printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.24

यक्षवधू · her face, and the moon he dims

नूनं तस्याः प्रबलरुदितोच्छूननेत्रं प्रियाया

नू
नं
त
स्याः
प्र
ब
ल
रु
दि
तो
च्छू
न
ने
त्रं
प्रि
या
या

निःश्वासानामशिशिरतया भिन्नवर्णाधरोष्ठम्

निः
श्वा
सा
ना
म
शि
शि
र
त
या
भि
न्न
व
र्णा
ध
रो
ष्ठम्

हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वाद्

ह
स्त
न्य
स्तं
मु
ख
म
स
क
ल
व्य
क्ति
ल
म्बा
ल
क
त्वाद्

इन्दोर्दैन्यं त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति

इ
न्दो
र्दै
न्यं
त्व
द
नु
स
र
ण
क्लि
ष्ट
का
न्ते
र्बि
भ
र्ति

pāda a

  • नूguruits long vowel ऊ
  • नंguruthe anusvāra it carries
  • तguruthe conjunct स्य that follows it
  • स्याःguruthe visarga it carries
  • प्रlaghuits short vowel, with a single consonant after it
  • बlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • रुlaghuits short vowel, with a single consonant after it
  • दिlaghuits short vowel, with a single consonant after it
  • तोguruits long vowel ओ
  • च्छूguruits long vowel ऊ
  • नlaghuits short vowel, with a single consonant after it
  • नेguruits long vowel ए
  • त्रंguruthe anusvāra it carries
  • प्रिlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • याguruits long vowel आ
  • yati after 4 — a word ends here — तस्याः
  • yati after 10 — it falls inside the compound प्रबलरुदितोच्छूननेत्रम्

pāda b

  • निःguruthe visarga it carries
  • श्वाguruits long vowel आ
  • साguruits long vowel आ
  • नाguruits long vowel आ
  • मlaghuits short vowel, with a single consonant after it
  • 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
  • तlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • भिguruthe conjunct न्न that follows it
  • न्नlaghuits short vowel, with a single consonant after it
  • वguruthe conjunct र्ण that follows it
  • र्णाguruits long vowel आ
  • धlaghuits short vowel, with a single consonant after it
  • रोguruits long vowel ओ
  • ष्ठम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — it falls inside निःश्वासानाम्
  • yati after 10 — a word ends here — निःश्वासानामशिशिरतया

pāda c

  • हguruthe conjunct स्त that follows it
  • स्तguruthe conjunct न्य that follows it
  • न्यguruthe conjunct स्त that follows it
  • स्तंguruthe anusvāra it carries
  • मुlaghuits short vowel, with a single consonant after it
  • खlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • कlaghuits short vowel, with a single consonant after it
  • लguruthe conjunct व्य that follows it
  • व्यguruthe conjunct क्त that follows it
  • क्तिlaghuits short vowel, with a single consonant after it
  • लguruthe conjunct म्ब that follows it
  • म्बाguruits long vowel आ
  • लlaghuits short vowel, with a single consonant after it
  • कguruthe conjunct त्व that follows it
  • त्वाद्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — हस्तन्यस्तं
  • yati after 10 — a compound member ends here, inside असकलव्यक्ति

pāda d

  • इguruthe conjunct न्द that follows it
  • न्दोguruits long vowel ओ
  • र्दैguruits long vowel ऐ
  • न्यंguruthe anusvāra it carries
  • त्वlaghuits short vowel, with a single consonant after it
  • दlaghuits short vowel, with a single consonant after it
  • नुlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • णguruthe conjunct क्ल that follows it
  • क्लिguruthe conjunct ष्ट that follows it
  • ष्टlaghuits short vowel, with a single consonant after it
  • काguruits long vowel आ
  • न्तेguruits long vowel ए
  • र्बिlaghuits short vowel, with a single consonant after it
  • भguruthe conjunct र्त that follows it
  • र्तिlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — a word ends here — इन्दोर्दैन्यं
  • yati after 10 — a compound member ends here, inside त्वदनुसरणक्लिष्टकान्तेः

  • नूनम् + तस्याः → नूनं

    म् + त्

  • प्रबलरुदितोच्छूननेत्रम् + प्रियायाः → प्रबलरुदितोच्छूननेत्रं

    म् + प्

  • प्रियायाः + निःश्वासानाम् → प्रियाया

    ः + न्

  • निःश्वासानाम् + अशिशिरतया → निःश्वासानामशिशिरतया

    म् + अ

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

  • हस्तन्यस्तम् + मुखम् → हस्तन्यस्तं

    म् + म्

  • मुखम् + असकलव्यक्ति → मुखमसकलव्यक्ति

    म् + अ

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

  • लम्बालकत्वात् + इन्दोः → लम्बालकत्वाद्

    त् + इ

  • इन्दोः + दैन्यम् → इन्दोर्दैन्यं

    ः + द्

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

  • त्वदनुसरणक्लिष्टकान्तेः + बिभर्ति → त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति

