printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.23

यक्षवधू · the cakravākī left alone

तां जानीथाः परिमितकथां जीवितं मे द्वितीयं

तां
जा
नी
थाः
प
रि
मि
त
क
थां
जी
वि
तं
मे
द्वि
ती
यं

दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम्

दू
री
भू
ते
म
यि
स
ह
च
रे
च
क्र
वा
की
मि
वै
काम्

गाढोत्कण्ठां गुरुषु दिवसेष्वेषु गच्छत्सु बालां

गा
ढो
त्क
ण्ठां
गु
रु
षु
दि
व
से
ष्वे
षु
ग
च्छ
त्सु
बा
लां

जातां मन्ये शिशिरमथितां पद्मिनीं वाऽन्यरूपाम्

जा
तां
म
न्ये
शि
शि
र
म
थि
तां
प
द्मि
नीं
वा
ऽन्य
रू
पाम्

pāda a

  • तांguruthe anusvāra it carries
  • जाguruits long vowel आ
  • नीguruits long vowel ई
  • थाःguruthe visarga it carries
  • पlaghuits short vowel, with a single consonant after it
  • रिlaghuits short vowel, with a single consonant after it
  • मिlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • कlaghuits short vowel, with a single consonant after it
  • थांguruthe anusvāra it carries
  • जीguruits long vowel ई
  • विlaghuits short vowel, with a single consonant after it
  • तंguruthe anusvāra it carries
  • मेguruits long vowel ए
  • द्विlaghuits short vowel, with a single consonant after it
  • तीguruits long vowel ई
  • यंguruthe anusvāra it carries
  • yati after 4 — a word ends here — जानीथाः
  • yati after 10 — a word ends here — परिमितकथां

pāda b

  • दूguruits long vowel ऊ
  • रीguruits long vowel ई
  • भूguruits long vowel ऊ
  • तेguruits long vowel ए
  • मlaghuits short vowel, with a single consonant after it
  • यिlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • हlaghuits short vowel, with a single consonant after it
  • चlaghuits short vowel, with a single consonant after it
  • रेguruits long vowel ए
  • चguruthe conjunct क्र that follows it
  • क्रlaghuits short vowel, with a single consonant after it
  • वाguruits long vowel आ
  • कीguruits long vowel ई
  • मिlaghuits short vowel, with a single consonant after it
  • वैguruits long vowel ऐ
  • काम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — दूरीभूते
  • yati after 10 — a word ends here — सहचरे

pāda c

  • गाguruits long vowel आ
  • ढोguruits long vowel ओ
  • त्कguruthe conjunct ण्ठ that follows it
  • ण्ठांguruthe anusvāra it carries
  • गुlaghuits short vowel, with a single consonant after it
  • रुlaghuits short vowel, with a single consonant after it
  • षुlaghuits short vowel, with a single consonant after it
  • दिlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • सेguruits long vowel ए
  • ष्वेguruits long vowel ए
  • षुlaghuits short vowel, with a single consonant after it
  • गguruthe conjunct च्छ that follows it
  • च्छguruthe conjunct त्स that follows it
  • त्सुlaghuits short vowel, with a single consonant after it
  • बाguruits long vowel आ
  • लांguruthe anusvāra it carries
  • yati after 4 — a word ends here — गाढोत्कण्ठां
  • yati after 10 — it falls inside दिवसेषु

pāda d

  • जाguruits long vowel आ
  • तांguruthe anusvāra it carries
  • मguruthe conjunct न्य that follows it
  • न्येguruits long vowel ए
  • शिlaghuits short vowel, with a single consonant after it
  • शिlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • थिlaghuits short vowel, with a single consonant after it
  • तांguruthe anusvāra it carries
  • पguruthe conjunct द्म that follows it
  • द्मिlaghuits short vowel, with a single consonant after it
  • नींguruthe anusvāra it carries
  • वाguruits long vowel आ
  • ऽन्यlaghuits short vowel, with a single consonant after it
  • रूguruits long vowel ऊ
  • पाम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — मन्ये
  • yati after 10 — a word ends here — शिशिरमथितां

Two internal vowel-fusions and two joins across words. Within a compound गाढ + उत्कण्ठा → गाढोत्कण्ठा gives guṇa by Pāṇini 6.1.87 आद्गुणः, अ + उ merging to ओ. Across words इव + एकाम् → इवैकाम् gives vṛddhi by 6.1.88 वृद्धिरेचि, अ before ए becoming ऐ. In दिवसेषु + एषु → दिवसेष्वेषु the उ turns to व् before the following ए by 6.1.77 इको यणचि (the यण् substitution). And वा + अन्यरूपाम् → वाऽन्यरूपाम् is the long-vowel merger of 6.1.101 अकः सवर्णे दीर्घः, आ + अ collapsing to one आ, the lost अ marked with an avagraha (ऽ). The accusative म् of चक्रवाकीम् stays म् before the vowel of इव, since 8.3.23 मोऽनुस्वारः turns final म् to anusvāra only before a consonant.

