printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.34

यक्षवधू · what he knows of her heart, and no boast in it

जाने सख्यास्तव मयि मनः संभृतस्नेहमस्माद्

जा
ने
स
ख्या
स्त
व
म
यि
म
नः
सं
भृ
त
स्ने
ह
म
स्माद्

इत्थंभूतां प्रथमविरहे तामहं तर्कयामि

इ
त्थं
भू
तां
प्र
थ
म
वि
र
हे
ता
म
हं
त
र्क
या
मि

वाचालं मां न खलु सुभगंमन्यभावः करोति

वा
चा
लं
मां
न
ख
लु
सु
भ
गं
म
न्य
भा
वः
क
रो
ति

प्रत्यक्षं ते निखिलमचिराद्भ्रातरुक्तं मया यत्

प्र
त्य
क्षं
ते
नि
खि
ल
म
चि
रा
द्भ्रा
त
रु
क्तं
म
या
यत्

pāda a

  • जाguruits long vowel आ
  • नेguruits long vowel ए
  • सguruthe conjunct ख्य that follows it
  • ख्याguruits long vowel आ
  • स्तlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • यिlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • नःguruthe visarga it carries
  • संguruthe anusvāra it carries
  • भृlaghuits short vowel, with a single consonant after it
  • तguruthe conjunct स्न that follows it
  • स्नेguruits long vowel ए
  • हlaghuits short vowel, with a single consonant after it
  • मguruthe conjunct स्म that follows it
  • स्माद्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — it falls inside सख्याः
  • yati after 10 — a word ends here — मनः

pāda b

  • इguruthe conjunct त्थ that follows it
  • त्थंguruthe anusvāra it carries
  • भूguruits long vowel ऊ
  • तांguruthe anusvāra it carries
  • प्रlaghuits short vowel, with a single consonant after it
  • थlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • विlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • हेguruits long vowel ए
  • ताguruits long vowel आ
  • मlaghuits short vowel, with a single consonant after it
  • हंguruthe anusvāra it carries
  • तguruthe conjunct र्क that follows it
  • र्कlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • मिlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — a word ends here — इत्थंभूतां
  • yati after 10 — a word ends here — प्रथमविरहे

pāda c

  • वाguruits long vowel आ
  • चाguruits long vowel आ
  • लंguruthe anusvāra it carries
  • मांguruthe anusvāra it carries
  • नlaghuits short vowel, with a single consonant after it
  • खlaghuits short vowel, with a single consonant after it
  • लुlaghuits short vowel, with a single consonant after it
  • सुlaghuits short vowel, with a single consonant after it
  • भlaghuits short vowel, with a single consonant after it
  • गंguruthe anusvāra it carries
  • मguruthe conjunct न्य that follows it
  • न्यlaghuits short vowel, with a single consonant after it
  • भाguruits long vowel आ
  • वःguruthe visarga it carries
  • कlaghuits short vowel, with a single consonant after it
  • रोguruits long vowel ओ
  • तिlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — a word ends here — मां
  • yati after 10 — it falls inside the compound सुभगंमन्यभावः

pāda d

  • प्रguruthe conjunct त्य that follows it
  • त्यguruthe conjunct क्ष that follows it
  • क्षंguruthe anusvāra it carries
  • तेguruits long vowel ए
  • निlaghuits short vowel, with a single consonant after it
  • खिlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • चिlaghuits short vowel, with a single consonant after it
  • राguruits long vowel आ
  • द्भ्राguruits long vowel आ
  • तlaghuits short vowel, with a single consonant after it
  • रुguruthe conjunct क्त that follows it
  • क्तंguruthe anusvāra it carries
  • मlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • यत्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — ते
  • yati after 10 — it falls inside अचिरात्

