printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.39

संदेश · what to say first

भर्तुर्मित्रं प्रियमविधवे विद्धि मामम्बुवाहं

भ
र्तु
र्मि
त्रं
प्रि
य
म
वि
ध
वे
वि
द्धि
मा
म
म्बु
वा
हं

तत्संदेशैर्हृदयनिहितैरागतं त्वत्समीपम्

त
त्सं
दे
शै
र्हृ
द
य
नि
हि
तै
रा
ग
तं
त्व
त्स
मी
पम्

यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां

यो
वृ
न्दा
नि
त्व
र
य
ति
प
थि
श्रा
म्य
तां
प्रो
षि
ता
नां

मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

म
न्द्र
स्नि
ग्धै
र्ध्व
नि
भि
र
ब
ला
वे
णि
मो
क्षो
त्सु
का
नि

pāda a

  • भguruthe conjunct र्त that follows it
  • र्तुguruthe conjunct र्म that follows it
  • र्मिguruthe conjunct त्र that follows it
  • त्रंguruthe anusvāra it carries
  • प्रिlaghuits short vowel, with a single consonant after it
  • यlaghuits 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
  • धlaghuits short vowel, with a single consonant after it
  • वेguruits long vowel ए
  • विguruthe conjunct द्ध that follows it
  • द्धिlaghuits short vowel, with a single consonant after it
  • माguruits long vowel आ
  • मguruthe conjunct म्ब that follows it
  • म्बुlaghuits short vowel, with a single consonant after it
  • वाguruits long vowel आ
  • हंguruthe anusvāra it carries
  • yati after 4 — a word ends here — भर्तुर्मित्रं
  • yati after 10 — a word ends here — प्रियमविधवे

pāda b

  • तguruthe conjunct त्स that follows it
  • त्संguruthe anusvāra it carries
  • देguruits long vowel ए
  • शैguruits long vowel ऐ
  • र्हृlaghuits short vowel, with a single consonant after it
  • दlaghuits short vowel, with a single consonant after it
  • यlaghuits short vowel, with a single consonant after it
  • निlaghuits short vowel, with a single consonant after it
  • हिlaghuits short vowel, with a single consonant after it
  • तैguruits long vowel ऐ
  • राguruits long vowel आ
  • गlaghuits short vowel, with a single consonant after it
  • तंguruthe anusvāra it carries
  • त्वguruthe conjunct त्स that follows it
  • त्सlaghuits short vowel, with a single consonant after it
  • मीguruits long vowel ई
  • पम्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — it falls inside the compound तत्संदेशैः
  • yati after 10 — it falls inside the compound हृदयनिहितैः

pāda c

  • योguruits long vowel ओ
  • वृguruthe conjunct न्द that follows it
  • न्दाguruits long vowel आ
  • निguruthe conjunct त्व that follows it
  • त्वlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • यlaghuits short vowel, with a single consonant after it
  • तिlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • थिguruthe conjunct श्र that follows it
  • श्राguruits long vowel आ
  • म्यlaghuits short vowel, with a single consonant after it
  • तांguruthe anusvāra it carries
  • प्रोguruits long vowel ओ
  • षिlaghuits short vowel, with a single consonant after it
  • ताguruits long vowel आ
  • नांguruthe anusvāra it carries
  • yati after 4 — a word ends here — वृन्दानि
  • yati after 10 — a word ends here — पथि

pāda d

  • मguruthe conjunct न्द्र that follows it
  • न्द्रguruthe conjunct स्न that follows it
  • स्निguruthe conjunct ग्ध that follows it
  • ग्धैguruits long vowel ऐ
  • र्ध्वlaghuits short vowel, with a single consonant after it
  • निlaghuits short vowel, with a single consonant after it
  • भिlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • बlaghuits short vowel, with a single consonant after it
  • लाguruits long vowel आ
  • वेguruits long vowel ए
  • णिlaghuits short vowel, with a single consonant after it
  • मोguruits long vowel ओ
  • क्षोguruits long vowel ओ
  • त्सुlaghuits short vowel, with a single consonant after it
  • काguruits long vowel आ
  • निlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — it falls inside the compound मन्द्रस्निग्धैः
  • yati after 10 — a compound member ends here, inside अबलावेणिमोक्षोत्सुकानि