    ः + ब्

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

  • प्रबल + रुदित → प्रबलरुदितोच्छूननेत्रम्

    अ + र्

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

  • रुदित + उच्छून → प्रबलरुदितोच्छूननेत्रम्

    अ + उ → ओ · falls inside the syllable तो

  • उच्छून + नेत्र → प्रबलरुदितोच्छूननेत्रम्

    अ + न्

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

  • अ + शिशिर → अशिशिरतया

    अ + श्

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

  • भिन्न + वर्ण → भिन्नवर्णाधरोष्ठम्

    अ + व्

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

  • वर्ण + अधर → भिन्नवर्णाधरोष्ठम्

    अ + अ → आ · falls inside the syllable र्णा

  • अधर + ओष्ठ → भिन्नवर्णाधरोष्ठम्

    अ + ओ → औ · falls inside the syllable रौ

  • हस्त + न्यस्त → हस्तन्यस्तम्

    अ + न्

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

  • अ + सकल → असकलव्यक्ति

    अ + स्

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

  • सकल + व्यक्ति → असकलव्यक्ति

    अ + व्

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

  • लम्ब + अलक → लम्बालकत्वात्

    अ + अ → आ · falls inside the syllable म्बा

  • त्वद् + अनुसरण → त्वदनुसरणक्लिष्टकान्तेः

    द् + अ

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

  • अनुसरण + क्लिष्ट → त्वदनुसरणक्लिष्टकान्तेः

    अ + क्

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

  • क्लिष्ट + कान्ति → त्वदनुसरणक्लिष्टकान्तेः

    अ + क्

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

Within the first compound रुदित + उच्छून fuses अ and उ to ओ (guṇa) by Pāṇini 6.1.87 आद्गुणः → रुदितोच्छून; and भिन्न-वर्ण + अधरोष्ठ fuses अ and अ to आ by 6.1.101 अकः सवर्णे दीर्घः → भिन्नवर्णाधरोष्ठ, the ओ of ओष्ठ then kept as it stands rather than raised. Between the third and fourth pādas the ablative's final त् voices to द् before the vowel of इन्दोः by 8.2.39 झलां जशोऽन्ते → लम्बालकत्वादिन्दोः. Two visargas from a final स् become र् before a voiced consonant — the स् turning to रुँ by 8.2.66 ससजुषो रुः: इन्दोर्दैन्यम् before द्, and त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति before ब्. And प्रियायाः, whose visarga stands after आ, simply drops before the न् of निःश्वासानाम् by 8.3.22 हलि सर्वेषाम् → प्रियाया निःश्वासानाम्.

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

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

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

    with लम्बालकत्वात्

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

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

  • मुखम् प्रथमा · nominative — कर्ता, the agent

    with प्रबलरुदितोच्छूननेत्रम्, भिन्नवर्णाधरोष्ठम्, हस्तन्यस्तम्, असकलव्यक्ति

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

    with त्वदनुसरणक्लिष्टकान्तेः

  • दैन्यम् द्वितीया · accusative — कर्म, the object

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

प्रकरण 6 · औङ आपः

प्रकरण 7 · अतोऽम्

प्रकरण 8 · हो ढः

प्रकरण 11 · स्वरादिनिपातमव्ययम्

प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 60 · स्त्रियाम्

not in the abridgement

प्रबलरुदितोच्छूननेत्रम्

प्रबल · रुदित · उच्छून · नेत्र

  1. प्रबलं रुदितम्

    कर्मधारय — hard weeping

  2. प्रबलरुदितेन उच्छूने

    तत्पुरुष (instrumental) — swollen by it

  3. उच्छूने नेत्रे यस्य तत्

    बहुव्रीहि — of which the two eyes are swollen

बहुव्रीहि — it refers to मुखम्. with its eyes swollen from hard weeping — Mallinātha gives the vigraha in one line and then spends more grammar on one member of it than on any word in the canto. **उच्छून is derived letter by letter.** It is क्त on √श्वि, to swell, in the active sense rather than the passive; the त् of the affix becomes न् because the root is ओदित्, marked with an ओ in the Dhātupāṭha, by Pāṇini 8.2.45 ओदितश्च; the व् of श्वि becomes the vowel उ by 6.1.15 वचिस्वपियजादीनां किति, since क्त is कित्; that उ and the इ after it become one उ by 6.1.108 सम्प्रसारणाच्च; and the उ lengthens to ऊ after a consonant by 6.4.2 हलः. शून, and with उद् in front, उच्छून. **Then he rejects somebody else's derivation of the same form.** A rule exists that would give it in one step — 6.4.19 च्छ्वोः शूडनुनासिके च, which substitutes ऊठ् for a व् before a nasal-initial affix — and he calls the derivation that uses it प्रामादिकी, careless, and उपेक्ष्या, to be set aside, for two reasons: that the root's इ would then be left with nothing to remove it, and that the substitution is qualified by the last letter. And he closes on what the swelling means rather than how it is spelled: एतेन विषादो व्यज्यते, by this dejection is suggested