  • सख्याः + तव → सख्यास्तव

    ः + त्

  • संभृतस्नेहम् + अस्मात् → संभृतस्नेहमस्माद्

    म् + अ

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

  • इत्थंभूताम् + प्रथमविरहे → इत्थंभूतां

    म् + प्

  • ताम् + अहम् → तामहं

    म् + अ

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

  • वाचालम् + माम् → वाचालं

    म् + म्

  • माम् + न → मां

    म् + न्

  • प्रत्यक्षम् + ते → प्रत्यक्षं

    म् + त्

  • निखिलम् + अचिरात् → निखिलमचिराद्भ्रातरुक्तं

    म् + अ

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

  • अचिरात् + भ्रातः → निखिलमचिराद्भ्रातरुक्तं

    त् + भ्

  • भ्रातः + उक्तम् → निखिलमचिराद्भ्रातरुक्तं

    ः + उ

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

  • संभृत + स्नेह → संभृतस्नेहम्

    अ + स्

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

  • प्रथम + विरह → प्रथमविरहे

    अ + व्

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

  • सुभग + मन्य → सुभगंमन्यभावः

    अ + म्

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

  • मन्य + भाव → सुभगंमन्यभावः

    अ + भ्

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

सख्याः + तव turns the visarga to स् before the voiceless त् by Pāṇini 8.3.34 विसर्जनीयस्य सः — सख्यास्तव. A word-final त् voices to द् at the end of its pada: अस्मात् before the vowel of इत्थंभूताम् gives अस्माद् by 8.2.39 झलां जशोऽन्ते, and अचिरात् before the voiced भ् of भ्रातः gives अचिराद् by 8.4.53 झलां जश् झशि. भ्रातः + उक्तम् shows the visarga as र् before the vowel — भ्रातरुक्तम् — since it comes from the र् of भ्रातर्. A word-final म् becomes anusvāra before a consonant by 8.3.23 मोऽनुस्वारः — इत्थंभूतां प्रथम, अहं तर्कयामि, वाचालं मां न, प्रत्यक्षं ते, उक्तं मया — and is kept before a vowel, संभृतस्नेहमस्मात्, तामहम्, निखिलमचिरात्; and the visarga of मनः and भावः stands before the voiceless स् and क् of संभृत- and करोति.

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

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

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

  • मयि सप्तमी · locative — अधिकरण, the location

  • मनः द्वितीया · accusative — कर्म, the object

    with संभृतस्नेहम्

  • अस्मात् पञ्चमी · ablative — अपादान, the point of departure

  • इत्थंभूताम् द्वितीया · accusative — कर्म, the object

  • प्रथमविरहे सप्तमी · locative — अधिकरण, the location

  • ताम् द्वितीया · accusative — कर्म, the object

  • अहम् प्रथमा · nominative — कर्ता, the agent

  • वाचालम् द्वितीया · accusative — an आलच् derivative for a talker, and a word of blame

    वाचालम्, 'a talker', is वाच् with the affix आलच्, put after it in the sense 'talkative' by Pāṇini 5.2.125 आलजाटचौ बहुभाषिणि, which offers आलच् or आटच् — Mallinātha names the rule and glosses बहुभाषिणम्, one who says a great deal. And he shows the word is not neutral by quoting Amara: स्याज्जल्पाकस्तु वाचालो वाचाटो बहुगर्ह्यवाक् — जल्पाक, वाचाल and वाचाट all mean one who talks too much, बहुगर्ह्यवाक्, whose much speech is to be blamed. So the word the speaker refuses for himself is the word for a man who cannot stop, and the whole third pāda is a defence: not that he is not conceited, but that conceit is not what is making him say all this.

    • Aṣṭādhyāyī — 5.2.125 आलजाटचौ बहुभाषिणि
    • Mallinātha, Sañjīvinī — 2.34: “syāj jalpākas tu vācālo vācāṭo bahugarhyavāk” ity amaraḥ | “ālajāṭacau bahubhāṣiṇi” ity ālacpratyayaḥ

  • माम् द्वितीया · accusative — कर्म, the object

  • सुभगंमन्यभावः प्रथमा · nominative — a खश् compound for thinking a thing of oneself, with the मुम् augment

    सुभगंमन्य is 'one who thinks himself a सुभग', a fine fellow — and सुभग is the very word the poem used of the cloud at 1.29, he whom women desire. Mallinātha builds the compound from two rules. The affix is खश्, put after मन् in the sense of thinking a quality of oneself by Pāṇini 3.2.83 आत्ममाने खश्च; and because खश् is marked with the silent letter ख्, the first member takes the augment मुम् — the म् heard in सुभगम्-मन्य — by 6.3.67 अरुर्द्विषदजन्तस्य मुम्. भावः on the end is the ordinary abstract-noun suffix, -ness, which Mallinātha writes out with the other such affix as सुभगमानित्वम्. So the subject of the sentence is a state of mind, not a man, and the line can deny that conceit makes him talk without admitting he is conceited.

    • Aṣṭādhyāyī — 3.2.83 आत्ममाने खश्च; 6.3.67 अरुर्द्विषदजन्तस्य मुम्
    • Mallinātha, Sañjīvinī — 2.34: subhagaṃ manyata iti subhagaṃmanyaḥ | tasya bhāvaḥ subhagaṃmanyabhāvaḥ | subhagamānitvam

  • प्रत्यक्षम् प्रथमा · nominative — कर्ता, the agent

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

  • निखिलम् प्रथमा · nominative — कर्ता, the agent

  • भ्रातः सम्बोधन · vocative — the one addressed

  • उक्तम् प्रथमा · nominative — कर्ता, the agent

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

  • यत् प्रथमा · nominative — कर्ता, the agent

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 13 · अदिप्रभृतिभ्यः शपः

प्रकरण 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 15 · दिवादिभ्यः श्यन्

प्रकरण 20 · क्र्यादिभ्यः श्ना

प्रकरण 21 · सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच्

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 60 · स्त्रियाम्

not in the abridgement

संभृतस्नेहम्

संभृत · स्नेह

  1. संभृतः स्नेहः

    कर्मधारय — love gathered up

  2. संभृतः स्नेहो यस्मिन् तत्, तत्

    बहुव्रीहि — that in which love has been gathered up

बहुव्रीहि — it refers to मनः. with love stored in it — describing मनः, her mind, and so neuter, though स्नेह is a masculine noun on its own. Mallinātha glosses संचितानुरागम्, with desire heaped up. **संभृत is what you do to grain**: सम् + √भृ, gathered and kept, the word for provisions laid in against a season. The affection is not felt, it is stocked, and the whole point of the stanza is that the speaker can be sure of a supply he cannot see

uncheckedMallinātha, Sañjīvinī, who glosses मनो मयि सम्भृतस्नेहं सञ्चितानुरागम्; DCS gives the members as संभृ and स्नेह, marking the first a participle. The reading of संभृत is the reader's“tava sakhyā mano mayi sambhṛtasnehaṃ sañcitānurāgaṃ jāne”