  • भर्तुः + मित्रम् → भर्तुर्मित्रं

    ः + म्

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

  • प्रियम् + अविधवे → प्रियमविधवे

    म् + अ

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

  • माम् + अम्बुवाहम् → मामम्बुवाहं

    म् + अ

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

  • तत्संदेशैः + हृदयनिहितैः → तत्संदेशैर्हृदयनिहितैरागतं

    ः + ह्

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

  • हृदयनिहितैः + आगतम् → तत्संदेशैर्हृदयनिहितैरागतं

    ः + आ

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

  • यः + वृन्दानि → यो

    ः + व्

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

  • श्राम्यताम् + प्रोषितानाम् → श्राम्यतां

    म् + प्

  • प्रोषितानाम् + मन्द्रस्निग्धैः → प्रोषितानां

    म् + म्

  • मन्द्रस्निग्धैः + ध्वनिभिः → मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

    ः + ध्

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

  • ध्वनिभिः + अबलावेणिमोक्षोत्सुकानि → मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

    ः + अ

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

  • तद् + संदेश → तत्संदेशैः

    द् + स्

  • हृदय + निहित → हृदयनिहितैः

    अ + न्

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

  • त्वद् + समीप → त्वत्समीपम्

    द् + स्

  • मन्द्र + स्निग्ध → मन्द्रस्निग्धैः

    अ + स्

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

  • अबला + वेणि → अबलावेणिमोक्षोत्सुकानि

    आ + व्

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

  • वेणि + मोक्ष → अबलावेणिमोक्षोत्सुकानि

    इ + म्

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

  • मोक्ष + उत्सुक → अबलावेणिमोक्षोत्सुकानि

    अ + उ → ओ · falls inside the syllable क्षो

The stanza runs on one join. A word-final स् becomes रु by Pāṇini 8.2.66 ससजुषो रुः and stands as र् before a voiced sound, five times — भर्तुर्मित्रं, तत्संदेशैर्हृदय, हृदयनिहितैरागतं, मन्द्रस्निग्धैर्ध्वनिभिः, ध्वनिभिरबला — so nearly every pāda-join is a visarga turned to र्. यः + वृन्दानि makes ओ before the voiced व् by 6.1.113 अतो रोरप्लुतादप्लुते — यो वृन्दानि — and inside मोक्ष + उत्सुक the अ and उ make ओ, गुण by 6.1.87 आद्गुणः. A word-final म् becomes anusvāra before a consonant by 8.3.23 मोऽनुस्वारः — मित्रं प्रियम्, आगतं त्वत्समीपम्, श्राम्यतां प्रोषितानां — and is kept before a vowel, प्रियमविधवे, मामम्बुवाहम्.

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

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

  • मित्रम् द्वितीया · accusative — कर्म, the object

  • प्रियम् द्वितीया · accusative — कर्म, the object

  • अविधवे सम्बोधन · vocative — a नञ्-compound, the word chosen to stop a fear

    अविधवे is the vocative of अविधवा, न विधवा — a नañ-tatpuruṣa, the negative न (as अ before a consonant) compounded with विधवा, a widow. Mallinātha gives the vigraha, विधवा गतभर्तृका न भवतीत्यविधवा सभर्तृका, 'she whose husband is gone is a widow; not so — one who has a husband', and then says what the word is for: अनेन भर्तृजीवनसूचनादनिष्टाशङ्कां वारयति — by this, since it makes known that her husband is alive, he wards off the fear of the worst. A stranger at a window at midnight with news of a man abroad brings one of two things, and the cloud says which before it says anything else. It is also the first vocative in the poem addressed to her: seventeen have gone to the cloud.

    • Mallinātha, Sañjīvinī — 2.39: vidhavā gatabhartṛkā na bhavatīty avidhavā sabhartṛkā | anena bhartṛjīvanasūcanād aniṣṭāśaṅkāṃ vārayati

  • माम् द्वितीया · accusative — कर्म, the object

  • अम्बुवाहम् द्वितीया · accusative — कर्म, the object

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

    with हृदयनिहितैः

  • आगतम् द्वितीया · accusative — कर्म, the object

  • त्वत्समीपम् द्वितीया · accusative — कर्म, the object

  • यः प्रथमा · nominative — कर्ता, the agent

  • वृन्दानि द्वितीया · accusative — कर्म, the object

    with अबलावेणिमोक्षोत्सुकानि

  • पथि सप्तमी · locative — the locative of the irregular stem पथिन्

    पथि, 'on the road', is the locative singular of पथिन्, one of the language's most irregular stems: it shows three shapes across its paradigm — पन्थाः in the nominative singular, पथा in the instrumental, पथि here — because पथिन् has a strong stem पन्थान् and a weak stem पथ्, and the ending decides which appears. The weak पथ् takes the plain locative इ, giving पथि. It is the one word in the stanza that puts the whole first canto behind it — the road the cloud has travelled and on which it finds the weary crowds it hurries.