  • Chinnaya Sūri, Bālavyākaraṇam — సంధిపరిచ్ఛేదము; vendor/balavyakaranam-sandhi.txt
  • Aṣṭādhyāyī — 6.1.87 आद्गुणः; 6.1.88 वृद्धिरेचि; 6.1.77 इको यणचि; 6.1.101 अकः सवर्णे दीर्घः

  • ताम् द्वितीया · accusative — कर्म, the object

    with परिमितकथाम्, गाढोत्कण्ठाम्, अन्यरूपाम्

  • जीवितम् द्वितीया · accusative — कर्म, the object

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

  • द्वितीयम् द्वितीया · accusative — कर्म, the object

  • मयि सप्तमी · locative — अधिकरण, the location

  • सहचरे सप्तमी · locative — अधिकरण, the location

    with दूरीभूते

  • चक्रवाकीम् द्वितीया · accusative — the feminine of चक्रवाक, made with the affix ङीष्

    The male bird is चक्रवाक; the hen is चक्रवाकी, with a long ī. Mallinātha names the rule that makes it and quotes the sūtra himself: “जातेरस्त्रीविषयादयोपधात्” इति ङीष्, Pāṇini 4.1.63. A word for a species (a जाति) that is not by itself confined to the female, and that has no य् just before its last sound (it is not अयोपध), takes the affix ङीष् — a long ई — for the feminine. चक्रवाक meets both conditions, so its feminine is चक्रवाकी, here in the accusative चक्रवाकीम्. The gloss he gives is चक्रवाकवधूम्, 'the cakravāka's wife'. The bird matters because the tradition parts the pair every night: she is 'alone' in exactly the way the woman is.

    • Aṣṭādhyāyī — 4.1.63 जातेरस्त्रीविषयादयोपधात्
    • Mallinātha, Sañjīvinī — 2.23: cakravākīṃ cakravākavadhūm iva; jāter astrīviṣayād ayopadhāt iti ṅīṣ

  • एकाम् द्वितीया · accusative — कर्म, the object

  • गुरुषु सप्तमी · locative — अधिकरण, the location

  • दिवसेषु सप्तमी · locative — अधिकरण, the location

  • एषु सप्तमी · locative — अधिकरण, the location

  • गच्छत्सु सप्तमी · locative — अधिकरण, the location

  • बालाम् द्वितीया · accusative — कर्म, the object

  • जाताम् द्वितीया · accusative — कर्म, the object

  • पद्मिनीम् द्वितीया · accusative — कर्म, the object

    with शिशिरमथिताम्

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 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 15 · दिवादिभ्यः श्यन्

प्रकरण 19 · तनादिभ्यस्तथासोः

प्रकरण 20 · क्र्यादिभ्यः श्ना

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 60 · स्त्रियाम्

not in the abridgement

परिमितकथाम्

परिमित · कथा

  1. परिमिता कथा यस्याः सा

    बहुव्रीहि — she whose talk is measured out

बहुव्रीहि — it refers to ताम्. speaking little — Mallinātha answers it with परिमितवाचम्, exchanging कथा, a story or a conversation, for वाच्, speech itself, so that the epithet covers everything she says and not only what she says at length. **परिमित is a past participle of measuring** — परि with √मा — so the literal claim is that her talk has been measured out, as a ration is. It is the first of the four epithets, and the only one in the first half; the other three are held back until after the warning that begins the second

uncheckedMallinātha, Sañjīvinī, who glosses परिमितकथां परिमितवाचम्“parimitakathāṃ parimitavācam | ekām ekākinīṃ sthitām”

गाढोत्कण्ठाम्

गाढ · उत्कण्ठा

  1. गाढा उत्कण्ठा यस्याः सा

    बहुव्रीहि — she whose longing is deep

बहुव्रीहि — it refers to ताम्. with a deep longing — and Mallinātha stops to define the second member out of a lexicon, which he has not done for a feeling before. गाढोत्कण्ठां प्रबलविरहवेदनाम्, 'of strong separation-pain', and then the definition: रागे त्वलब्धविषये वेदना महती तु या । संशोषणी तु गात्राणां तामुत्कण्ठां विदुर्बुधाः — 'when passion has not got its object, the great pain that dries up the limbs: that the wise know as utkaṇṭhā'. **The definition supplies the physical fact the stanza needs**, that longing wastes a body, which is what makes the next three epithets follow from this one and what makes the whole second half an argument rather than a list

uncheckedMallinātha, Sañjīvinī, who glosses गाढोत्कण्ठां प्रबलविरहवेदनाम् and quotes the definition रागे त्वलब्धविषये वेदना महती तु या । संशोषणी तु गात्राणां तामुत्कण्ठां विदुर्बुधाः; `vendor/meghaduta-sanjivini.itx` prints `pravala` for प्रबल“gāḍhotkaṇṭhāṃ prabalavirahavedanām | “rāge tv alabdhaviṣaye vedanā mahatī tu yā | saṃśoṣaṇī tu gātrāṇāṃ tām utkaṇṭhāṃ vidur budhāḥ” ity abhidhānāt”