प्रथमविरहे

प्रथम · विरह

  1. प्रथमः विरहः, तस्मिन्

    कर्मधारय — the first separation

कर्मधारय. in this first separation — and **Mallinātha stops to say why the word *first* is there**: प्रथमग्रहणं दुःखातिशयद्योतनार्थम्, the word is used to bring out how far beyond ordinary the pain is. They have never been parted before, so there is no practice in it and no proportion. **It is the seventh remark of this shape in the poem** — after मिथुन at 1.18, शिप्रा at 1.31, प्रेयसीवसन at 1.43, मुख at 1.45, and प्राची and मूल both at 2.29 — and the only one in either canto that explains a word of the speaker's own argument rather than a word of a description

uncheckedMallinātha, Sañjīvinī, who writes प्रथमविरहे and adds प्रथमग्रहणं दुःखातिशयद्योतनार्थम्; DCS gives the members as प्रथम and विरह. The count of seven is the reader's, checked against `vendor/meghaduta-sanjivini.itx`“prathamavirahe | prathamagrahaṇaṃ duḥkhātiśayadyotanārtham”

सुभगंमन्यभावः

सुभग · मन्य · भाव

  1. सुभगम् आत्मानं मन्यते इति सुभगंमन्यः

    तत्पुरुष (accusative) — one who thinks himself a fine fellow

  2. सुभगंमन्यस्य भावः

    तत्पुरुष (genitive) — the state of being one

तत्पुरुष. thinking oneself irresistible — and **Mallinātha builds it out of two rules.** The affix on मन् is खश्, by Pāṇini 3.2.83 आत्ममाने खश्च, which is the affix for thinking a thing *of oneself*; and the म् in the middle is not part of सुभग but the augment मुम्, put there by 6.3.67 अरुर्द्विषदजन्तस्य मुम्, which adds it to a vowel-final stem before an affix marked with ख्. So सुभग + मुम् + मन्य gives सुभगंमन्य, and भाव on the end makes it an abstraction: सुभगमानित्वम्, the condition of thinking so. He then paraphrases the whole line as a disclaimer — सौन्दर्याभिमानितां न प्रकटयामीत्यर्थः, meaning *I am not showing off a conceit about my own looks*. **And सुभग is the word the yakṣa used of the cloud at 1.29**, where the same commentary explained it as *he whom women want*

uncheckedMallinātha, Sañjīvinī, who unpacks सुभगमात्मानं मन्यत इति सुभगंमन्यः, cites “आत्ममाने खश्च” इति खश्प्रत्ययः and “अरुर्द्विषद्-” इत्यादिना मुमागमः, and glosses तस्य भावः … सुभगमानित्वम् with सौन्दर्याभिमानितां न प्रकटयामीत्यर्थः; Pāṇini 3.2.83 and 6.3.67 by way of skt-data's sūtra corpus; DCS lemmatises सुभगंमन्य whole as one adjective with भाव as the head. That सुभग is the address to the cloud at 1.29 is the reader's“subhagam ātmānaṃ manyata iti subhagaṃmanyaḥ || “ātmamāne khaś ca” iti khaśpratyayaḥ | “arurdviṣad-” ityādinā mumāgamaḥ”

  • √ज्ञा, class 9, लट्, atmanepada, first person singular

    जाने

    √ज्ञा of the ninth class

    I know — and it opens the stanza, which is where the whole message turns from what she is doing to what he is sure of. **The form is middle**: the active would be जानामि, and जाने is the ātmanepada, the voice for what a speaker does for his own part. That is the seventh middle-voice verb in the poem and the second from this root, after जानीथाः at 2.23, where the same gap showed

    The stanza is the speaker turning round and looking at himself. For eight verses he has described a woman he cannot see; here he says on what footing. जाने, I know, of her mind — which was his to know — and तर्कयामि, I infer, of everything else. He keeps the two apart: the mind he knows, the eight stanzas of her suffering he has been working out, and तर्क् is the ordinary word for reasoning a thing from evidence. It is also, exactly, the word Mallinātha reached for six stanzas ago to gloss शङ्के at 2.28 — शङ्के तर्कयामि — so the commentary supplied the poem's own next word before the poem did. The joint between the two verbs is अस्मात्, from this: Mallinātha writes the referent in, स्नेहज्ञानकारणात्, from the fact that I know her love.