    • Mallinātha, Sañjīvinī — 2.39: pathi śrāmyatāṃ śrāntim āpannānām

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

  • प्रोषितानाम् षष्ठी · genitive — √वस् + क्त by saṃprasāraṇa, the third part of one sūtra

    प्रोषितानाम्, 'of men away from home', is √वस् (to dwell) with प्र and क्त — Mallinātha glosses प्रवासिनाम् and then flat, पान्थानाम्, travellers. The root is unrecognisable in the word: वस् + त gives उषित by saṃprasāraṇa, the change of a semivowel into the vowel it belongs to, by Pāṇini 6.1.15 वचिस्वपियजादीनां किति — which names three things, वच्, स्वप्, and the यजादि group, of which वस् is one. सुप्ताम् at 2.32 came out of the second of the three (स्वप्), उक्तम् at 2.34 out of the first (वच्), and this out of the third — so all three parts of the one sūtra have produced a word in eight stanzas, and Mallinātha names the rule for none of them.

    • Aṣṭādhyāyī — 6.1.15 वचिस्वपियजादीनां किति
    • Mallinātha, Sañjīvinī — 2.39: proṣitānāṃ pravāsinām | pānthānām ityarthaḥ

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

    with मन्द्रस्निग्धैः

प्रकरण 1 · हलन्त्यम्

  • हलन्त्यम् 1.3.3← विद्धि; हृदयनिहितैः; श्राम्यताम्; प्रोषितानाम्
  • तस्य लोपः 1.3.9← विद्धि; तत्संदेशैः; हृदयनिहितैः; आगतम्; श्राम्यताम्; प्रोषितानाम्; मन्द्रस्निग्धैः; ध्वनिभिः
  • सुप्तिङन्तं पदम् 1.4.14← विद्धि; हृदयनिहितैः; आगतम्; श्राम्यताम्; प्रोषितानाम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

  • ससजुषो रुः 8.2.66← तत्संदेशैः; हृदयनिहितैः; यः; मन्द्रस्निग्धैः; ध्वनिभिः

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 13 · अदिप्रभृतिभ्यः शपः

प्रकरण 14 · जुहोत्यादिभ्यः श्लुः

प्रकरण 15 · दिवादिभ्यः श्यन्

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 48 · शेषे

not in the abridgement

तत्संदेशैः

तद् · संदेश

  1. तस्य संदेशाः, तैः

    तत्पुरुष (genitive) — his messages

तत्पुरुष. with messages from him — Mallinātha writes the referent in twice over, तत्सन्देशैस्तस्य भर्तुः सन्देशैः, *his, that is, your husband's*. **संदेश is the poem's own name for itself**, and this is the first time the word has stood inside the message rather than outside it: the cloud is here saying *I have come with the messages*, which is the sentence the whole poem has been getting to

uncheckedMallinātha, Sañjīvinī, who glosses तत्सन्देशैस्तस्य भर्तुः सन्देशैः and adds भर्तुः सन्देशकथनार्थमागतमित्यर्थः; DCS gives the members as तद् and संदेश“hṛdayanihitair manasi sthāpitais tatsandeśais tasya bhartuḥ sandeśais tvatsamīpam āgatam”

हृदयनिहितैः

हृदय · निहित

  1. हृदये निहिताः, तैः

    तत्पुरुष (locative) — laid up in the heart

तत्पुरुष — it agrees with तत्संदेशैः. kept in the heart — Mallinātha glosses मनसि स्थापितैः, set down in the mind, which is how a messenger carries a message that is not written. **The compound stands three times in this canto and this is the third**: at 2.20 the marks of the house were हृदयनिहितानि, kept in the heart, so that the cloud would know it; at 2.27 the beginning of union was हृदयनिहितारम्भम्, kept in the heart, so that she could taste it; here it is the words themselves. **Three different things carried inside**, and the poem is about nothing else

uncheckedMallinātha, Sañjīvinī, who glosses हृदयनिहितैर्मनसि स्थापितैः; DCS gives the members as हृदय and धा, marking the second a participle. That the compound stands at 2.20 and 2.27 as well is the reader's, checked against the corpus“hṛdayanihitair manasi sthāpitaiḥ”

त्वत्समीपम्

त्वद् · समीप

  1. तव समीपम्

    तत्पुरुष (genitive) — the neighbourhood of you

तत्पुरुष. to where you are — an accusative of the goal reached, and the end of a journey that has taken sixty-five stanzas of the first canto and thirty-eight of the second. **समीप is *near* and not *at***: the cloud has got as far as the window, and the word does not claim more

uncheckedMallinātha, Sañjīvinī, who carries त्वत्समीपमागतम् through unglossed; DCS gives the members as त्वद् and समीप. The vigraha and the reading of समीप are the reader's