uncheckedMallinātha, Sañjīvinī, who unpacks प्रबलरुदितेनोच्छूने उच्छ्वसिते नेत्रे यस्य तत् and derives उच्छून with four sūtras, then rejects a derivation by 6.4.19 as प्रामादिकी; Pāṇini 8.2.45, 6.1.15, 6.1.108, 6.4.2 and 6.4.19 by way of skt-mcp for the sūtras' text. `vendor/meghaduta-sanjivini.itx` gives the rejected derivation's source as `vartamAnasAmIpyaprakriyA`, which the run cannot resolve into a title or a name, and prints `antyasena` in his second reason, where the sense wants the instrumental of अन्त्य; only what is legible is read“ucchūneti śvayateḥ kartari ktaḥ || “oditaś ca” iti niṣṭhānatvam | “vacisvapi—” ityādinā samprasāraṇam | “samprasāraṇāc ca” iti pūrvarūpatvam | “halaḥ” iti dīrghaḥ || “cchvoḥ śūḍanunāsike ca” ity ūṭhādeśe kṛte rūpasiddhir iti … prāmādikīty upekṣyā … etena viṣādo vyajyate”

अशिशिरतया

अ · शिशिर

  1. न शिशिरम्, अशिशिरम्

    तत्पुरुष — not cool

  2. अशिशिरस्य भावः, तया

    तत्पुरुष (genitive) — by the state of not being cool

तत्पुरुष. by their not being cool — a negative made positive twice over: the नञ् denies coolness, and then the affix तल् turns the denial into a thing that can act as an instrument. Mallinātha will not leave it negative and gives the fact: अन्तस्तापोष्णत्वेन, 'by the heat that is the burning within'. **The verse says her breath is not cool and he says it is hot from a fire inside her**, which is the standard physiology of विरह and is nowhere in the words. The same season-word शिशिर stood at 2.23 as the cold that kills lotuses; here its absence discolours a lip

uncheckedMallinātha, Sañjīvinī, who glosses निःश्वासानामशिशिरतयान्तस्तापोष्णत्वेन“niḥśvāsānām aśiśiratayāntastāpoṣṇatvena bhinnavarṇo vicchāyo 'dharoṣṭho yasya tat”

भिन्नवर्णाधरोष्ठम्

भिन्न · वर्ण · अधर · ओष्ठ

  1. भिन्नो वर्णो यस्य सः

    बहुव्रीहि — of which the colour is broken

  2. अधरश्चासौ ओष्ठश्च, अधरोष्ठः

    कर्मधारय — the lower lip

  3. भिन्नवर्णोऽधरोष्ठो यस्य तत्

    बहुव्रीहि — of which the lower lip has lost its colour

बहुव्रीहि — it refers to मुखम्. with its lower lip gone pale — Mallinātha's vigraha makes भिन्नवर्ण an adjective of the lip rather than a member on the same footing, भिन्नवर्णो विच्छायोऽधरोष्ठो यस्य तत्, and glosses it with विच्छाय, of lost lustre. **छाया again**, the word that has been doing the work of a sheen since 2.19 and was the house's at 2.20. The lip is the same lip as 2.22's, where it was a ripe bimba fruit; two stanzas later the colour is what has gone out of it, and the two stanzas are meant to be read against each other

uncheckedMallinātha, Sañjīvinī, who unpacks भिन्नवर्णो विच्छायोऽधरोष्ठो यस्य तत्“bhinnavarṇo vicchāyo 'dharoṣṭho yasya tat”

हस्तन्यस्तम्

हस्त · न्यस्त

  1. हस्ते न्यस्तम्

    तत्पुरुष (locative) — set down on the hand

तत्पुरुष — it agrees with मुखम्. propped on her hand — and Mallinātha's vigraha is the compound with one ending put back, हस्ते न्यस्तं हस्तन्यस्तम्, which is the shortest note he gives in this stanza. **What he adds is not grammar but reading**: एतेन चिन्ता व्यज्यते, 'by this, brooding is suggested'. It is the second व्यज्यते in one stanza and the sixth of the canto, and the two here are a pair — swollen eyes suggest दukkha, a face on a hand suggests thought. The posture is the one the tradition gives a woman waiting, and the verse states it as a fact about a face

uncheckedMallinātha, Sañjīvinī, who unpacks हस्ते न्यस्तं हस्तन्यस्तम् and adds एतेन चिन्ता व्यज्यते“haste nyastaṃ hastanyastam | etena cintā vyajyate”

