम्नः अम्भोजानि

    तत्पुरुष (genitive) — lotuses of gold

  2. हेमाम्भोजानां प्रसवि

    तत्पुरुष (genitive) — what begets them

तत्पुरुष — it agrees with सलिलम्. that grows golden lotuses — Mallinātha gives the outer vigraha in his own words, हेमाम्भोजानां प्रसवि, and glosses the last member जनकम्, begetter. The genitive is the one a कृत् noun takes for its object. **He then names the rule that makes the word**, by its first word as the tradition does: जिदृक्षि— इत्यादिना णिप्रत्ययः. That is Pāṇini 3.2.157 जिदृक्षिविश्रीण्वमाव्यथाभ्यमपरिभूप्रसूभ्यश्च, a list of ten roots after which the affix इनि comes in the sense of one who habitually does the thing — and the tenth of the ten is प्रसू, to beget. So प्रसविन् is not 'begetting' but 'in the habit of begetting': the water of Mānasa grows golden lotuses as a matter of what it is. **It is the second time he has named this affix**, and for a different rule. At 1.58 he derived भावी from 3.3.3, which puts a future sense in it; here 3.2.157 puts a habit in it. One affix, two rules, six stanzas apart

uncheckedMallinātha, Sañjīvinī, who gives the vigraha, glosses प्रसवि with जनकम्, and cites the sūtra by its pratīka जिदृक्षि—; the number 3.2.157 and its text from skt-mcp“he jalada, hemāmbhojānāṃ prasavi janakam || “jidṛkṣi—” ityādinā ṇipratyayaḥ”

क्षणमुखपटप्रीतिम्

क्षण · मुख · पट · प्रीति

  1. मुखे पटः

    तत्पुरुष (locative) — a cloth across the face

  2. मुखपटेन प्रीतिः

    तत्पुरुष (instrumental) — the pleasure that cloth gives

  3. क्षणे मुखपटप्रीतिः

    तत्पुरुष (locative) — that pleasure, for the moment

तत्पुरुष. the momentary pleasure of a veil across his face — and Mallinātha unpicks it by putting each member in a different case: क्षणे जलादानकाले मुखे पटेन या प्रीतिस्ताम्. Three relations in four members, and no two of them alike — a locative of time for क्षण, a locative of place for मुख, an instrumental for पट. He also says what the moment is: जलादानकाल, the time of taking up water. So the picture is exact. The cloud has come down to drink at Mānasa; Airāvata, Indra's elephant, is there; and as the cloud stoops to the lake it passes across the elephant's face and is felt as a cloth laid over it, which is a pleasure and lasts a moment

uncheckedMallinātha, Sañjīvinī, who resolves the compound member by member and glosses क्षण with जलादानकाल“kṣaṇe jalādānakāle mukhe paṭena yā prītistāṃ kurvan”

कल्पद्रुमकिसलयानि

कल्प · द्रुम · किसलय

  1. कल्पः द्रुमः

    कर्मधारय — the tree that can do it

  2. कल्पद्रुमाणां किसलयानि

    तत्पुरुष (genitive) — the young shoots of those trees

तत्पुरुष. the new leaves of the wishing-trees — Mallinātha gives the outer relation, कल्पद्रुमाणां किसलयानि, and then glosses the last member with a synonym, पल्लवभूतानि, 'being shoots'. He leaves कल्पद्रुम alone, as he leaves any name alone: it is the tree of heaven that gives what is asked of it, and कल्प is from √क्लृप्, to be equal to a thing, so the first member says able rather than wishing. किसलय is the shoot at the moment it is still soft and red, which is what lets it be mistaken for cloth

uncheckedMallinātha, Sañjīvinī, who gives the vigraha and glosses किसलयानि with पल्लवभूतानि“kalpadrumāṇāṃ kisalayāni pallavabhūtānyaṃśukāni sūkṣmavastrāṇīva”