शिशिरमथिताम्

शिशिर · मथित

  1. शिशिरेण मथिता, ताम्

    तत्पुरुष (instrumental) — churned up by the cold

तत्पुरुष — it agrees with पद्मिनीम्. beaten down by the cold — and Mallinātha decides which शिशिर it is: शिशिरेण शिशिरकालेन, 'by śiśira, that is, by the cold season', not by cold as a quality. The season is the one that kills lotuses, which is why the comparison works at all. **मथित is a violent word** — √मथ् is what is done to milk with a churning-stick, and to the ocean in the myth — so the frost does not merely wither the plant, it works it over. He answers the whole phrase later with हिमहतपद्मिनी, 'a lotus-plant struck by frost', trading the churning for a plain blow

uncheckedMallinātha, Sañjīvinī, who glosses शिशिरेण शिशिरकालेन मथितां पद्मिनीं and later writes हिमहतपद्मिनीव“śiśireṇa śiśirakālena mathitāṃ padminīṃ vā padminīm iva”

अन्यरूपाम्

अन्य · रूप

  1. अन्यत् रूपं यस्याः सा

    बहुव्रीहि — she whose form is another

बहुव्रीहि — it refers to ताम्. changed out of recognition — Mallinātha unpacks it पूर्वविपरीताकाराम्, 'of a shape opposite to the earlier one', and the earlier one is 2.22. **This is the word the whole stanza is built to reach**, and his last sentence says why it is here: एतावता नेयमन्येति भ्रमितव्यमिति भावः — 'the upshot is that one must not be misled by this much into thinking she is somebody else'. The messenger has been given a description and is now being told the description will not fit. अन्य is doing double duty: another form, and not another woman

uncheckedMallinātha, Sañjīvinī, who glosses अन्यरूपां पूर्वविपरीताकाराम् and closes एतावता नेयमन्येति भ्रमितव्यमिति भावः“anyarūpāṃ pūrvaviparītākārāṃ jātāṃ manye … etāvatā neyam anyeti bhramitavyam iti bhāvaḥ”

  • pronoun, द्वितीया एकवचन accusative singular

    ताम्

    printed तां

    तद्

    her — and it is the word Mallinātha said would come. At the end of 2.22 he wrote तामित्युत्तरश्लोकेन सम्बन्धः, 'the connection is with the next stanza, by तām', and here it stands as the first syllable of the verse. **A relative clause four pādas long is closed by one syllable at the start of the next stanza.** He fixes it with a compound of his own: तामन्तर्भवनगताम्, 'her, the one who has gone inside the house', reaching back past 2.22 to the अन्तर्भवन of 2.21

    The stanza opens by closing a sentence begun a stanza back. At the end of 2.22 Mallinātha wrote तामित्युत्तरश्लोकेन सम्बन्धः, 'the connection is with the next stanza, by तām', and here तां, 'her', is the very first syllable — one word that reaches back and answers a description four pādas long. He ties it down with a compound of his own, तामन्तर्भवनगताम्, 'her, the one gone inside the house', reaching past 2.22 to the अन्तर्भवन of 2.21. And he fills in the tool the verb has no word for: the yakṣa is to know her 'by the earlier marks' — “तन्वी” इत्यादिपूर्वलक्षणैरिति शेषः, quoting 2.22's first word, तन्वी 'slender', to point at the description he means. Everything accusative in the first two pādas — परिमितकथाम्, एकाम्, and the whole comparison — describes this one pronoun.

    • Mallinātha, Sañjīvinī — 2.23: tām antarbhavanagatām; “tanvī” ityādipūrvalakṣaṇair iti śeṣaḥ

  • √ज्ञा, class 9, विधिलिङ्, atmanepada, second person singular

    जानीथाः

    √ज्ञा of the ninth class

    you are to know — the optative again, as at 2.20's लक्षयेथाः, and again in the middle voice: the ending is थाः, where the active would give जानीयाः. Mallinātha answers it with a parasmaipada form, अवगच्छेः, 'you should understand', which keeps the mood and drops the voice. **And he supplies the instrument the sentence has no word for**: “तन्वी” इत्यादिपूर्वलक्षणैरिति शेषः, 'by the earlier marks, तन्वी and the rest — this is to be supplied'. That is 2.22's first word, quoted, and it is the second time in three stanzas that he identifies a cross-reference by quoting the stanza it points to