असकलव्यक्ति

अ · सकल · व्यक्ति

  1. न सकला, असकला

    तत्पुरुष — not whole

  2. असकला व्यक्तिर्यस्य तत्

    बहुव्रीहि — of which the showing is not whole

बहुव्रीहि — it refers to मुखम्. not wholly visible — Mallinātha answers it with a compound of the same build and different words, असम्पूर्णाभिव्यक्ति, 'whose manifestation is incomplete'. **व्यक्ति is the noun of becoming visible**, वि with √अञ्ज्, so what the compound denies is not her face but the showing of it. The reason is in the ablative that follows, and the reason is her hair; the face is not hidden by grief but by not having been combed

uncheckedMallinātha, Sañjīvinī, who glosses असकलव्यक्त्यसम्पूर्णाभिव्यक्ति“asakalavyakty asampūrṇābhivyakti tasyāḥ priyāyā mukham”

लम्बालकत्वात्

लम्ब · अलक

  1. लम्बा अलका यस्याः सा

    बहुव्रीहि — she whose hair hangs down

  2. तस्या भावः, तस्मात्

    तत्पुरुष (genitive) — from her being so

बहुव्रीहि — it refers to प्रियायाः. because her hair hangs loose — and Mallinātha puts in the cause the compound does not state: संस्काराभावाल्लम्बमानकुन्तलत्वात्, 'from the hair's hanging down, for want of dressing'. **संस्कार is the word for grooming and for a sacrament alike**, and its absence is the one detail in the stanza that is about what she has stopped doing rather than what has happened to her. The affix त्व makes the whole a state, and the ablative makes the state a reason — the same shape as कलभतनुताम् at 2.21, where तल् did the same work in the accusative

uncheckedMallinātha, Sañjīvinī, who glosses लम्बालकत्वात्संस्काराभावाल्लम्बमानकुन्तलत्वात्“lambālakatvāt saṃskārābhāvāl lambamānakuntalatvāt”

त्वदनुसरणक्लिष्टकान्तेः

त्वद् · अनुसरण · क्लिष्ट · कान्ति

  1. तव अनुसरणम्

    तत्पुरुष (genitive) — your following after

  2. त्वदनुसरणेन क्लिष्टा

    तत्पुरुष (instrumental) — worn thin by it

  3. क्लिष्टा कान्तिर्यस्य, तस्य

    बहुव्रीहि — of him whose brightness is worn thin

बहुव्रीहि — it refers to इन्दोः. whose brightness you have worn down by following it — and the whole weight of the comparison is on how अनुसरण is read. Mallinātha glosses it त्वदुपरोधेन, 'by your obstructing', and then says it again in plain words: मेघानुसरणेनेति यावत्, 'that is to say, by the cloud's coming after it'. **So the following is not devotion but eclipse.** He answers क्लिष्ट with क्षीण, wasted, the word he used of the house at 2.20 and of the moon here. The compound is a bahuvrīhi and its head is the moon, so कान्ति, a feminine noun, takes the moon's masculine endings

uncheckedMallinātha, Sañjīvinī, who glosses त्वदनुसरणेन त्वदुपरोधेन । मेघानुसरणेनेति यावत् । क्लिष्टकान्तेः क्षीणकान्तेः; `vendor/meghaduta-sanjivini.itx` prints the stanza's own word as `vadanusaraNa`, which has lost the त्“tvadanusaraṇena tvaduparodhena | meghānusaraṇeneti yāvat | kliṣṭakānteḥ kṣīṇakānteḥ”

  • अव्यय

    नूनम्

    printed नूनं

    नूनम्

    I suppose — and this is the same particle Mallinātha glossed सत्यम्, truly, four stanzas ago at 2.20. Here he glosses it the other way: नूनमिति वितर्के, 'nūnam is in the sense of conjecture', and quotes the line of Amara that offers both — “नूनं तर्केऽर्थनिश्चये”, nūnam is used for reasoning and for settling a thing. **He takes one sense at 2.20 and the other at 2.24 out of the one dictionary entry**, and the two stanzas are the same speaker guessing about the same house. What decides it here is that the whole stanza is a supposition; what decided it there was that the house's dimness followed from a rule

    The stanza opens on नूनम्, and Mallinātha reads it the opposite way from the last time he met it. At 2.20, four stanzas back, he glossed नूनम् with सत्यम्, 'truly', because the house's dimness followed from a rule and could be stated as fact. Here he writes नूनमिति वितर्के, 'nūnam is in the sense of conjecture', and quotes the line of Amara that offers both — नूनं तर्केऽर्थनिश्चये, 'nūnam is used for reasoning and for settling a thing'. He takes one sense there and the other here out of the one dictionary entry, because the whole of this stanza is a supposition: the same speaker is guessing about the same house, and the second guess is marked as a guess.