नानाचेष्टैः

नाना · चेष्टा

  1. नाना चेष्टाः येषु तानि

    बहुव्रीहि — sports that have all sorts of doings in them

बहुव्रीहि — it refers to ललितैः. with all sorts of doing in them — and it is a bahuvrīhi, not the descriptive compound it reads as. Mallinātha's resolution has the tell-tale relative in it: नाना बहुविधाश्चेष्टास्तोयपानादयो येषु तैः — 'in which there are चेष्टाः, that is doings of many kinds, drinking water and the rest'. So the word does not mean 'various doings'; it qualifies ललितैः and means 'games that have various doings in them'. His तोयपानादयः points back across the stanza: the doings are the three participles of the first three pādas, drinking, veiling, shaking. नाना is an indeclinable and stands as the first member all the same; the last member is the ā-stem feminine चेष्टा, which the bahuvrīhi turns into an a-stem neuter to agree with ललितैः

uncheckedMallinātha, Sañjīvinī, who resolves it with येषु and glosses नाना with बहुविध and चेष्टाः with तोयपानादयः“nānā bahuvidhāśceṣṭāstoyapānādayo yeṣu tairlalitaiḥ krīḍitaiḥ”

नगेन्द्रम्

नग · इन्द्र

  1. नगानाम् इन्द्रः

    तत्पुरुष (genitive) — the chief of mountains

तत्पुरुष — it agrees with तम्. the lord of mountains — glossed कैलासम्, which is the fifth stanza running in which the commentary has had to supply the name. नग is 'what does not go', न + √गम्, a mountain by its stillness; इन्द्र at the end of a compound means the best of a kind, which is the word's oldest use outside the god's name. It is the last of the seven words this canto has used for this one mountain, and it arrives in the last line the cloud is given about it

uncheckedMallinātha, Sañjīvinī, who glosses तं नगेन्द्रं with कैलासम्“taṃ nagendraṃ kailāsaṃ kāmaṃ yatheṣṭaṃ nirviśeḥ”

  • in-stem neuter, द्वितीया एकवचन accusative singular

    हेमाम्भोजप्रसवि

    प्रसविन्, from प्र + √सू

    begetting — glossed जनकम्, and the neuter of the gloss is how Mallinātha shows what the word agrees with: सलिलम्, the water, which is neuter and in the second case. An in-stem makes its neuter nominative and accusative singular alike and both come out प्रसवि, so the form on the page settles neither, and only the agreement does. The affix is इनि, named णिनि by the tradition and by Mallinātha here, and the rule he cites for it is a list of ten roots ending in प्रसू

  • a-stem neuter, द्वितीया एकवचन accusative singular

    सलिलम्

    printed सलिलं

    सलिल

    water — the object of आददानः, and the only unqualified noun in the first pāda: it has a compound in front of it and a genitive behind it and nothing of its own. सलिल is water at rest, from √सल्, to go, by way of the same nothing-much that makes most of the Sanskrit words for water; the poem has used four others already

  • a-stem neuter, षष्ठी एकवचन genitive singular

    मानसस्य

    printed मानसस्याददानः

    मानस

    of Mānasa — glossed सरसः, 'of the lake', because the name is an adjective and would otherwise read as one. मानस is what belongs to the mind, from मनस्, and the lake is called that because it was made by a thought; Mallinātha does not tell that story, he only writes the common noun beside the name so that the genitive has something to be the genitive of. This is the place the corpus names for the stanza, and it is not on Kailāsa but beside it

  • √दा + शानच्, प्रथमा एकवचन nominative singular

    आददानः

    printed मानसस्याददानः

    आददान, from आ + √दा

    taking up — the present middle participle of आ + √दा, which reduplicates in the third class and gives ददान before the affix शानच्. Mallinātha glosses it with another participle of the same form and says what it is really doing: पिबन्नित्यर्थः, 'drinking, is the meaning'. Taking water is what a cloud does and drinking is what a living thing does, and the gloss moves the cloud from one to the other in three syllables. It is the first of three present participles, one to a pāda, and they are what the stanza is made of: the cloud drinks, veils and shakes, and only the fourth pāda has a finite verb

  • √कृ + शतृ, प्रथमा एकवचन nominative singular

    कुर्वन्

    कुर्वत्, from √कृ

    making — the second of the three participles, and the same root that gave the imperative कुरु at 1.62. There the cloud was told to make itself into a stair; here it makes a pleasure for somebody else without being told to, because a participle carries no command. Mallinātha adds nothing to it, having spent his gloss on the compound it governs