    • Mallinātha, Sañjīvinī — 2.34: asmāt snehajñānakāraṇāt | tāṃ tvatsakhīm itthambhūtāṃ … tarkayāmi

  • ī-stem feminine, षष्ठी एकवचन genitive singular

    सख्याः

    printed सख्यास्तव

    सखी

    of your friend — the wife, named by her relation to the cloud rather than to the speaker. **The poem has been calling the cloud सखे since 1.22**, and it now turns the word round: the messenger's friend is the woman, and the man who sent him stands outside the pair. The visarga becomes स् before the त् of तव, by Pāṇini 8.3.34 विसर्जनीयस्य सः

  • pronoun, षष्ठी एकवचन genitive singular

    तव

    printed सख्यास्तव

    युष्मद्

    your — hanging on सख्याः. The stanza has four first-person words and three second-person ones and nothing else that is not the woman, which is what makes it the one stanza in the message that is about the two of them talking

  • pronoun, सप्तमी एकवचन locative singular

    मयि

    अस्मद्

    on me — the locative of what a feeling is directed at, which is the case Sanskrit uses where English uses *for* or *towards*. Mallinātha keeps it where it stands, मयि सम्भृतस्नेहम्

  • as-stem neuter, द्वितीया एकवचन accusative singular

    मनः

    मनस्

    her mind — the object of जाने, with संभृतस्नेहम् beside it as a second accusative saying what he knows it to be. **The as-stem neuter shows the first case and the second alike**, and only the verb decides which this is; here the verb is *I know*, and what is known is a state of a thing rather than the thing

  • a-stem neuter, द्वितीया एकवचन accusative singular

    संभृतस्नेहम्

    printed संभृतस्नेहमस्माद्

    स्नेह

    love — the last member of a bahuvrīhi, so it takes the neuter of the मनः it describes although स्नेह is masculine on its own. Mallinātha glosses the pair सञ्चितानुरागम्, with desire piled up. **स्नेह is oil before it is affection**, which is why it can be stored, and why the poem's word for a woman with no oil in her bath at 2.31 is the same root of a word

  • pronoun, पञ्चमी एकवचन ablative singular

    अस्मात्

    printed संभृतस्नेहमस्माद्

    इदम्

    from this — an ablative of cause, and it points at nothing the stanza names. **Mallinātha writes the referent in**: अस्मात् स्नेहज्ञानकारणात्, from this, which is the ground of my knowing her love — that is, from the fact stated in the first half-line. So the argument of the stanza is *because I know her mind, I can guess her state*, and the joint between the two is one pronoun

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    इत्थंभूताम्

    printed इत्थंभूतां

    इत्थंभूता, from इत्थम् with the past participle of √भू

    in such a state — literally *become thus*, and what *thus* points at is eight stanzas of description. Mallinātha spells it out: पूर्वोक्तावस्थामापन्नाम्, having come into the state described before. **The word does in three syllables what the four verses before it did at length**, and it is the only word in the poem that refers to a stretch of the poem

    One word does the work of eight stanzas. इत्थंभूताम्, become thus, and what thus points at is everything from 2.26 on; Mallinātha glosses पूर्वोक्तावस्थामापन्नाम्, having come into the state described before. It is the only word in the poem that refers to a stretch of the poem. And at the end of the verse he identifies the same stretch by its opening word — मयोक्तं यत् “आधिक्षामाम्” इत्यादि, what I have said, beginning with आधिक्षामाम्, which is 2.29, the first of the four stanzas he announced at 2.28. So the unit is opened at 2.28 by a pratīka, गathered here in the middle by इत्थंभूताम्, and closed at its end by the same pratīka that opened it: the four-stanza portrait is bracketed by its own first word.

    • Mallinātha, Sañjīvinī — 2.34: itthambhūtāṃ pūrvoktāvasthām āpannām | mayoktaṃ yat “ādhikṣāmām” ityādi tan nikhilam

  • a-stem masculine, सप्तमी एकवचन locative singular

    प्रथमविरहे

    विरह

    in the separation — a locative of circumstance. It is the poem's central noun and this is the third stanza running to carry it, after विरहदिवसे at 2.32; what the adjective in front adds is that there has been no other

  • pronoun, द्वितीया एकवचन accusative singular

    ताम्

    printed तामहं

    तद्

    her — and Mallinātha writes the noun in again, तां त्वत्सखीम्, as he has beside every pronoun for her since 2.28. **This is the last of them**: from here the message turns to the cloud and to what the speaker will do

  • pronoun, प्रथमा एकवचन nominative singular

    अहम्

    printed तामहं

    अस्मद्

    I — the pronoun the verb already contains, so it is there for weight: *I* am the one guessing, and the next line is about what kind of man that makes him. It stands beside ताम् in the same pāda, the two of them, which is the arrangement the whole poem is trying to bring about

  • √तर्क्, class 10, लट्, parasmaipada, first person singular

    तर्कयामि

    √तर्क् of the tenth class

    I reason it out — √तर्क् is inference, the word for working a thing out from evidence rather than seeing it. **It is the word Mallinātha reached for at 2.28 to gloss शङ्के**, *I suspect* — शङ्के तर्कयामि — six stanzas before the poem itself used it. And it is the honest half of the stanza: जाने in the first pāda is knowledge and तर्कयामि here is inference, and the speaker keeps them apart. He knows her mind; the eight stanzas of her suffering he has been guessing