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    परिमितकथाम्

    printed परिमितकथां

    कथा

    talk — कथा is a telling, and of a person it is what they say. Mallinātha replaces it with वाच्, speech. **The whole stanza is in the accusative**, because everything in it describes the ताम् of the first syllable, and this is the first of eight accusative singulars agreeing with one pronoun

  • a-stem neuter, द्वितीया एकवचन accusative singular

    जीवितम्

    printed जीवितं

    जीवित

    life — the past participle of √जीव् used as a noun, so the word is 'what has been lived' and then simply a life. Mallinātha reads the phrase as a comparison and says so with a compound: जीविततुल्याम्, 'equal to life', and then names her in his own words, मत्प्रेयसीम्, my beloved. **The verse never uses a word for wife or beloved anywhere in these three stanzas**; he supplies one here

  • pronoun, षष्ठी एकवचन genitive singular

    मे

    मद्

    my — the unaccented genitive, and the third time in nine stanzas that it stands in the same place: 2.15's कान्तया वर्धितो मे, 2.19's नर्तितो मे, and here मे द्वितीयं जीवितम्. **All three make something in Alakā his**, and in all three Mallinātha replaces the enclitic with the full मम. The enclitic cannot begin a clause, which is why it never stands where the sense would put it

  • a-stem neuter, द्वितीया एकवचन accusative singular

    द्वितीयम्

    printed द्वितीयं

    द्वितीय

    second — the ordinal of द्वि, and here it makes the whole phrase a definition rather than a compliment: she is not like his life, she is a second one of it. Mallinātha softens it to a comparison, जीविततुल्याम्, equal to life. **The ordinal is not one of the सर्वादि words** and declines as an ordinary a-stem, which is why it carries a table where एकाम् two pādas later does not

  • √भू + च्वि + क्त, सप्तमी एकवचन locative singular

    दूरीभूते

    दूरीभूत, from दूर with च्वि and √भू with क्त

    gone far — and the ī in the middle of it is an affix in its own right. च्वि goes on a noun before √कृ, √भू or √अस् to say that a thing has become what it was not, by Pāṇini 5.4.50, and 7.4.32 अस्य च्वौ lengthens the stem's final अ to ई before it: दूर, far, becomes दूरी-, and दूरीभूत is 'having become far'. Mallinātha answers it with a plainer word, दूरस्थिते, standing far off, and supplies सति to make the locative absolute. **The absolute is what puts the yakṣa inside his wife's condition**: the clause is not 'because I am away' but 'I being away', and everything after it hangs on him

  • pronoun, सप्तमी एकवचन locative singular

    मयि

    मद्

    I being — the locative of the first person, and the subject of the absolute clause. **The stanza has both of the poem's pronouns in its first two pādas**, मे and मयि, and they do opposite work: the genitive claims her, the locative removes him. Mallinātha keeps the word where it is and only writes सति after the participle

  • a-stem masculine, सप्तमी एकवचन locative singular

    सहचरे

    सहचर

    her companion — literally 'one who goes with', सह with √चर्, and Mallinātha answers it with the same idea on a different affix, सहचारिणि. **Then he reads it as evidence**: अनेन वियोगासहिष्णुत्वं व्यज्यते, 'by this her inability to bear separation is *suggested*'. It is the fourth व्यज्यते of the canto after 2.7, 2.8 and 2.22, and the argument is that a man who calls himself her fellow-goer is saying she cannot go anywhere without him. **The word also does the simile's work twice over**: it agrees with मयि, and the cakravāka in the comparison is a सहचर too, which is why he writes the bird in — सहचरे चक्रवाके दूरीभूते सति

    सहचर, 'one who goes with', belongs in the verse to the yakṣa: मयि सहचरे दूरीभूते सति, 'I, her fellow-goer, being far off', the first of the two locative absolutes. Mallinātha reads a claim into the word — अनेन वियोगासहिष्णुत्वं व्यज्यते, 'by this her inability to bear separation is suggested', the fourth व्यज्यते ('is suggested') of the canto — the point being that a man who calls himself her fellow-goer is saying she cannot go anywhere without him. Then he makes the word do the simile's other half. The verse says only 'like one lone cakravākī' and never says the bird's mate is away; without that the two sides do not match. So he writes it in, lending the yakṣa's own word to the bird: सहचरे चक्रवाके दूरीभूते सति, 'her companion the cakravāka being far off'.