  • a-stem masculine, द्वितीया एकवचन accusative singular

    कामम्

    printed कामं

    काम

    at will — glossed यथेष्टम्, 'as you please', which turns the noun into the adverb it is being used as. **The word stands in the second pāda and belongs to the verb in the fourth**, and Mallinātha's prose moves it there without remark: तं नगेन्द्रं कैलासं कामं यथेष्टं निर्विशेः. It is the longest single displacement the commentary has had to undo in this stretch — two pādas — and nothing but the sense says the word is not the object of कुर्वन् standing beside it. The accusative stands as an adverb

  • i-stem feminine, द्वितीया एकवचन accusative singular

    क्षणमुखपटप्रीतिम्

    printed क्षणमुखपटप्रीतिमैरावतस्य

    प्रीति

    pleasure — the object of कुर्वन्, and Mallinātha keeps the word in his own resolution rather than glossing it, या प्रीतिस्ताम्. प्रीति is from √प्री, to please, and it is satisfaction rather than delight: what the elephant gets is relief. The accusative singular is a cell in which the short feminine i-stem and the नदी pattern agree, so the generated table has it right

    क्षणमुखपटप्रीतिम्, “the delight of a face-cloth for a moment,” is a small, exact image. Airāvata is Indra’s elephant; the cloud, drifting across its face as it drinks, is like a cloth held to the face against the glare, cooling it. Mallinātha lays out the compound in time, क्षणे जलादानकाले मुखे पटेन या प्रीतिस्ताम्, “the delight that, at the moment of drinking, a cloth over the face gives” — क्षण is the instant, मुखपट the face-cloth, and the whole is what the cloud does for the elephant in passing, a courtesy of shade.

    • Mallinātha, Sañjīvinī — 1.64: kṣaṇe jalādānakāle mukhe paṭena yā prītis tām
  • a-stem masculine, षष्ठी एकवचन genitive singular

    ऐरावतस्य

    printed क्षणमुखपटप्रीतिमैरावतस्य

    ऐरावत

    of Airāvata — glossed इन्द्रगजस्य, Indra's elephant. **And then Mallinātha asks how the elephant comes to be here at all, and answers it twice**: कामचारित्वाद्वा शिवसेवार्थमिन्द्रागमनाद्वा समागतस्येति भावः — 'either because it goes where it likes, or because Indra has come to attend on Śiva; the sense is, having arrived'. That is the same move he made one stanza earlier for घर्मलब्धस्य, and made the same way, two explanations joined by वा with neither preferred. Twice running the commentary supplies a fact the poem assumes and declines to choose between two ways of having it

  • √धू + शतृ, प्रथमा एकवचन nominative singular

    धुन्वन्

    printed धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    धुन्वत्, from √धू

    shaking — the third participle, from √धू in the fifth class, which puts नु between root and ending and gives धुनोति, so the participle stem is धुन्वत्. Mallinātha carries the form over and glosses only what it acts with, वातैर्मेघवातैः. The verb is what a wind does to a garment and what a cloud does to a tree, and the stanza uses one word for both

  • a-stem neuter, द्वितीया बहुवचन accusative plural

    कल्पद्रुमकिसलयानि

    printed धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    किसलय

    shoots — the object of धुन्वन्, glossed पल्लवभूतानि, 'being sprouts'. किसलय is the leaf while it is still new and soft; the gloss swaps in the commoner word for the same thing, which is what Mallinātha does when a word is right but rare

  • a-stem neuter, द्वितीया बहुवचन accusative plural

    अंशुकानि

    printed धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    अंशुक

    garments — glossed सूक्ष्मवस्त्राणि, fine cloths, and **the gloss is backed by a lexicon**: अंशुकं वस्त्रमात्रे स्यात्परिधानोत्तरीययोः । सूक्ष्मवस्त्रे ना अतिदीप्तौ, from the Śabdārṇava — 'अंशुक is cloth in general, and an under-garment or an upper one, and a fine cloth; masculine, it is great brightness'. Mallinātha takes the third sense of the four, and he needs the lexicon to take it, because the compound has to be *fine* cloth for a new leaf to pass for it. The comparison is the stanza's only इव

