Her hair has gone rough — nothing but water in the bath, no oil, nothing dressed into it — and it hangs loose as far as her cheek; she blows it out of her face with a sigh hot enough to hurt her lip. And what she is asking for is sleep: *how could I be with him — even in a dream?* Sleep that cannot get in, because the press of tears has taken all the room there was.
**The stanza is a request, and the request is for second best.** Mallinātha marks each step of the climb down. कथम् is not the question it looks like: केनापि प्रकारेण, by any means whatever, so she is not asking *how?* but *somehow*. उपनमेत् is the optative in one particular sense, and he names it — प्रार्थनायां लिङ्, the affix used for asking, one of the seven senses Pāṇini 3.3.161 lists for it. And the अपि on स्वप्नजः is the last step: साक्षात्सम्भोगासम्भवादिति भावः, the sense being that being together in the flesh is out of the question. She wants him; she will take a dream; she cannot get to sleep.
**Then he supplies a word and immediately defends not needing it.** आगच्छेदित्याशयेनेति शेषः — the remainder is *with the intention that it might come*, since the verse gives the thought and no verb of thinking. Why is the verb absent? इतिनैवोक्तार्थत्वादप्रयोगः: इति has already said as much, so the word is not used. And then, having explained the absence, he protects the presence by quoting the rhetoricians — “प्रयोगे चापौनरुक्त्यम्”, and if it *were* used it would not be redundant. **He is arguing both sides of a word that is not there**, which is a shape of remark the run has not met before: elsewhere he supplies a word and moves on.
**The physical detail is all consequence, and one word carries it.** शुद्ध, which usually means clean, here means bare — तैलादिरहितस्नानात्, a bath without oil or anything else — and rough hair follows from it, and untied hair hanging to the cheek follows from that. It is the same fact as the dirty dress at 2.26, which he read out of a manual saying a woman whose husband is away goes unwashed and thin. **And अलकम् is singular for a plural**: he glosses it चूर्णकुन्तलान्, the fine curls, and names the category — जातावेकवचनम्, the singular used of a class. DCS records the number correctly and can say nothing about what the number is for.
**The vārttika of the last stanza is cited again.** आगण्डलम्बम् is आगण्डम्, an avyayībhāva meaning *as far as the cheek*, joined to लम्बम् by “सुप्सुपा” इति समासः — the same supplementary rule that made न प्रबुद्धाम् and न सुप्ताम् single words at 2.30. Two stanzas running, and DCS has neither compound.
**He closes with the seventh state**: अत्राश्रुविसर्जनेन लज्जात्यागो व्यज्यते — here, by the shedding of tears, the giving up of shame is *made evident*. It is the next item after विषयद्वेष at 2.30, so the count holds; and the verb is व्यज्यते where 2.30 had सूचिता and 2.28 and 2.29 had उक्ता, which makes four different verbs for the same job in five stanzas. No figure is named.
uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: तैलादिरहितस्नानात् for शुद्धस्नानात्, कठिनस्पर्शम् for परुषम्, चूर्णकुन्तलान् with जातावेकवचनम् for अलकम्, the “सुप्सुपा” compound of आगण्डलम्बम्, the double derivation of क्लेशिन् with ताच्छील्ये णिनिः, उष्णेन for the sigh, चालयन्तीम् for विक्षिपन्तीम्, स्वप्नावस्थाजन्यः with साक्षात्सम्भोगासम्भवादिति भावः, केनापि प्रकारेण for कथम्, आगच्छेदित्याशयेनेति शेषः with इतिनैवोक्तार्थत्वादप्रयोगः and the आलङ्कारिकाः quoted for the other side, प्रार्थनायां लिङ्, अश्रुप्रवृत्तिः for उत्पीडः, आक्रान्तस्थानाम् and दुर्लभाम् for रुद्धावकाशाम्, स्नेहातुरत्वादिति भावः, and अत्राश्रुविसर्जनेन लज्जात्यागो व्यज्यते. That arguing both sides of an absent word is a new shape of remark, that the bare bath and the dirty dress of 2.26 are one practice, that निद्राम् answers 2.28's उन्निद्राम् and 2.30's न सुप्ताम्, and that four verbs have now been used for the naming of a state, are the reader's; the state-labels are checked against `vendor/meghaduta-sanjivini.itx`“atrāśruvisarjanena lajjātyāgo vyajyate”
Her hair has gone rough — nothing but water in the bath, no oil, nothing dressed into it — and it hangs loose as far as her cheek; she blows it out of her face with a sigh hot enough to hurt her lip. And what she is asking for is sleep: how could being with him come to me — even in a dream? Sleep that cannot get in, because the press of tears has taken all the room there was. The stanza is a woman bargaining herself down, from him to a dream of him to sleep, and losing at the last step: the one thing that would give her the dream is the one thing her weeping will not let her have.
- Mallinātha, Sañjīvinī — 2.31, whole-verse gloss