मन्द्रस्निग्धैः

मन्द्र · स्निग्ध

  1. मन्द्राश्च ते स्निग्धाश्च, तैः

    कर्मधारय — deep and mellow at once

कर्मधारय — it agrees with ध्वनिभिः. deep and mellow — two adjectives compounded with each other and no noun between them, the shape Mallinātha licensed at 2.32 with Pāṇini 2.1.57 विशेषणं विशेष्येण बहुलम्. Here he does not name the rule and only reverses the pair: स्निग्धगम्भीरैः, *mellow and deep*. **मन्द्र is the low register of a voice** — the technical word for the chest voice against the head voice — and स्निग्ध is oily, hence smooth. Between them they describe thunder as a singer

uncheckedMallinātha, Sañjīvinī, who glosses मन्द्रस्निग्धैः स्निग्धगम्भीरैर्ध्वनिभिर्गर्जितैः; DCS gives the members as मन्द्र and स्निग्ध. The vigraha follows the one he gave for कठिनविषमाम् at 2.32 and is the reader's here“mandrasnigdhaiḥ snigdhagambhīrair dhvanibhir garjitaiḥ karaṇaiḥ”

अबलावेणिमोक्षोत्सुकानि

अबला · वेणि · मोक्ष · उत्सुक

  1. अबलानां वेणयः

    तत्पुरुष (genitive) — the braids of women

  2. अबलावेणीनां मोक्षः

    तत्पुरुष (genitive) — the loosing of those braids

  3. अबलावेणिमोक्षे उत्सुकानि

    तत्पुरुष (locative) — eager for that loosing

तत्पुरुष — it agrees with वृन्दानि. impatient to loose the braids of their women — Mallinātha unpacks it exactly: अबलानां स्त्रीणां वेणयस्तासां मोक्षे मोचन उत्सुकानि. **The braid is the एकवेणी of 2.32**, the single plait a woman keeps while her husband is away and does not undo until he is back; the yakṣa's own promise there was मयोद्वेष्टनीयाम्, *to be unwound by me*. So the cloud's credential is that it does for every traveller on every road what the speaker is waiting to do for one woman — **which is why Mallinātha calls it a घटक**, a match-maker, and not merely a messenger. `text.md` prints वेणि with a short i where 2.32 printed वेणीम् with a long one; both are current stems and DCS gives the long one here

uncheckedMallinātha, Sañjīvinī, who unpacks अबलानां स्त्रीणां वेणयस्तासां मोक्षे मोचन उत्सुकानि and introduces the clause with न केवलमहं वार्ताहरः किन्तु घटकोऽपीत्याशयेनाह; DCS gives the members as अबला, वेणी and मोक्ष with उत्सुक as the head, and its वेणी has the long ī where the page prints वेणि. The link to 2.32 is the reader's“na kevalam ahaṃ vārtāharaḥ kintu ghaṭako 'pīty āśayenāha … abalānāṃ strīṇāṃ veṇayas tāsāṃ mokṣe mocana utsukāni”

  • ṛ-stem masculine, षष्ठी एकवचन genitive singular

    भर्तुः

    printed भर्तुर्मित्रं

    भर्तृ, from √भृ with तृच्

    of your husband — the first word of the message, and Mallinātha writes in whose: भर्तुस्तव पत्युः. **It is the second appearance of this word and the gap it falls into has just been located.** At 2.25 it lost its table because skt-data declines भर्तृ on the पितृ pattern and an agent noun in तृच् lengthens in the strong cases — भर्तारम्, भर्तारौ, भर्तारः against the generator's भर्तरम्, भर्तरौ, भर्तरः. Five stanzas ago भ्रातः at 2.34 came out right, because a relationship noun really is of the पितृ type. **So the two ṛ-stems of this passage are the two halves of one finding**, and the genitive singular here is again a cell the two patterns share

  • a-stem neuter, द्वितीया एकवचन accusative singular

    मित्रम्

    printed भर्तुर्मित्रं

    मित्र

    friend — and the word is **neuter** when it means a friend, however male the friend is; the masculine मित्रः is the sun. The accusative singular is मित्रम् either way, so nothing on the page decides, and DCS tags it masculine while Mallinātha glosses it with the masculine प्रियसुहृदम्. **What the cloud calls itself first is not a messenger but a friend of the husband's**, which is the credential the next three pādas then argue for