    अंशुकानि इव, “as if they were fine garments,” is the simile in the third sport: the cloud’s winds toss the tender shoots of the wish-trees the way a breeze lifts light cloth. Mallinātha reads कल्पद्रुमाणां किसलयानि पल्लवभूतान्यंशुकानि सूक्ष्मवस्त्राणीव, “the shoots of the wish-trees, being tender leaves, like fine garments,” and fixes अंशुक from the शब्दार्णव as ‘a delicate cloth,’ सूक्ष्मवस्त्रे. So the divine trees’ new leaves, shaken by the cloud, ripple like silks — a last touch of luxury on the mountain the cloud is told to enjoy at will.

    • Mallinātha, Sañjīvinī — 1.64: kalpadrumāṇāṃ kisalayāni … aṃśukāni sūkṣmavastrāṇīva
  • अव्यय

    इव

    printed धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव

    इव

    like — the one comparison in the stanza, and Mallinātha keeps it in place without naming a figure over it. He has named upamā elsewhere when he wanted to; here he does not, and the run records no figure for this verse. What the particle joins is not two things but two treatments of one thing: the leaves are not being said to look like cloth, they are being shaken as cloth is shaken

  • a-stem masculine, तृतीया बहुवचन instrumental plural

    वातैः

    वात

    with winds — and Mallinātha adds the one word that decides whose they are: मेघवातैः, the cloud's own winds. Without it the instrumental could be the mountain's wind, or the season's, and the cloud would be shaking the trees by standing in a draught. With it the cloud does the shaking itself, which is what the participle needs. वात is from √वा, to blow

  • a-stem neuter, तृतीया बहुवचन instrumental plural

    नानाचेष्टैः

    printed नानाचेष्टैर्जलद

    नानाचेष्ट, from नाना and चेष्टा

    of many doings — the last member is चेष्टा, an ā-stem feminine, and the bahuvrīhi makes it an a-stem neuter to agree with ललितैः. That is the third time in three stanzas a compound's last member has changed stem-class to match what the compound describes: हस्ता at 1.62 became feminine, लोला at 1.63 was the feminine of an a-stem, and this one goes the other way, from feminine to neuter. Mallinātha's तोयपानादयः names what the doings are and points back to the three participles the stanza has just spent itself on

  • a-stem masculine, सम्बोधन एकवचन vocative singular

    जलद

    printed नानाचेष्टैर्जलद

    जलद

    cloud — the vocative, and Mallinātha opens his whole gloss with it: हे जलद. **DCS does not see it.** It reads the word as the first member of a compound जलदललित, although the page prints a space between जलद and ललितैः and the vocative is what the commentary begins from. जलद is 'water-giver', जल plus a stem of √दा, and the stanza that has the cloud drinking calls it by the name for giving. It is the last time in the Pūrvamegha the yakṣa addresses it by a name for cloud rather than as a friend

  • a-stem neuter, तृतीया बहुवचन instrumental plural

    ललितैः

    printed ललितैर्निर्विशेस्तं

    ललित

    with sports — glossed क्रीडितैः, playings, and **Mallinātha goes to a lexicon again to license the gender**: ना भावभेदे स्त्रीनृत्ये ललितं त्रिषु सुन्दरे । अस्त्रियां प्रमदागारे क्रीडिते जातपल्लवे, from the Śabdārṇave — 'masculine in the sense of a kind of feeling, feminine of a woman's dance, in all three genders when it means beautiful; not-feminine when it means a lady's bower, or play, or a tree in leaf'. The verse needs the neuter and the sense 'play', and that is the sixth of the six entries. It is his second citation of the same lexicon in one stanza, and both times what he wants from it is permission for a gender