    • Mallinātha, Sañjīvinī — 2.24: nūnam iti vitarke; nūnaṃ tarke 'rthaniścaye ity amaraḥ

  • pronoun, षष्ठी एकवचन genitive singular

    तस्याः

    तद्

    her — the third stanza running to open on a form of तद् pointing at a woman who has not been named: ताम् at 2.23, तस्याः here. **The genitive is separated from the noun it governs by three whole pādas** — तस्याः … मुखम् — and Mallinātha closes the gap by putting the two together with प्रियायाः between them, तस्याः प्रियाया मुखम्

  • a-stem neuter, प्रथमा एकवचन nominative singular

    प्रबलरुदितोच्छूननेत्रम्

    printed प्रबलरुदितोच्छूननेत्रं

    नेत्र

    eye — नेत्र is the agent noun of √नी, the leader, so the eye is named for guiding rather than for seeing. Mallinātha's vigraha keeps it dual, उच्छूने नेत्रे यस्य तत्, and the compound has no number of its own. **The bahuvrīhi is neuter because it describes मुखम्**, which stands two pādas away and is the only noun in the stanza that any of these four epithets can belong to

  • ā-stem feminine, षष्ठी एकवचन genitive singular

    प्रियायाः

    printed प्रियाया

    प्रिया

    my love — and it is the first noun for her in three stanzas. 2.22 described her without a noun, 2.23 called her only ताम्, and here the word arrives, in apposition to तस्याः and at the end of its pāda. Mallinātha carries it over unglossed, having already supplied मत्प्रेयसीम् at 2.23 where the verse had nothing. **The visarga falls before the न् of निःश्वासानाम्** — a visarga after आ simply goes before a voiced consonant, by Pāṇini 8.3.22 हलि सर्वेषाम् — so the word looks like a stem and is a genitive

  • a-stem masculine, षष्ठी बहुवचन genitive plural

    निःश्वासानाम्

    printed निःश्वासानामशिशिरतया

    निःश्वास

    of her sighs — निःश्वास is निस् with √श्वस्, a breathing-out, and the plural says there have been many. The genitive belongs to the abstract noun after it, so the construction is 'by the not-being-cool of the sighs' rather than 'by the sighs'. **The root is the one under the first pāda's उच्छून too**, since Mallinātha glosses उच्छून with उच्छ्वसित; the swelling of the eyes and the heat of the breath are said with the same verb of breathing

  • ā-stem feminine, तृतीया एकवचन instrumental singular

    अशिशिरतया

    printed निःश्वासानामशिशिरतया

    अशिशिरता, from अशिशिर with the affix तल्

    by the warmth — literally by the not-coolness, and Mallinātha replaces the negative with a positive and a cause: अन्तस्तापोष्णत्वेन, by the heat of the inner burning. **This is the second abstract noun in तल् in four stanzas**, after कलभतनुताम् at 2.21, and the third if लम्बालकत्वात् in this stanza's own third pāda is counted with them; the affix is doing the same work each time, turning a quality into something that can be a cause or an object

  • a-stem neuter, प्रथमा एकवचन nominative singular

    भिन्नवर्णाधरोष्ठम्

    ओष्ठ

    lip — the same word that ended a bahuvrīhi at 2.22, and this time in the neuter, because there it described a woman and here it describes a face. **DCS reads the stem as उष्ठ**, which is no word: the printed ो at the joint is the ओ of ओष्ठ, kept as it stands after the अ of अधर rather than raised to ौ, and the tagger has taken it for a उ lengthened. Two stanzas earlier the same compound was tagged correctly. Mallinātha does not divide अधरोष्ठ either time; what he divides is the epithet in front of it. The masculine ओष्ठ is declined as a neuter because the compound describes मुखम्

  • √अस् + क्त, प्रथमा एकवचन nominative singular

    हस्तन्यस्तम्

    printed हस्तन्यस्तं

    न्यस्त, from √अस् with नि and क्त

    set down — the past participle of नि with √अस्, to throw, which is a different root from the √अस् that means to be; this one is the fourth-class असु क्षेपणे. Mallinātha does not gloss the participle at all and gives only the case the compound hides, हस्ते. **The word is the poem's picture of her and the commentator reads it as evidence**: एतेन चिन्ता व्यज्यते

    Mallinātha reads the face's epithets as symptoms, and says so twice in one stanza with the same verb, व्यज्यते, 'is suggested'. Of the eyes swollen with weeping he writes एतेन विषादो व्यज्यते, 'by this dejection is suggested'; of the face set on the hand, एतेन चिन्ता व्यज्यते, 'by this brooding is suggested'. These are the fifth and sixth व्यज्यते of the canto and here they suggest a state of mind, where at 2.22 the same word marked a class of woman. हस्तन्यस्त is the past participle of नि with √अस्, to throw (a different root from the √अस् that means 'to be'), and the compound hides the case Mallinātha restores: हस्ते, 'on the hand'. The posture is the one the tradition gives a woman waiting, stated here as a plain fact about a face.