  • a-stem masculine, द्वितीया एकवचन accusative singular

    वाचालम्

    printed वाचालं

    वाचाल, from वाच् with the affix आलच्

    a talker — Mallinātha glosses बहुभाषिणम्, one who says a great deal, and gives it two supports. The affix: “आलजाटचौ बहुभाषिणि” इत्यालच्प्रत्ययः, Pāṇini 5.2.125, which puts आलच् or आटच् after वाच् in the sense *talkative*. And the sense, out of Amara: स्याज्जल्पाकस्तु वाचालो वाचाटो बहुगर्ह्यवाक् — जल्पाक, वाचाल and वाचाट all mean one who talks too much, and **बहुगर्ह्यवाक्, one whose much speech is to be blamed**. So the word the speaker refuses for himself is not neutral: it is the word for a man who cannot stop

  • pronoun, द्वितीया एकवचन accusative singular

    माम्

    printed मां

    अस्मद्

    me — the object of करोति, and the second accusative beside वाचालम्, which is the objective complement: *makes me a talker*. The same shape as मनः and संभृतस्नेहम् in the first pāda, where जाने took an object and a state of it

  • अव्यय

    न

    न

    not — and unlike the two at 2.30 this one is a plain negative on a finite verb, with no compound made of it. What it denies is a charge nobody has made, which is why the next particle is needed

  • अव्यय

    खलु

    खलु

    surely — the particle that makes a statement into an appeal, *you know it is not*. **It answers an objection Mallinātha stages before it**: ननु सुभगमानिनामेष स्वभावो यदात्मनि स्त्रीणामनुरागप्रकटनम् — but it is the way of men who fancy themselves to advertise how women feel about them; and to that, he says, the poet answers वाचालम्. So the third pāda is not a remark but a defence, and खलु is where the speaker looks his listener in the eye

  • a-stem masculine, प्रथमा एकवचन nominative singular

    सुभगंमन्यभावः

    भाव

    the state of thinking oneself irresistible — भाव on the end of a word is the ordinary way of making an abstract noun, *-ness*, and Mallinātha writes it out as सुभगमानित्वम् with the other such affix. **The subject of the sentence is a disposition and not a man**, which is how the line manages to deny a charge without admitting there is one to deny: it is not that he is not a conceited man, it is that conceit is not what is making him talk

    And Mallinātha stages an objection against the speaker's character. ननु सुभगमानिनामेष स्वभावो यदात्मनि स्त्रीणामनुरागप्रकटनम् — but is it not the way of men who fancy themselves, to advertise how women feel about them? To that, he says, the poet answers वाचालम्. So the third pāda is a defence, not a remark, and खलु is where the speaker looks his listener in the eye. The word he refuses is not neutral — he quotes Amara for it, जल्पाक, वाचाल, वाचाट all meaning बहुगर्ह्यवाक्, one whose much talk is to be blamed — and the word he refuses to be is built out of the word he used for the cloud: सुभगंमन्य is one who thinks himself a सुभग, and सुभग is what he called the cloud at 1.29. The subject of the sentence is a disposition, सुभगमानित्वम्, and not a man, which is how the line denies the charge without conceding there is one.

    • Mallinātha, Sañjīvinī — 2.34: nanu subhagamāninām eṣa svabhāvo yad ātmani strīṇām anurāgaprakaṭanaṃ tatrāha — vācālam iti

  • √कृ, class 8, लट्, parasmaipada, third person singular

    करोति

    √कृ of the eighth class

    makes — the plainest verb in the language, and the third of the stanza's four. **All three finite verbs here are present tense and none of them is about the woman**: I know, I infer, it does not make me. The stanza is the speaker describing his own footing, and the only future is the one Mallinātha has to supply at the end

  • a-stem neuter, प्रथमा एकवचन nominative singular

    प्रत्यक्षम्

    printed प्रत्यक्षं

    प्रत्यक्ष

    before your eyes — literally *at the eye*, प्रति + अक्ष, and it is the word the philosophers use for the first means of knowledge, what you see for yourself as against what you infer. **Set against तर्कयामि two pādas back, that is the whole argument**: what I have had to reason out, you will shortly have in front of you. **DCS tags it accusative** where it agrees with निखिलम्, which it tags nominative, and a neuter shows the two alike so nothing on the page decides; Mallinātha's ते तव प्रत्यक्षम् with भविष्यतीति शेषः makes it the predicate of a supplied verb, and so nominative

  • pronoun, षष्ठी एकवचन genitive singular

    ते

    युष्मद्

    to you — Mallinātha glosses it तव, so he reads the short form as a genitive and not a dative, which it could equally be. The word means *your seeing*, not *given to you*

  • a-stem neuter, प्रथमा एकवचन nominative singular

    निखिलम्

    printed निखिलमचिराद्भ्रातरुक्तं

    निखिल

    all of it — Mallinātha glosses सर्वम्. What *all of it* covers he says as well: मयोक्तं यत् “आधिक्षामाम्” इत्यादि, what I have said, beginning with आधिक्षामाम् — which is 2.29, the first of the four stanzas he announced at 2.28. So the word gathers up the whole passage by its opening word, and the unit is closed at the end by the same pratīka that opened it