  • a-stem masculine, द्वितीया एकवचन accusative singular

    प्रियम्

    printed प्रियमविधवे

    प्रिय

    dear — agreeing with मित्रम्, and Mallinātha folds the two into one word, प्रियसुहृदम्, a dear friend. **प्रिय is the word the poem has been using of the woman** — प्रिया at 2.25, मत्प्रिया in the comments throughout — and here it is used of the messenger, by the messenger, about himself

  • ā-stem feminine, सम्बोधन एकवचन vocative singular

    अविधवे

    printed प्रियमविधवे

    अविधवा

    you who are no widow — **and it is the fourth word of the message and the most carefully chosen in it.** Mallinātha gives the vigraha, विधवा गतभर्तृका न भवतीत्यविधवा सभर्तृका, *she whose husband is gone is a widow; not so — one who has a husband*; and then says what the word is for: अनेन भर्तृजीवनसूचनादनिष्टाशङ्कां वारयति — **by this, since it makes known that her husband is alive, he wards off the fear of the worst**. A stranger at a window at midnight with news of a man abroad is bringing one of two things, and the cloud says which before it says anything else. **It is also the first vocative in the poem addressed to her**: seventeen have gone to the cloud

    And the first thing said is chosen to stop a fear. अविधवे — you who are no widow. Mallinātha gives the vigraha and then the reason: अनेन भर्तृजीवनसूचनादनिष्टाशङ्कां वारयति, by this, since it makes known that her husband is alive, he wards off the fear of the worst. A stranger at a window at midnight with word of a man abroad brings one of two things, and the cloud says which before it says anything else. It is also the first vocative in the poem addressed to her: seventeen have gone to the cloud, and this one comes from it, in its very first word to her.

    • Mallinātha, Sañjīvinī — 2.39: he avidhave | anena bhartṛjīvanasūcanād aniṣṭāśaṅkāṃ vārayati

  • √विद्, class 2, लोट्, parasmaipada, second person singular

    विद्धि

    √विद् of the second class

    know — Mallinātha glosses जानीहि, the imperative of the other root for knowing. **It is the message's only verb and it is an imperative**, which is a thing to say to a stranger only if you are sure of your standing; and the three accusatives it governs — friend, cloud, come-here — are the whole of what the cloud claims to be

    This is the message. Everything before it was instruction. From 1.4 to 2.38 the yakṣa has been telling a cloud where to go, what to see and how to behave; here the cloud speaks, and the first person changes hands inside the word माम् — every earlier मया, अहम् and माम् in the canto was the man who wrote it, and this one is the messenger reciting it. The poem has taken a hundred and three stanzas to reach a sentence of four accusatives and one imperative: know me for a cloud, your husband's dear friend, come to you with his messages in my heart.

    • Mallinātha, Sañjīvinī — 2.39: ambuvāhaṃ meghaṃ viddhi jānīhi | māṃ bhartus tava patyuḥ mitram

  • pronoun, द्वितीया एकवचन accusative singular

    माम्

    printed मामम्बुवाहं

    अस्मद्

    me — **and the *me* is the cloud, not the yakṣa.** From here to the end of the message the first person belongs to the messenger reciting it, and every earlier मया, अहम् and माम् in the canto was the man who wrote it. That change of speaker happens inside one word and the poem marks it nowhere else

  • a-stem masculine, द्वितीया एकवचन accusative singular

    अम्बुवाहम्

    printed मामम्बुवाहं

    अम्बुवाह

    a water-carrier — Mallinātha glosses मेघम्, a cloud, which the word does not say: अम्बुवाह is *what carries water*, a description and not a name. **It is the ninth of the poem's words for the cloud** — after पयोद, जलद, घन, जलधर, मेघ, अम्बुद, धूमज्योतिःसलिलमरुताम्… and the like — and the cloud chooses for itself the flattest one there is, at the moment it is asking to be believed

  • a-stem masculine, तृतीया बहुवचन instrumental plural

    तत्संदेशैः

    printed तत्संदेशैर्हृदयनिहितैरागतं

    संदेश

    with messages — an instrumental of accompaniment, and the plural is worth noticing: not a message but messages, the whole of what the second canto is about to say. Mallinātha paraphrases the whole phrase as a purpose, भर्तुः सन्देशकथनार्थमागतम्, come in order to tell her husband's messages

  • √धा + क्त, तृतीया बहुवचन instrumental plural

    हृदयनिहितैः

    printed तत्संदेशैर्हृदयनिहितैरागतं

    निहित, from √धा with नि and क्त

    laid up — the past participle of √धा with नि, and the root is hidden in it: धा becomes हित before क्त, the same substitution that gave हित्वा its shape at 2.32. Mallinātha glosses मनसि स्थापितैः, put down in the mind. **The compound has stood twice before in this canto**, at 2.20 of the marks of the house and at 2.27 of the beginning of union, and it is the same instrumental plural at 2.20 as here