    • Mallinātha, Sañjīvinī — 2.24: haste nyastaṃ hastanyastam | etena cintā vyajyate

  • a-stem neuter, प्रथमा एकवचन nominative singular

    मुखम्

    printed मुखमसकलव्यक्ति

    मुख

    her face — the subject of the whole stanza, and it arrives in the middle of the third pāda after four epithets have been waiting for it. Mallinātha reassembles the phrase around it: तस्याः प्रियाया मुखम्. **The stanza is one sentence with one noun in it and one verb**, and everything else is a description of the noun or of the moon it is compared with

  • i-stem neuter, प्रथमा एकवचन nominative singular

    असकलव्यक्ति

    printed मुखमसकलव्यक्ति

    व्यक्ति, taking neuter endings at the end of a bahuvrīhi

    showing — व्यक्ति is वि with √अञ्ज्, a making-plain, and it is a feminine noun that here takes neuter endings because the compound describes a face. Mallinātha answers it with अभिव्यक्ति, the same word with one more preverb. **The nominative singular is the bare stem**, which is what a neuter i-stem does, and it is the one word in the stanza that carries no ending at all. The feminine व्यक्ति is declined as a neuter because the compound describes मुखम्

  • a-stem neuter, पञ्चमी एकवचन ablative singular

    लम्बालकत्वात्

    printed लम्बालकत्वाद्

    त्व, the affix that makes an abstract noun

    from the state of — त्व is the neuter twin of ता, and the ablative of it is the ordinary way to give a reason in one word. Mallinātha builds his own compound on the same affix to gloss it, लम्बमानकुन्तलत्वात्, and puts संस्काराभावात् in front of it as a second ablative, so his sentence has two reasons where the verse has one. **The final त् becomes द् before the vowel of इन्दोः**, across the break between the third and fourth pādas

  • u-stem masculine, षष्ठी एकवचन genitive singular

    इन्दोः

    printed इन्दोर्दैन्यं

    इन्दु

    of the moon — इन्दु is one of the moon's many names, from a root meaning to drop or to moisten. Mallinātha does not gloss it and spends his note on the epithet in front of it instead. **The comparison is left for the reader to make.** There is no इव in the stanza and no word for likeness: a face wears the moon's wretchedness, and the identity of the two is asserted by a genitive. The visarga becomes र् before the द् of दैन्यम्

  • a-stem neuter, द्वितीया एकवचन accusative singular

    दैन्यम्

    printed इन्दोर्दैन्यं

    दैन्य

    the wretchedness — the abstract of दीन, poor or miserable, made with the affix ष्यञ् that lengthens the first vowel. Mallinātha answers it with शोच्यता, 'the state of being something to grieve over', which moves the feeling from the moon to whoever is looking. **It is the object of बिभर्ति**, so the face does not resemble the moon's wretchedness but carries it, which is a stronger claim than a simile would be

    There is no word for likeness anywhere in the stanza — no इव, no 'as', no 'resembles'. The face does not look like the moon; it bears (बिभर्ति) the moon's दैन्यम्, its wretchedness, and the two are held together only by the genitive इन्दोः, 'of the moon'. Carrying a thing is a stronger claim than being like it: the face has the moon's dejection in it, not merely a resemblance to it. Mallinātha answers दैन्य with शोच्यता, 'the state of being something to grieve over', which quietly moves the feeling from the moon onto whoever is looking at the face.

    • Mallinātha, Sañjīvinī — 2.24: indor dainyaṃ śocyatāṃ bibharti

  • i-stem masculine, षष्ठी एकवचन genitive singular

    त्वदनुसरणक्लिष्टकान्तेः

    printed त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति

    कान्ति, taking masculine endings at the end of a bahuvrīhi

    brightness — कान्ति is loveliness, and of a light it is the shine. **The second compound in this stanza whose last member changes gender**: व्यक्ति became neuter for a face, कान्ति becomes masculine for the moon, and both are feminine i-stems on their own account. Mallinātha glosses क्षीणकान्तेः and leaves the noun. The visarga becomes र् before the ब् of बिभर्ति. The feminine कान्ति is declined as a masculine because the compound describes इन्दोः

    The fourth pāda looks like a compliment to the cloud and is an accusation. अनुसरण is 'following after', and following the moon sounds like devotion; but Mallinātha glosses it त्वदुपरोधेन, 'by your obstructing', and then says it again in plain words — मेघानुसरणेनेति यावत्, 'that is to say, by the cloud's coming after it'. So the following is eclipse: the cloud is the reason the moon's कान्ति, its brightness, is क्लिष्ट, worn thin — he answers क्लिष्ट with क्षीण, wasted. The messenger is being compared to the very thing he has dimmed, and told, over the comparison, that he is why it looks ill.