    • Mallinātha, Sañjīvinī — 2.23: sahacare sahacāriṇi; anena viyogāsahiṣṇutvaṃ vyajyate; sahacare cakravāke dūrībhūte sati

  • ī-stem feminine, द्वितीया एकवचन accusative singular

    चक्रवाकीम्

    printed चक्रवाकीमिवैकाम्

    चक्रवाकी, the feminine of चक्रवाक with ङीष्

    a female cakravāka — the ruddy goose, the bird the tradition says is parted from its mate every night and calls till morning. Mallinātha glosses चक्रवाकवधूम्, the cakravāka's wife, and names the affix that makes the feminine: “जातेरस्त्रीविषयादयोपधात्” इति ङीष्, Pāṇini 4.1.63, which gives ङीष् to a word for a species that is not itself female and has no य् before its last letter. **And he fills in the half of the comparison the verse leaves out**: सहचरे चक्रवाके दूरीभूते सति, 'her companion the cakravāka being far off'. The stanza says only 'like one lone cakravākī'; it does not say that her mate is away, and without that the two sides do not match

  • अव्यय

    इव

    printed चक्रवाकीमिवैकाम्

    इव

    like — the ordinary particle of comparison, printed here and dropped at 2.22, where the compound पक्वबिम्बाधरोष्ठी had to have it supplied. **The stanza uses two comparison-words and neither is used twice**: इव for the bird, and वा for the lotus, which Mallinātha has to prove can mean इव at all. The final अ of इव merges with the ए of एकाम् into ऐ

  • sarvanāman feminine, द्वितीया एकवचन accusative singular

    एकाम्

    printed चक्रवाकीमिवैकाम्

    एक

    alone — not 'one' but 'by herself', and Mallinātha makes it unambiguous with a word built for the sense: एकामेकाकिनीम्, and then adds स्थिताम्, staying so. **The word stands between the bird and the pronoun and belongs to both.** A cakravākī is alone because her mate is on the other bank; the woman is alone in a house with a garden and a peacock in it, and the epithet is what makes the two the same case. एक is one of the सर्वादि words of Pāṇini 1.1.27, as recorded at 2.12, and the accusative singular feminine is a cell the pronoun's endings and the noun's share. It is one of the सर्वादि words of Pāṇini 1.1.27 besides, so its oblique cases take the pronominal endings

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    गाढोत्कण्ठाम्

    printed गाढोत्कण्ठां

    उत्कण्ठा

    longing — उत्कण्ठा is 'having the neck up', from उत् and कण्ठ, the throat, so the word begins as a picture of craning to look for somebody. Mallinātha does not use the picture; he uses a definition, वेदना महती संशोषणी गात्राणाम्, 'a great pain that dries up the limbs'. **The drying is what the rest of the stanza needs**, because the argument is that she has changed in body. The word begins the second half, and his note on it says why the second half exists at all

    The second half turns on a feeling, and Mallinātha stops to define it out of a lexicon — something he has not done for a feeling before. उत्कण्ठा, literally 'having the neck up' (उत् + कण्ठ, the throat), the picture of craning to look for someone, he gives instead as रागे त्वलब्धविषये वेदना महती तु या । संशोषणी तु गात्राणां तामुत्कण्ठां विदुर्बुधाः — 'when passion has not got its object, the great pain that dries up the limbs: that the wise know as utkaṇṭhā'. The drying is the physical fact the argument needs. Because longing wastes a body, the frost-struck lotus that follows is not decoration but a conclusion: the second half is one long comparison (an उपमा, a likeness) doing the work of proof, and this definition is its hinge.

    • Mallinātha, Sañjīvinī — 2.23: gāḍhotkaṇṭhāṃ prabalavirahavedanām; rāge tv alabdhaviṣaye… saṃśoṣaṇī tu gātrāṇām

  • u-stem masculine, सप्तमी बहुवचन locative plural

    गुरुषु

    गुरु

    heavy — of days it means long, and Mallinātha says what makes them so with one compound: विरहमहत्सु, 'great with separation'. **He will not let the adjective be about the season.** The days are not long because it is summer; they are long because she is counting them. The word's ordinary senses are weighty, important and a teacher, and the metrical sense — a long syllable — is the same word again

  • a-stem masculine, सप्तमी बहुवचन locative plural

    दिवसेषु

    printed दिवसेष्वेषु

    दिवस

    days — the subject of the second absolute clause. **The word stood at 2.19 in the singular and in a compound**, दिवसविगमे, where it dated a peacock's roosting; here it is plural and absolute, and what it dates is a year. The उ of -एषु becomes व् before the ए of एषु

  • pronoun, सप्तमी बहुवचन locative plural

    एषु

    printed दिवसेष्वेषु

    इदम्

    these — and the demonstrative is the strangest word in the stanza, because the speaker is a thousand miles from the days he is pointing at. Mallinātha writes वर्तमानेषु against it, 'present, going on now', which is what एषु has to mean here: not the days he can see but the days that are passing. **इदम् is the pronoun of what is near**, and using it of her year makes her year the one he is living in