  • अव्यय

    अचिरात्

    printed निखिलमचिराद्भ्रातरुक्तं

    अचिरात्

    soon — Mallinātha glosses शीघ्रमेव, quickly indeed. It is an ablative in form, *from no long time*, frozen into an adverb. Its final त् becomes द् before the voiced भ् of भ्रातः, by Pāṇini 8.4.53 झलां जश् झशि — the same change असकृत् made at 2.33

  • ṛ-stem masculine, सम्बोधन एकवचन vocative singular

    भ्रातः

    printed निखिलमचिराद्भ्रातरुक्तं

    भ्रातृ

    brother — **the last of the poem's names for the cloud and the only one that claims kin.** It has been पयोद, जलद, घन, जलधर, सखे, सौम्य, सुभग and कामचारिन्; this is the sixteenth vocative in the corpus and the first kinship word among them. **And it is the first ṛ-stem in the poem whose table the generator gets right.** भर्तृ, धातृ, सवितृ, नेतृ and भवितृ are all agent nouns in तृच्, which lengthen in the strong cases where skt-data's पितृ pattern does not; भ्रातृ is a relationship noun and is of the पितृ type, so भ्रातरम्, भ्रातरौ, भ्रातरः are right, and the vocative singular the verse uses, भ्रातः, is right with them. **Six ṛ-stems, and the sixth is the first that carries its paradigm**

    The last pāda sets seeing against inferring, and names the cloud kin to do it. प्रत्यक्षम् is प्रति + अक्ष, at the eye — the word the philosophers use for the first means of knowledge, what you see for yourself as against what you reason out — and it is set against तर्कयामि two pādas back: what I have had to work out, you will shortly have in front of you. And the vocative is भ्रातः, brother: the sixteenth vocative the corpus carries for the cloud and the first kinship word among them, after पयोद, जलद, घन, सखे, सौम्य, सुभग and the rest. The verb of the pāda is not there at all — Mallinātha supplies it, भविष्यतीति शेषः — so the message's whole account of her ends on a promise whose only tense is one the commentary has to write in.

    • Mallinātha, Sañjīvinī — 2.34: he bhrātaḥ … te tava pratyakṣam | bhaviṣyatīti śeṣaḥ

  • √वच् + क्त, प्रथमा एकवचन nominative singular

    उक्तम्

    printed निखिलमचिराद्भ्रातरुक्तं

    उक्त, from √वच् with क्त

    what has been said — a passive past participle with मया beside it naming the speaker. **The root is unrecognisable in the form and the rule that hides it is one the poem has just used.** √वच् + त gives उक्त by saṃprasāraṇa, the change of a semivowel into its vowel, which is Pāṇini 6.1.15 वचिस्वपियजादीनां किति — and वचि is the first word of that sūtra, as स्वपि is the second. **Two stanzas ago सुप्ताम् came out of the second; here उक्तम् comes out of the first.** After the vowel change the च् turns guttural before the त् by 8.2.30 चोः कुः, which is the क् of उक्त

  • pronoun, तृतीया एकवचन instrumental singular

    मया

    अस्मद्

    by me — the agent of the passive participle, which is what the third case does there. **It is the fourth first-person word in the stanza**, after मयि, अहम् and माम्, and the stanza is the only one in the message with four

  • pronoun, प्रथमा एकवचन nominative singular

    यत्

    यद्

    which — the relative, and it is the last word of the stanza with its correlative nowhere on the page. Mallinātha supplies it, मयोक्तं यत् … तन्निखिलम्, so the sentence runs *what was said by me, all of that will soon be before your eyes*. **A relative clause that ends the verse and leaves its other half to be understood** is the mirror of 2.32, where the relative clause opened the verse and the correlative stood in the next pāda

तव · सख्याः · मनः · मयि · संभृतस्नेहम् · जाने · अस्मात् · प्रथमविरहे · ताम् · इत्थंभूताम् · अहम् · तर्कयामि · सुभगंमन्यभावः · माम् · वाचालम् · न · करोति · खलु · भ्रातः · मया · उक्तम् · यत् · तत् [supplied] · निखिलम् · अचिरात् · ते · प्रत्यक्षम् · भविष्यति [supplied]

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. **Two words have to be supplied and both are his.** तत् he writes in as the correlative the fourth pāda's यत् has nowhere to point — मयोक्तं यत् … तन्निखिलं सर्वम् — and भविष्यति he names outright as missing, भविष्यतीति शेषः, since the last pāda has no verb at all. He also writes in हे मेघ at the head of the comment and तां त्वत्सखीम् beside the pronoun, but the first is an address and the second a gloss, and neither is a word the sentence needs. **What he moves is the third pāda**: the verse prints वाचालं मां first and सुभगंमन्यभावः last, and he takes the subject to the front, so that the thing denied stands before what it is denied of“he megha, tava sakhyā mano mayi sambhṛtasnehaṃ sañcitānurāgaṃ jāne | asmāt snehajñānakāraṇāt prathamavirahe … tāṃ tvatsakhīm itthambhūtāṃ pūrvoktāvasthām āpannāṃ tarkayāmi … subhagamānitvaṃ māṃ vācālaṃ bahubhāṣiṇaṃ na karoti khalu … kiṃ tu he bhrātaḥ mayoktaṃ yat “ādhikṣāmām” ityādi tan nikhilaṃ sarvam acirāc chīghram eva te tava pratyakṣam | bhaviṣyatīti śeṣaḥ”