    • Mallinātha, Sañjīvinī — 2.24: tvadanusaraṇena tvaduparodhena | meghānusaraṇeneti yāvat | kliṣṭakānteḥ kṣīṇakānteḥ

  • √भृ, class 3, लट्, parasmaipada, third person singular

    बिभर्ति

    printed त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति

    √भृ of the third class

    carries — the reduplicating present of √भृ, to bear, and the only finite verb in the stanza. Mallinātha carries it over unglossed. **The इ of the reduplication is a rule of its own**: a reduplicated syllable ordinarily copies the root's vowel, and Pāṇini 7.4.76 भृञामित् puts इ in for भृ, मा and हा instead, which is why the form is बिभर्ति and not बभर्ति. skt-data does not know the rule and builds बभर्ति, so the one cell the verse uses is wrong, and so are the other eight

नूनम् · प्रबलरुदितोच्छूननेत्रम् · निःश्वासानाम् · अशिशिरतया · भिन्नवर्णाधरोष्ठम् · हस्तन्यस्तम् · लम्बालकत्वात् · असकलव्यक्ति · तस्याः · प्रियायाः · मुखम् · त्वदनुसरणक्लिष्टकान्तेः · इन्दोः · दैन्यम् · बिभर्ति

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya, and who for once supplies nothing — the first stanza since 2.14 that needs no word written in, because it has a finite verb of its own and a subject standing in the nominative. What he moves is the ablative: लम्बालकत्वात् comes before असकलव्यक्ति in his reading, so that the cause stands in front of the effect where the verse has it behind. He also brings the genitive तस्याः down three pādas to stand beside the noun it governs, and pulls क्लिष्टकान्तेः in front of इन्दोः. **The four epithets of the first two pādas he leaves exactly where they are**, one after another, and glosses each in place“prabalaruditenocchūne … netre yasya tat … niḥśvāsānām aśiśiratayā … bhinnavarṇo … 'dharoṣṭho yasya tat | haste nyastaṃ hastanyastam … lambālakatvāt … asakalavyakty asampūrṇābhivyakti tasyāḥ priyāyā mukhaṃ tvadanusaraṇena … kliṣṭakānter indor dainyaṃ śocyatāṃ bibharti”

the dependency structure

बिभर्ति · क्रिया — bears, wears; the one finite verb of the stanza, the reduplicating present of √भृ

नूनम् · वितर्क — I suppose; the particle of conjecture that marks the whole stanza as a guess

मुखम् · उद्देश्य — her face; the subject, one noun that four epithets have been waiting for

तस्याः · षष्ठी — her, तस्याः; a genitive of तद् carried three pādas down to stand by मुखम्

प्रियायाः · षष्ठी — of my love, तस्याः प्रियायाः; in apposition to तस्याः, the first noun for her in three stanzas

प्रबलरुदितोच्छूननेत्रम् · agreeing with मुखम् — its eyes swollen from hard weeping, प्रबलरुदितेन उच्छूने नेत्रे यस्य तत्; a bahuvrīhi in the neuter for the face

भिन्नवर्णाधरोष्ठम् · agreeing with मुखम् — its lower lip gone pale, भिन्नवर्णः अधरोष्ठः यस्य तत्; the lip that was a ripe bimba at 2.22

अशिशिरतया · तृतीया — by the warmth, अशिशिरतया; the not-being-cool of the sighs that discolours the lip, glossed अन्तस्तापोष्णत्वेन

निःश्वासानाम् · षष्ठी — of her sighs, निःश्वासानाम्; the plural whose not-coolness the instrumental names

हस्तन्यस्तम् · agreeing with मुखम् — propped on her hand, हस्ते न्यस्तम्; the posture Mallinātha reads as चिन्ता

असकलव्यक्ति · agreeing with मुखम् — not wholly to be seen, असकला व्यक्तिः यस्य तत्; the showing of the face, not the face, is what is incomplete

लम्बालकत्वात् · पञ्चमी — because her hair hangs loose, लम्बालकत्वात्; the ablative of cause, for want of dressing

दैन्यम् · कर्म — the wretchedness; the object the face bears, not resembles

इन्दोः · षष्ठी — of the moon, इन्दोः; a genitive that carries the whole comparison without any word for likeness

त्वदनुसरणक्लिष्टकान्तेः · agreeing with इन्दोः — whose brightness you have worn down by following it, त्वदनुसरणेन क्लिष्टा कान्तिः यस्य तस्य; a bahuvrīhi taking the moon's masculine endings

uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading, which roots the stanza at its one finite verb बिभर्ति, makes मुखम् the subject with four epithets in front of it, reads the comparison to the moon as an identity asserted by the genitive इन्दोः with no word for likeness, and glosses अनुसरण as उपरोध; he derives उच्छून through four sūtras and rejects a rival derivation, glosses नूनम् as conjecture out of the same Amara entry he read as certainty at 2.20, and reads the epithets as symptoms with two व्यज्यते. The Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam.