    One compound here has stood three times in this canto. हृदयनिहित — laid up in the heart: at 2.20 the marks by which the cloud would know the house, at 2.27 the beginning of a union she was tasting in her mind, and here the words themselves — three different things carried inside, in the same three syllables. And the last word of the stanza is the one the whole thing is for: उत्सुकानि, eager, of men who want a braid undone — अबलावेणिमोक्षे उत्सुकानि. The messenger's credential ends on the exact act the message's whole hope is, so that the cloud's work on every road and the yakṣa's wish for one wife are named by the same word. Its saṃprasāraṇa neighbour प्रोषितानाम्, from √वस्, completes the trio of that same sūtra after सुप्त and उक्त.

    • Mallinātha, Sañjīvinī — 2.39: hṛdayanihitair manasi sthāpitaiḥ | abalānāṃ strīṇāṃ veṇayas tāsāṃ mokṣe utsukāni

  • √गम् + क्त, द्वितीया एकवचन accusative singular

    आगतम्

    printed तत्संदेशैर्हृदयनिहितैरागतं

    आगत, from √गम् with आ and क्त

    come — agreeing with माम्, and the third of the accusatives विद्धि governs. **It is the poem's arrival.** The whole first canto is the road and the whole second is the city; this one participle, past and passive in form and perfectly ordinary, is where the journey is reported as done

  • a-stem neuter, द्वितीया एकवचन accusative singular

    त्वत्समीपम्

    समीप

    near you — an accusative of the place reached, which is the case a verb of going takes for its goal. The word is a noun and not a preposition: *the nearness of you*, and coming to it is coming as far as a person may

  • pronoun, प्रथमा एकवचन nominative singular

    यः

    printed यो

    यद्

    who — the relative, picking up अम्बुवाहम् two pādas back, and its clause fills the whole second half of the stanza. **Mallinātha says what the clause is for**: न केवलमहं वार्ताहरः किन्तु घटकोऽपीत्याशयेनाह — *not only am I a bearer of news but a bringer-together as well*, with that in mind he says this. So the relative clause is a credential and not a description. The printed यो is यः before a voiced sound, by Pāṇini 6.1.113 अतो रोरप्लुतादप्लुते

    Then a credential, and Mallinātha names what kind. न केवलमहं वार्ताहरः किन्तु घटकोऽपीत्याशयेनाह — not only am I a bearer of news but a bringer-together as well: with that in mind, he says, the poet writes the relative clause. What the clause claims is that this cloud hurries travellers home so that their wives' braids may be untied — and that braid is the एकवेणी of 2.32, the single plait a woman keeps while her husband is away, which the yakṣa promised there to unwind himself at the curse's end. So the messenger's qualification is that it does for all the roads of India exactly what the message is asking for one house; Mallinātha closes with the argument in a line — for one who helps wayfarers, what need be said of helping a friend?

    • Mallinātha, Sañjīvinī — 2.39: na kevalam ahaṃ vārtāharaḥ kintu ghaṭako 'pīty āśayenāha

  • a-stem neuter, द्वितीया बहुवचन accusative plural

    वृन्दानि

    वृन्द

    the crowds — Mallinātha glosses सङ्घान्, companies. **The word is a collective and it is plural**, so what the cloud hurries is not travellers but groups of them, road after road; the scale is the point, because the argument is *I do this for everybody, so of course I do it for a friend*

  • √त्वर् with णिच्, class 1, लट्, parasmaipada, third person singular

    त्वरयति

    √त्वर् with णिच्

    hurries them — a causative: √त्वर् is *to hasten*, and it is a middle root, so त्वरते is what a traveller does and त्वरयति is what is done to him. **The tense is a plain present of habit** — this is what the cloud does, always — which is what a credential needs and what the futures of 2.33, 2.35 and 2.36 could not give

  • in-stem masculine, सप्तमी एकवचन locative singular

    पथि

    पथिन्

    on the road — a locative of place, and the one word in the stanza that puts the whole first canto behind it. **The stem is one of the language's most irregular**: पन्थाः in the nominative, पथा in the instrumental, पथि here, with three different shapes in one paradigm. skt-data has no class that builds it. पथिन् is irregular: it shows पन्थाः in the strong cases and पथ् in the weak