  • √गम् + शतृ, सप्तमी बहुवचन locative plural

    गच्छत्सु

    गच्छत्, from √गम् with शतृ

    as they go — the present active participle, and Mallinātha still adds सत्सु after it, so that his absolute clause has two participles in it where the verse has one. **The tense is the whole point.** A past participle would say the days had gone and the reckoning was over; शतृ keeps them going while the cloud is being spoken to, and the woman's change is happening rather than finished. The root is the one 2.21 opened on and 2.22 used for her walk

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    बालाम्

    printed बालां

    बाला

    young — Mallinātha carries the word over unglossed, which he has done for nothing else in this stanza. **It is the one epithet here that also stood in 2.22**, where श्यामा was defined out of a lexicon as a woman in mid-youth; बाला says the same thing in the ordinary word, and its being repeated is what makes the second half a revision of the first rather than a new description. The word is also 'a child', and the poem does not choose between the senses

  • √जन् + क्त, द्वितीया एकवचन accusative singular

    जाताम्

    printed जातां

    जात, from √जन् with क्त

    become — the past participle of √जन्, to be born, which in the classical language is the ordinary word for having turned into something. It governs अन्यरूपाम् and stands at the head of the fourth pāda, three words before the verb it belongs to. Mallinātha reads it that way and turns the pair into one clause: अन्यादृशी जाता, 'she has become of another sort'. **The root that means birth is doing the work of change**, which is exactly what the stanza is worried about

  • √मन्, class 4, लट्, atmanepada, first person singular

    मन्ये

    √मन् of the fourth class

    I think — the only first-person verb in the stanza, and the only one in the three stanzas of the wife. Mallinātha answers it with a sharper word: तर्कयामि, 'I conjecture', which is the verb of reasoning to a conclusion rather than of holding an opinion. **The whole second half is inside this verb.** Nothing after गाढोत्कण्ठाम् is reported; it is worked out, from a rule about longing and a year of days, and the yakṣa says so. √मन् is ātmanepada only, which is why मन्ये and not मन्यामि

    मन्ये, 'I think', is the only first-person verb in the stanza, and Mallinātha sharpens it to तर्कयामि, 'I conjecture' — the verb of reasoning to a conclusion, not of holding an opinion. It marks off everything after गाढोत्कण्ठाम् as worked out rather than reported: from a rule about longing and a year of heavy days the yakṣa infers that she has become अन्यरूपा, 'of another form', like a frost-killed lotus. Mallinātha reads जातां मन्ये as one clause, विरहेणान्यादृशी जातेति तर्कयामि, 'I conjecture she has, through separation, become of another sort', and closes with the reason the second half exists at all — एतावता नेयमन्येति भ्रमितव्यमिति भावः, 'do not be misled by this much into thinking she is somebody else'. √मन् has no active, which is why the form is मन्ये and not मन्यामि.

    • Mallinātha, Sañjīvinī — 2.23: manye tarkayāmi; viraheṇānyādṛśī jāteti; etāvatā neyam anyeti bhramitavyam iti bhāvaḥ

  • √मथ् + क्त, द्वितीया एकवचन accusative singular

    शिशिरमथिताम्

    printed शिशिरमथितां

    मथित, from √मथ् with क्त

    churned — √मथ् is to stir with a stick, the verb of butter-making and of the churning of the ocean, and of a plant in frost it is what the cold does to it from the inside. Mallinātha replaces it later with हत, struck, which is blunter and less exact. **The participle agrees with the lotus-plant and not with the woman**, and it is the only word in the second half that does; everything else is hers

  • ī-stem feminine, द्वितीया एकवचन accusative singular

    पद्मिनीम्

    printed पद्मिनीं

    पद्मिनी

    a lotus-plant — पद्मिनी is 'the one that has lotuses', so the word is the plant or the pond rather than the flower. Mallinātha glosses it only by repeating it. **The same word stood two stanzas ago meaning something else entirely**: at 2.22 he wrote एतेनास्याः पद्मिनीत्वं व्यज्यते, where a padminī is the first and finest of the four types of woman the erotic manuals classify, and the type is named after this plant. Neither witness remarks that the poem has now compared her to a frost-killed one

  • अव्यय

    वा

    printed वाऽन्यरूपाम्

    वा

    like — and this is the one word in the stanza Mallinātha argues for. वा is the ordinary word for 'or'; here it means इव, and he proves it can by citing a poetician rather than a grammarian: “इववद् वा यथाशब्द—” इति दण्डी, Daṇḍin's line that वा and यथा are used in the manner of इव. **He does not name the figure.** The line is from a handbook of poetics and is about the particles a simile is made with, and he takes from it only the particle's sense. The आ of वा and the अ of अन्य merge into one आ, and the text marks the lost अ with an avagraha

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    अन्यरूपाम्

    printed वाऽन्यरूपाम्

    रूप, taking ā-stem feminine endings at the end of a bahuvrīhi

    form — रूप is what a thing looks like, and Mallinātha exchanges it for आकार, shape, in his gloss पूर्वविपरीताकाराम्. **It is the last word of the stanza and the point of it.** Everything before has been a description; this says the description will not hold, and his closing sentence turns that into an instruction to the messenger — do not be misled by this much into thinking she is somebody else. The neuter रूप is declined as a feminine because the compound describes ताम्