  • √विश्, class 6, विधिलिङ्, parasmaipada, second person singular

    निर्विशेः

    printed ललितैर्निर्विशेस्तं

    निर् + √विश्

    enjoy it — glossed समुपभुङ्क्ष्व, 'enjoy it fully', and **Mallinātha cites Amara for the sense**, निर्वेशो भृतिभोगयोः: the noun from this verb means both a wage and an enjoyment. He needs the citation because निर् + √विश् is by its parts 'enter out of', and nothing in the parts gives enjoying. The optative is the seventh in eight stanzas and the last instruction of the Pūrvamegha's Kailāsa: the mood that has carried every request through this stretch carries the last one too

    निर्विशेः is √विश्, ‘to enter,’ with निर्, and it does not mean ‘enter’ here but ‘enjoy, take one’s pleasure of.’ Mallinātha glosses it समुपभुङ्क्ष्व, ‘enjoy fully,’ and grounds the sense in Amara, निर्देशो भृतिभोगयोः — निर् + √विश् is used for ‘wages’ and for ‘enjoyment.’ So the whole string of participles — drinking Mānasa’s water, veiling Airāvata’s face, shaking the wish-trees’ shoots — are the ways the cloud is to enjoy the mountain, and the verse ends by naming the pleasure the friendship earns: यथेच्छविहारो मित्रगृहेषु मैत्र्याः फलम्, ‘free wandering in a friend’s house is the fruit of friendship.’

    • Mallinātha, Sañjīvinī — 1.64: nirdeśo bhṛtibhogayoḥ; yathecchavihāro mitragṛheṣu maitryāḥ phalam
  • pronoun, द्वितीया एकवचन accusative singular

    तम्

    printed ललितैर्निर्विशेस्तं

    तद्

    that — pointing at the mountain for the fifth stanza running, and for the first time with the noun beside it: तं नगेन्द्रम्. 1.61 had तस्य alone, 1.62 तस्मिन् with the noun a pāda away, 1.63 तत्र with no noun at all. The demonstrative that has been carrying Kailāsa by itself since the poem stopped naming it finally gets a word to stand with

  • a-stem masculine, द्वितीया एकवचन accusative singular

    नगेन्द्रम्

    नगेन्द्र

    lord of mountains — the last word of the stanza and the object of निर्विशेः, glossed कैलासम्. **Mallinātha's note under it is not grammar and not lexicography, and it is the longest thing he writes here.** यथेष्टविहारो मित्रगृहेषु मैत्र्याः फलम् — 'roaming as one pleases in a friend's house is the fruit of friendship'; सहजमित्रं च ते कैलासः — 'and Kailāsa is your friend by birth'; and then the list: between cloud and mountain, lotus and sun, sea and moon, peacock and thunderhead, wind and fire, friendship is of itself. Five pairs, each of them a pair the poets treat as bound, and the mountain the cloud has spent six stanzas being told to serve turns out to have been a friend's house all along. That is why कामम्, at will, two pādas back

जलद · हेमाम्भोजप्रसवि · मानसस्य · सलिलम् · आददानः · ऐरावतस्य · क्षणमुखपटप्रीतिम् · कुर्वन् · कल्पद्रुमकिसलयानि · अंशुकानि · इव · वातैः · धुन्वन् · नानाचेष्टैः · ललितैः · तम् · नगेन्द्रम् · कामम् · निर्विशेः

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. He brings the vocative जलद to the front from the fourth pāda, where the verse buries it between two instrumentals; he moves कामम् the other way, from the second pāda down to the verb in the fourth, which is the longest move in the stanza; and he keeps each participle at the end of its own clause, so that the three of them — आददानः, कुर्वन्, धुन्वन् — fall in the order the verse has them“he jalada, hemāmbhojānāṃ prasavi … mānasasya sarasaḥ salilamādadānaḥ … airāvatasya … yā prītistāṃ kurvan | tathā kalpadrumāṇāṃ kisalayāni … aṃśukāni sūkṣmavastrāṇīva || … vātairmeghavātairdhunvan | nānā … ceṣṭāstoyapānādayo yeṣu tairlalitaiḥ krīḍitaiḥ || … taṃ nagendraṃ kailāsaṃ kāmaṃ yatheṣṭaṃ nirviśeḥ samupabhuṅkṣva”

the dependency structure

निर्विशेः · क्रिया — enjoy, समुपभुङ्क्ष्व; निर् + √विश् in the sense of ‘take one’s pleasure of’