  • √श्रम् + शतृ, षष्ठी बहुवचन genitive plural

    श्राम्यताम्

    printed श्राम्यतां

    श्राम्यत्, from √श्रम् of the fourth class with शतृ

    growing weary — a present active participle, so the weariness is going on and not finished. Mallinātha glosses श्रान्तिमापन्नानाम्, come into weariness. **DCS marks it a participle without saying which and the drafting script wrote क्त**, which would have made them *worn out* rather than *wearing*; the difference is whether the cloud finds them on the road or at the end of it. The root takes श्यन् in the fourth class, which is where the य comes from

  • √वस् + क्त, षष्ठी बहुवचन genitive plural

    प्रोषितानाम्

    printed प्रोषितानां

    प्रोषित, from √वस् with प्र and क्त

    of men who are away from home — Mallinātha glosses प्रवासिनाम् and then flatly, पान्थानामित्यर्थः, meaning *travellers*. **The root is unrecognisable in the word and the rule that hides it is one this canto has now used three times.** वस् + त gives उषित by saṃprasāraṇa, Pāṇini 6.1.15 वचिस्वपियजादीनां किति, which names three things: वच्, स्वप्, and the यजादि group, of which वस् is one. **सुप्ताम् at 2.32 came out of the second, उक्तम् at 2.34 out of the first, and this out of the third** — so all three of the sūtra's parts have produced a word in eight stanzas, and Mallinātha names the rule for none of them

  • a-stem masculine, तृतीया बहुवचन instrumental plural

    मन्द्रस्निग्धैः

    printed मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

    स्निग्ध

    mellow — literally *oily*, the past participle of √स्निह् used as an adjective, and the third sense of that root the canto has wanted: affection at 2.34, the shine of collyrium at 2.35, and here the smoothness of a sound. Mallinātha keeps it and reverses the pair, स्निग्धगम्भीरैः

  • i-stem masculine, तृतीया बहुवचन instrumental plural

    ध्वनिभिः

    printed मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

    ध्वनि

    with its sounds — Mallinātha glosses गर्जितैः, thunderings, and then names the case relation outright: करणैः, *as the instruments*. **ध्वनि is the ordinary word for a sound and it is also the technical one for what a poem conveys without saying** — the ध्वनिः he used at 2.8 of what a stanza suggests. The two senses do not meet here; the coincidence is worth recording because the poem's cloud speaks in ध्वनि either way

  • a-stem neuter, द्वितीया बहुवचन accusative plural

    अबलावेणिमोक्षोत्सुकानि

    printed मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि

    उत्सुक

    eager — agreeing with वृन्दानि, and so neuter and plural. उत्सुक is *up-and-away*, the word for a mind already gone ahead of the body. **What they are eager for is the undoing of a braid**, which is the एकवेणी of 2.32 and the thing the speaker promised to do himself at the curse's end. So the last word of the message's first stanza is the same act the message's whole hope is

अविधवे · माम् · भर्तुः · प्रियम् · मित्रम् · हृदयनिहितैः · तत्संदेशैः · त्वत्समीपम् · आगतम् · अम्बुवाहम् · विद्धि · यः · मन्द्रस्निग्धैः · ध्वनिभिः · अबलावेणिमोक्षोत्सुकानि · पथि · श्राम्यताम् · प्रोषितानाम् · वृन्दानि · त्वरयति

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. **Nothing has to be supplied, for the third stanza running.** He does write in हे before the vocative, तव पत्युः beside भर्तुः, and मेघः beside the relative, but all three are glosses. What he moves is the second pāda: हृदयनिहितैः he takes in front of तत्संदेशैः, so that the epithet stands before the noun it qualifies, where the verse prints the noun first for the metre. The fourth pāda he takes whole to the front of the third, so that the instruments come before the crowds they hurry — which is the order the relative clause makes sense in and the reverse of the order it is printed in“vidhavā gatabhartṛkā na bhavatīty avidhavā sabhartṛkā | he avidhave … māṃ bhartus tava patyuḥ mitraṃ priyasuhṛdam | tatrāpi hṛdayanihitair manasi sthāpitais tatsandeśais tasya bhartuḥ sandeśais tvatsamīpam āgatam … ambuvāhaṃ meghaṃ viddhi jānīhi || … yo 'mbuvāho megho mandrasnigdhaiḥ snigdhagambhīrair dhvanibhir garjitaiḥ karaṇaiḥ abalānāṃ strīṇāṃ veṇayas tāsāṃ mokṣe mocana utsukāni pathi śrāmyatāṃ śrāntim āpannānāṃ proṣitānāṃ pravāsinām … vṛndāni saṅghāṃs tvarayati”

the dependency structure

विद्धि · क्रिया — know, जानीहि; the message's only main verb, and an imperative — a thing to say to a stranger only if you are sure of your standing. It governs three accusatives — माम्, मित्रम्, अम्बुवाहम् — and the whole of what the cloud claims to be is in them. The relative clause hung on यः, ending त्वरयति, is the credential behind the claim