the dependency structure

जाने · क्रिया — I know; the verb that opens the stanza and turns the message from what she is doing to what he is sure of. It is middle-voice, जाने and not जानामि, the ātmanepada for what a speaker does for his own part. The stanza has three more finite predications — तर्कयामि, I infer; करोति, [conceit] makes; and the भविष्यति Mallinātha supplies at the close — and they are the four steps of the speaker's account of his own footing

मनः · कर्म — her mind; the object of जाने, with संभृतस्नेहम् beside it saying what he knows it to be

सख्याः · षष्ठी — of your friend; the wife, named by her relation to the cloud rather than to the speaker

तव · षष्ठी — your; the cloud's, hanging on सख्याः

संभृतस्नेहम् · agreeing with मनः — with love stored in it, सञ्चितानुरागम्; स्नेह is oil before it is affection, which is why it can be stored

मयि · — on me; the locative of what a feeling is directed at, where English says towards

तर्कयामि · क्रिया — I reason it out; the honest half of the stanza — जाने is knowledge, तर्कयामि is inference, and the speaker keeps them apart. It is the word Mallinātha reached for at 2.28 to gloss शङ्के

अस्मात् · हेतु — from this, स्नेहज्ञानकारणात्; the joint of the argument — because I know her mind, I can guess her state

अहम् · कर्ता — I; the pronoun the verb already contains, here for weight — I am the one guessing

ताम् · कर्म — her, त्वत्सखीम्; the last of the pronouns for her Mallinātha writes the noun in beside — from here the message turns to the cloud

इत्थंभूताम् · agreeing with ताम् — in such a state, पूर्वोक्तावस्थामापन्नाम्; what thus points at is eight stanzas of description

प्रथमविरहे · अधिकरण — in this first separation; प्रथमग्रहणं दुःखातिशयद्योतनार्थम्, first is said to bring out how far beyond the ordinary the grief goes

करोति · क्रिया — makes; the third clause, and a defence rather than a remark — it denies that self-conceit is what makes him talk

न · निषेध — not; a plain negative on the verb, denying a charge nobody has made

खलु · — surely; the particle that makes a statement an appeal, you know it is not — it answers an objection Mallinātha stages

सुभगंमन्यभावः · कर्ता — the state of thinking oneself irresistible, सुभगमानित्वम्; the subject is a disposition and not a man, which is how the line denies the charge without conceding there is one

माम् · कर्म — me; the object of करोति, with वाचालम् as its objective complement

वाचालम् · objective complement — a talker, बहुभाषिणम्; makes me a talker — the word he refuses is not neutral, बहुगर्ह्यवाक्, one whose much speech is to be blamed

भविष्यति · क्रिया — will be; the verb Mallinātha supplies for the last pāda, भविष्यतीति शेषः, since it has none — the one future in the stanza, and the close of the message's account of her

भ्रातः · सम्बोधन — brother; the last of the poem's names for the cloud and the only one that claims kin

तत् · उद्देश्य — that, all of it; the correlative Mallinātha supplies for the fourth pāda's यत्, मयोक्तं यत् … तन्निखिलम्

निखिलम् · agreeing with तत् — all of it, सर्वम्; what all covers he says too, मयोक्तं यत् “आधिक्षामाम्” इत्यादि, the whole passage gathered by its opening word

यत् · relative — which; the last word of the stanza, its correlative supplied, so what was said by me, all that, will be before your eyes

उक्तम् · the relative clause's verb — has been said; a passive past participle, with the speaker named beside it

मया · कर्तरि तृतीया — by me; the agent of the passive participle, the fourth first-person word in the stanza

प्रत्यक्षम् · विधेय — before your eyes, प्रति + अक्ष; the word the philosophers use for the first means of knowledge, what you see for yourself, set against तर्कयामि two pādas back

ते · षष्ठी — to you, तव; Mallinātha reads the short form as a genitive — your seeing, not given to you

अचिरात् · क्रियाविशेषण — soon, शीघ्रमेव; an ablative frozen into an adverb, from no long time

uncheckedMallinātha’s Sañjīvinī for the anvaya and the reading, who supplies तत् for यत् and भविष्यति for the verbless last pāda, writes ताम् त्वत्सखीम् and अस्मात् स्नेहज्ञानकारणात्, glosses जाने against तर्कयामि (the word he used for शङ्के at 2.28), builds सुभगंमन्य by खश् and मुम् and वाचाल by आलच् with Amara's बहुगर्ह्यवाक्, stages the objection the third pāda answers, reads इत्थंभूताम् as पूर्वोक्तावस्थाम् and closes the four-stanza unit by its opening pratīka आधिक्षामाम्; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam. The tree roots at जाने, the verb the stanza opens on and its argument turns on, with तर्कयामि, करोति and the supplied भविष्यति as the coordinate steps of the speaker's account.