जलद · सम्बोधन — O cloud, हे जलद; the addressee

तम् · कर्म — that, तम्; the mountain to be enjoyed

नगेन्द्रम् · विशेष्य — the lord of mountains, कैलासम्; Kailāsa

कामम् · क्रियाविशेषण — at will, यथेष्टम्; how freely to enjoy it

नानाचेष्टैः · करण — with your many doings, बहुविधैश्चेष्टैः; the means of the enjoyment

ललितैः · agreeing with नानाचेष्टैः — graceful, क्रीडितैः; sports and play

आददानः · कर्तृसमानाधिकरण — drinking, पिबन्; the present participle, one of the sports

सलिलम् · कर्म of आददानः — the water, सलिलम्; what the cloud drinks

मानसस्य · षष्ठी — of Mānasa, मानससरसः; whose water it is

हेमाम्भोजप्रसवि · agreeing with सलिलम् — that brings forth golden lotuses, हेमाम्भोजानां जनकम्

कुर्वन् · कर्तृसमानाधिकरण — making, कुर्वन्; the present participle, another of the sports

क्षणमुखपटप्रीतिम् · कर्म of कुर्वन् — the delight of a moment’s face-cloth, क्षणे मुखपटेन प्रीतिम्

ऐरावतस्य · षष्ठी — for Airāvata, इन्द्रगजस्य; the elephant the cloud shades

धुन्वन् · कर्तृसमानाधिकरण — shaking, धुन्वन्; the present participle, the third sport

कल्पद्रुमकिसलयानि · कर्म of धुन्वन् — the fresh shoots of the wish-trees, कल्पद्रुमाणां पल्लवान्

अंशुकानि · उपमानम् — like fine garments, सूक्ष्मवस्त्राणि इव; what the shoots are shaken like

इव · उपमार्थे — like

वातैः · करण — with your winds, मेघवातैः; the means of the shaking

uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam and the Bālānandinī. हेमाम्भोजप्रसवि is read agreeing with सलिलम्, as the analysis marks its neuter accusative.

Cloud, drink the water of Mānasa that grows the golden lotuses; be for a moment the veil across Airāvata's face that he is glad of; shake the new leaves of the wishing-trees with your winds the way a wind shakes fine cloth — and with sports like these, that have all your doings in them, enjoy that lord of mountains as you please. Mallinātha does the same thing here he did one stanza back: the verse assumes a fact and he supplies it twice over without choosing. Why is Indra's elephant on Kailāsa? Either it goes where it likes, or Indra has come to attend on Śiva. He also goes twice to one lexicon, the Śabdārṇava, and both times for a gender — अंशुक in the sense of fine cloth, ललित in the neuter and meaning play — and once to Amara, for the sense of enjoying in निर्विशेः, which its parts do not give. And he ends on something that is not a gloss at all. Roaming as one pleases in a friend's house, he says, is what friendship is for; Kailāsa is the cloud's friend by birth; and between cloud and mountain, lotus and sun, sea and moon, peacock and thunderhead, wind and fire, friendship needs no making. Six stanzas of instructions about this mountain end with the reason the cloud may treat it as its own. He names no figure, and the verse's one इव he leaves as it stands.

uncheckedthe reader's reading, following Mallinātha's gloss; the two reasons for Airāvata, the two lexicon citations, Amara on निर्वेश, and the closing list of natural friendships are his“kāmacāritvādvā śivasevārthamindrāgamanādvā samāgatasyeti bhāvaḥ … yatheṣṭavihāro mitragṛheṣu maitryāḥ phalam | sahajamitraṃ ca te kailāsaḥ | meghaparvatayorabjasūryayorabdhicandrayoḥ śikhijīmūtayoḥ samīrāgnyormitratā svayamiti bhāvaḥ”

O cloud — drinking the water of Mānasa that brings forth golden lotuses, making for Airāvata the delight of a face-cloth as you drift by, shaking the fresh shoots of the wish-trees with your winds as though they were fine garments — with all your many graceful sports, take your pleasure of that lord of mountains at will.

  • Mallinātha, Sañjīvinī — 1.64, whole-verse gloss

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