सहचरे · मयि · दूरीभूते · सति [supplied] · चक्रवाकीम् · इव · परिमितकथाम् · एकाम् · ताम् · मे · द्वितीयम् · जीवितम् · जानीथाः · गुरुषु · एषु · दिवसेषु · गच्छत्सु · सत्सु [supplied] · गाढोत्कण्ठाम् · बालाम् · शिशिरमथिताम् · पद्मिनीम् · वा · अन्यरूपाम् · जाताम् · मन्ये

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya, and who reorders the stanza more than he has any stanza of this canto. He takes the whole second pāda first, because it is the absolute clause everything else depends on, and only then comes back to the accusatives of the first. **He supplies two forms of the same participle** — सति for the first absolute and सत्सु for the second — where the verse gives neither, and वर्तमानेषु besides. Between the two halves he writes a sentence of his own that is not anvaya at all: लक्षणानामन्यथाभावभ्रममाशङ्क्याह, 'anticipating the mistake of thinking the marks have become otherwise, he says—', which is his account of why the stanza has a second half“sahacare sahacāriṇi … mayi dūrībhūte dūrasthite sati | sahacare cakravāke dūrībhūte sati cakravākīṃ cakravākavadhūm iva … parimitakathāṃ parimitavācam | ekām ekākinīṃ sthitāṃ tām antarbhavanagatāṃ me dvitīyaṃ jīvitaṃ jānīthāḥ … bālāṃ guruṣu virahamahatsv eṣu vartamāneṣu divaseṣu gacchatsu satsu śiśireṇa … mathitāṃ padminīṃ vā … anyarūpāṃ pūrvaviparītākārāṃ jātāṃ manye”

the dependency structure

जानीथाः · क्रिया — you are to know her; the finite verb of the first sentence and the root Mallinātha's anvaya turns on. It is an optative in the middle voice, and he answers it with a parasmaipada word, अवगच्छेः, 'you should understand'

ताम् · कर्म — her, तां मत्प्रेयसीम्; the object, and the correlative pronoun the whole first half describes. Every accusative in these two pādas agrees with it

परिमितकथाम् · agreeing with ताम् — of measured speech, परिमितवाचम्; the first of her epithets, and the only one before the imperative

एकाम् · agreeing with ताम् — alone, एकाकिनीम्; not 'one' but 'by herself', the word that ties her to the lone bird

चक्रवाकीम् · उपमान — like a cakravākī hen, चक्रवाकवधूम्; the standard of comparison, a ruddy-goose wife parted from her mate through the night

इव · particle — like; the comparison-word for the bird, printed where 2.22 had to have one supplied

द्वितीयम् · विधेय — as a second one; the predicate accusative — what you are to know her AS. Not that she is like his life but that she is a second one of it

जीवितम् · agreeing with द्वितीयम् — life, जीवितम्; Mallinātha reads the pair as a comparison, जीविततुल्याम्, 'equal to life'

मे · षष्ठी — my, मम; the enclitic genitive that claims her, standing against the locative मयि that removes him

दूरीभूते · सति सप्तमी — I being gone far off, दूरस्थिते सति; the head of the first locative absolute, which puts the yakṣa inside his wife's condition — 'I being away', not 'because I am away'

सति · supplied — being; the participle of अस् Mallinātha adds to complete the absolute, दूरीभूते सति

मयि · सप्तमी — of me, the subject of the absolute clause; the locative that sets the yakṣa apart

सहचरे · agreeing with मयि — her fellow-goer, सहचारिणि; the word Mallinātha lends to the bird as well, to match the two sides of the simile

मन्ये · क्रिया — and I think, तर्कयामि; the second finite verb, the only first-person verb in the stanza, hung beneath जानीथाः as a coordinate clause. Everything in the second half is inside it

जाताम् · कर्म — become, अन्यादृशीं जाताम्; the past participle Mallinātha makes the object of मन्ये — 'I think her to have become'

बालाम् · agreeing with ताम् — young; the one epithet here that also stood in 2.22, carried over unglossed

गाढोत्कण्ठाम् · agreeing with ताम् — with a deep longing, प्रबलविरहवेदनाम्; the epithet that opens the second half and drives its argument

अन्यरूपाम् · agreeing with ताम् — of another form, पूर्वविपरीताकाराम्; the last word of the stanza and the point of it

पद्मिनीम् · उपमान — like a lotus-plant, पद्मिनीम् इव; the standard of comparison for her changed form

वा · particle — like; the ordinary word for 'or', made to mean इव here

शिशिरमथिताम् · agreeing with पद्मिनीम् — beaten down by the cold season, शिशिरकालेन मथिताम्; the only word in the second half that describes the lotus and not the woman