I suppose her face, with its eyes swollen from hard weeping, its lower lip discoloured by the warmth of her sighs, propped on her hand and not wholly to be seen for the hair hanging over it, wears the wretchedness of the moon whose brightness you wear down by following it. **The stanza is four epithets, one noun, one verb, and no word of comparison anywhere.** There is no इव: the face does not resemble the moon, it carries the moon's dejection, and the identity is asserted by a genitive. **Mallinātha reads the epithets as symptoms and says so twice**: एतेन विषादो व्यज्यते of the swollen eyes and एतेन चिन्ता व्यज्यते of the face on the hand — two व्यज्यते in one stanza, the fifth and sixth of the canto, and here what is suggested is a state of mind rather than a class of woman as at 2.22. **He also reverses himself on a particle, out of the same dictionary entry.** नूनम् he glossed सत्यम्, truly, at 2.20; here he writes नूनमिति वितर्के, nūnam is in the sense of conjecture, and quotes Amara's line that gives both — नूनं तर्केऽर्थनिश्चये. The same speaker is guessing about the same house four stanzas later, and the second guess is marked as a guess. **And he spends more grammar on one word than on any word in the canto.** उच्छून he derives through four sūtras — the न् of the participle by 8.2.45 ओदितश्च, the vowel for the व् by 6.1.15, the merging of the two vowels by 6.1.108, the lengthening by 6.4.2 — and then rejects a rival derivation that reaches the same form in one step through 6.4.19, calling it प्रामादिकी, careless, and giving two reasons why. His last note is the one that matters to the errand: त्वदनुसरणेन त्वदुपरोधेन, मेघानुसरणेनेति यावत् — the cloud's *following* of the moon is its *blocking* of the moon. So the compliment in the fourth pāda is an accusation, and the messenger is being told that he is the reason the thing he is compared to looks ill. Mallinātha closes with the warning of 2.23 repeated: पूर्ववत्तथापि न भ्रमितव्यमिति भावः. **And then he says what the next three stanzas are going to do.** His last sentence — सर्वविरहिणीसाधारणानि लक्षणानि सम्भावनया … “आलोके” इत्यादिभिस्त्रिभिः — is that the poet, imagining the marks common to every woman in separation, speaks them in the three stanzas beginning आलोके. 2.25 begins आलोके ते निपतति पुरा, and 2.26 and 2.27 follow it, so the three are 2.25 to 2.27 and the count is exact. **This is a forward cross-reference where 2.21's was backward**, and it is the second in the commentary that can be checked against this text and the second that holds. What it tells a reader is that the next three stanzas are one unit and that their figure is announced here rather than in any of them.

uncheckedthe reader's reading, following Mallinātha's gloss; the two व्यज्यते readings, the derivation of उच्छून and the rejection of the rival one, the gloss of नूनम् as conjecture with Amara behind it, the reading of अनुसरण as उपरोध, the cause संस्काराभावात् for the loose hair, the repeated warning, and the closing sentence that sends the reader on to the three stanzas beginning आलोके are all his. That he glossed the same particle the opposite way at 2.20 out of the same lexicon entry, and that the stanza makes its comparison without any word for likeness, is the reader's; that those three are 2.25, 2.26 and 2.27, and that 2.25 does begin आलोके, is checked against `text.md`“nūnam iti vitarke || “nūnaṃ tarke 'rthaniścaye” ity amaraḥ || pūrvavat tathāpi na bhramitavyam iti bhāvaḥ”

I suppose that her face — its eyes swollen from hard weeping, its lower lip discoloured by the warmth of her sighs, propped on her hand and not wholly to be seen for the hair that hangs over it — wears the wretchedness of the moon whose brightness you wear down by following it. Four epithets, one noun, one verb, and no word of comparison: the face carries the moon's dejection rather than resembling it. Mallinātha closes the stanza by naming what the next three do: the poet, imagining the marks common to every woman in separation, speaks them in the three stanzas beginning आलोके — 2.25 to 2.27 — so the figure of the group is announced here rather than in any of them.

  • Mallinātha, Sañjīvinī — 2.24, whole-verse gloss; sarvavirahiṇīsādhāraṇāni lakṣaṇāni … āloke ityādibhis tribhiḥ

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