I know your friend's mind has love stored up in it for me; and from that I reason out that this is how she must be, in a separation that is the first she has known. It is not, believe me, any notion that I am irresistible that is making me talk. Brother, all that I have said will be in front of your own eyes before long. **The stanza is the speaker turning round and looking at himself.** For eight verses he has described a woman he cannot see. Here he says on what footing: जाने, *I know*, of her mind, and तर्कयामि, *I infer*, of everything else. **He keeps the two apart.** The mind he knows because it was his to know; the eight stanzas of her suffering he has been working out, and तर्क् is the ordinary word for working a thing out from evidence. It is also, exactly, the word Mallinātha reached for six stanzas ago to gloss शङ्के at 2.28 — शङ्के तर्कयामि — so the commentary supplied the poem's own next word before the poem did. **And Mallinātha stages an objection against the speaker's character.** ननु सुभगमानिनामेष स्वभावो यदात्मनि स्त्रीणामनुरागप्रकटनम् — but is it not the way of men who fancy themselves, to advertise how women feel about them? To that, he says, the poet answers वाचालम्. So the third pāda is a defence, not a remark, and खलु is where the speaker looks his listener in the eye. **The word he refuses is not neutral**: he quotes Amara for it — जल्पाक, वाचाल, वाचाट all mean बहुगर्ह्यवाक्, one whose much talking is to be blamed — and names the affix, आलच्, by Pāṇini 5.2.125. **The word he refuses to be is built out of the word he used for the cloud.** सुभगंमन्य is *one who thinks himself a सुभग*, and सुभग is what he called the cloud at 1.29, where this same commentary explained it as he whom women desire. Mallinātha builds the compound out of two rules: the affix खश् by 3.2.83 आत्ममाने खश्च, for thinking a thing of *oneself*, and the म् in the middle as the augment मुम् by 6.3.67, put in before an affix marked with ख्. **The subject of the sentence is a disposition and not a man** — the state of thinking so, सुभगमानित्वम् — which is how the line denies the charge without conceding there is one. **One word does the work of eight stanzas.** इत्थंभूताम्, *become thus*, and what *thus* points at is everything from 2.26 on; Mallinātha glosses पूर्वोक्तावस्थामापन्नाम्, having come into the state described before. At the end of the verse he identifies the same stretch by its opening word — मयोक्तं यत् “आधिक्षामाम्” इत्यादि — which is 2.29, and which is exactly the pratīka he used at 2.28 to announce it. **The passage is opened and closed by the same three syllables**, and both ends check against `text.md`. **And the last word to the cloud is भ्रातः.** The poem has called it पयोद, जलद, घन, जलधर, सखे, सौम्य, सुभग and कामचारिन्; this is the first time it is called kin. It comes in a line that promises the cloud will *see* what the speaker could only infer — प्रत्यक्षम्, the philosophers' word for the first means of knowledge, set against तर्कयामि two pādas back. No figure is named.

uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: सञ्चितानुरागम् for संभृतस्नेहम्, अस्मात्स्नेहज्ञानकारणात्, प्रथमग्रहणं दुःखातिशयद्योतनार्थम्, पूर्वोक्तावस्थामापन्नाम् for इत्थंभूताम्, the staged objection ननु सुभगमानिनाम् …, the derivation of सुभगंमन्य with “आत्ममाने खश्च” and “अरुर्द्विषद्-”, सुभगमानित्वम् and सौन्दर्याभिमानितां न प्रकटयामीत्यर्थः, बहुभाषिणम् for वाचालम् with the Amara line and “आलजाटचौ बहुभाषिणि”, and मयोक्तं यत् “आधिक्षामाम्” इत्यादि with भविष्यतीति शेषः. That जाने and तर्कयामि are held apart as knowledge and inference, that तर्कयामि is the word he used at 2.28 to gloss शङ्के, that सुभग is the address to the cloud at 1.29, that प्रत्यक्षम् answers तर्कयामि, and that भ्रातः is the first kinship word among the poem's sixteen vocatives, are the reader's; the vocatives are taken from the analyses already written, आधिक्षामाम् as the opening of 2.29 is checked against `text.md`, and the ग्रहण remarks against `vendor/meghaduta-sanjivini.itx`“nanu subhagamāninām eṣa svabhāvo yad ātmani strīṇām anurāgaprakaṭanaṃ tatrāha — vācālam iti”

I know your friend's mind has love stored up in it for me; and from that I reason out that this is how she must be, in a separation that is the first she has known. It is not, believe me, any notion that I am irresistible that is making me talk. Brother, all that I have said will be in front of your own eyes before long. The stanza is the yakṣa stepping back from the portrait to vouch for it: he separates the one thing he knows from the many he has guessed, forestalls the charge that a fond husband boasts, and stakes the whole of it on the cloud's own coming sight — what he has had to infer, the messenger will see.

  • Mallinātha, Sañjīvinī — 2.34, whole-verse gloss

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