गच्छत्सु · सत्सु सप्तमी — as they go by; the head of the second locative absolute, kept in the present so that her change is happening rather than finished

सत्सु · supplied — being; the participle of अस् Mallinātha adds, so that this absolute too has its completing सत्

दिवसेषु · सप्तमी — days, the subject of the second absolute clause; a plural now, where 2.19 had the word in the singular

एषु · agreeing with दिवसेषु — these, वर्तमानेषु; the demonstrative of what is near, used of days a thousand miles off

गुरुषु · agreeing with दिवसेषु — heavy, विरहमहत्सु; the days are long because she is counting them, not because it is summer

uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading, which takes the second pāda's absolute clause first, supplies two forms of the participle of अस् — सति and सत्सु — for the two locative absolutes, and reads the stanza as one command (जानीथाः) and one conjecture (मन्ये) joined; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam. Mallinātha writes a sentence of his own between the halves, लक्षणानामन्यथाभावभ्रममाशङ्क्याह, to explain why the second half exists.

Know her — she of measured speech, alone, like a single cakravākī with her mate far off — for a second life of mine. And I think that these heavy days going by have made her, longing hard and young as she is, into something else: a lotus-plant beaten down by the cold. **The stanza has two halves and Mallinātha writes a sentence between them to say why.** लक्षणानामन्यथाभावभ्रममाशङ्क्याह — 'anticipating the mistake of supposing the marks have become otherwise, he says—'. The messenger has just been handed a description in 2.22 and is now being told it will not fit, and the commentator's last line makes the point an instruction: एतावता नेयमन्येति भ्रमितव्यमिति भावः, 'do not be misled by this much into thinking she is not the one'. **The first syllable closes a sentence begun a stanza ago.** ताम् is the correlative he had promised at the end of 2.22, and he ties it back with a compound of his own, तामन्तर्भवनगताम्. He then supplies the instrument the verb needs and quotes to do it: “तन्वी” इत्यादिपूर्वलक्षणैरिति शेषः, 'by the earlier marks, तन्वी and the rest'. That is 2.22's first word, and it is the second cross-reference in three stanzas that he identifies by quotation. **He also repairs the simile.** The verse says she is like one lone cakravākī; it does not say the bird's mate is away, and without that the two sides do not answer each other. He writes it in — सहचरे चक्रवाके दूरीभूते सति — taking the word सहचरे, which in the verse belongs to the yakṣa, and lending it to the bird. And on सहचर he adds the fourth व्यज्यते of the canto: अनेन वियोगासहिष्णुत्वं व्यज्यते, by this her inability to bear separation is suggested. **He names no figure**, though the second half is one comparison and he cites a poetician for it — Daṇḍin, for the rule that वा can be used in the manner of इव. What he defines instead is a feeling: उत्कण्ठा, out of a lexicon, as 'the great pain of a passion that has not got its object, which dries up the limbs'. That definition is the hinge. It supplies the physical fact the argument needs, and the argument is the only piece of reasoning in the poem that the speaker marks as his own: मन्ये, and Mallinātha sharpens it to तर्कयामि, I conjecture.

uncheckedthe reader's reading, following Mallinātha's gloss; the account of why the stanza has a second half, the closing warning, the identification of the back-reference by quotation, the expansion of the simile with the cakravāka's own absence, the note on सहचर, the definition of उत्कण्ठा, Daṇḍin on वा, and the reading of मन्ये as तर्कयामि are all his. That पद्मिनी is the word his own note at 2.22 used for a class of women, and that the stanza spends two different comparison-particles rather than one, is the reader's“lakṣaṇānām anyathābhāvabhramam āśaṅkyāha — gāḍheti … etāvatā neyam anyeti bhramitavyam iti bhāvaḥ”

Know her — she of measured speech, alone, like a single cakravākī hen while I, her fellow-goer, am far away — as a second life of mine. And these heavy days going by, I think, have made her, young and deep in longing, into someone of another form: a lotus-plant beaten down by the cold season. The stanza has two halves, and Mallinātha writes a sentence of his own between them to say why: लक्षणानामन्यथाभावभ्रममाशङ्क्याह, 'anticipating the mistake of supposing the marks have become otherwise, he says—'. The messenger has just been handed a description in 2.22 and is now told it may not fit; the commentator's closing line turns that into an instruction — do not, on this much, take her for anyone else.

  • Mallinātha, Sañjīvinī — 2.23 whole-verse gloss; lakṣaṇānām anyathābhāvabhramam āśaṅkyāha
  • వేదం వేంకటరాయశాస్త్రి, ఆంధ్ర మేఘసందేశము — 2.23 తాత్పర్యము; vendor/vedam-meghasandesam-telugu-ocr.txt

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