अविधवे · सम्बोधन — you who are no widow, सभर्तृका; the first vocative in the poem addressed to her, and chosen to ward off the worst fear before anything else is said

माम् · कर्म — me; and the me is the cloud, not the yakṣa — from here the first person belongs to the messenger reciting the message

आगतम् · agreeing with माम् — come; the poem's arrival, the journey of both cantos reported as done in one ordinary past participle

त्वत्समीपम् · कर्म — to where you are, तव समीपम्; the goal reached, the end of a journey of a hundred stanzas

तत्संदेशैः · करण — with his messages, तस्य भर्तुः संदेशैः; the plural, the whole of what the second canto is about to say

हृदयनिहितैः · agreeing with तत्संदेशैः — laid up in the heart, मनसि स्थापितैः; how a messenger carries a message he has not written down

मित्रम् · कर्म — a friend, प्रियसुहृदम्; the predicative accusative, what to know me for — and मित्र is neuter when it means a friend, however male

भर्तुः · षष्ठी — of your husband, तव पत्युः; what the cloud calls itself first is a friend of the husband's, the credential the rest argues for

प्रियम् · agreeing with मित्रम् — dear; प्रिय, the word the poem has used of the woman, used here by the messenger of himself

अम्बुवाहम् · कर्म — a water-carrier, मेघम्; a description and not a name — the cloud chooses for itself the flattest of its nine words at the moment it asks to be believed

त्वरयति · क्रिया — hurries them; a causative present of habit, this is what the cloud always does — the tense a credential needs, where the futures of 2.33 to 2.36 could not serve

यः · कर्ता — who; the relative picking up अम्बुवाहम्, its clause filling the whole second half — not a description but a credential, न केवलं वार्ताहरः किन्तु घटकोऽपि

ध्वनिभिः · करण — with its sounds, गर्जितैः; the instruments, करणैः

मन्द्रस्निग्धैः · agreeing with ध्वनिभिः — deep and mellow, स्निग्धगम्भीरैः; स्निग्ध is oily, then smooth — the third sense of that root the canto has wanted

वृन्दानि · कर्म — the crowds, सङ्घान्; a collective and plural, groups of travellers road after road — the scale is the argument

प्रोषितानाम् · षष्ठी — of men away from home, प्रवासिनाम्, पान्थानाम्; whose crowds these are

श्राम्यताम् · agreeing with प्रोषितानाम् — growing weary, श्रान्तिमापन्नानाम्; a present participle, so the weariness is going on — the cloud finds them on the road, not at the end of it

पथि · अधिकरण — on the road; the one word that puts the whole first canto behind it

अबलावेणिमोक्षोत्सुकानि · agreeing with वृन्दानि — eager for the loosing of their women's braids, अबलावेणिमोक्षे उत्सुकानि; what they hurry toward is the undoing of a braid — the एकवेणी of 2.32

uncheckedthe reader's reading, following Mallinātha’s Sañjīvinī for the anvaya and the reading, which needs nothing supplied; he glosses भर्तुः as तव पत्युः, मित्रम् as प्रियसुहृदम्, अम्बुवाहम् as मेघम्, गives the vigraha of अविधवा and its purpose (अनिष्टाशङ्कां वारयति), names the relative clause a credential (न केवलं वार्ताहरः किन्तु घटकः), and glosses प्रोषितानाम् as प्रवासिनाम् and हृदयनिहितैः as मनसि स्थापितैः; the Telugu drawn from Vedam Venkataraya Sastri’s Āndhra Meghasandeśam. The tree roots at विद्धि, the message's one imperative, with the relative clause on यः ending त्वरयति as the credential behind it. No figure is named.

You who are no widow: know me for a cloud, your husband's dear friend, come to where you are with his messages kept in my heart — the cloud that hurries home, with sounds deep and mellow, the crowds of men worn out on the road and away from their wives, eager to loose those women's braids. **This is the message. Everything before it was instruction.** From 1.4 to 2.38 the yakṣa has been telling a cloud where to go, what to see and how to behave; here the cloud speaks, and the first person changes hands inside the word माम्. The poem has taken a hundred and three stanzas to get to a sentence of four accusatives and one imperative. **And the first thing said is chosen to stop a fear.** अविधवे — *you who are no widow*. Mallinātha gives the vigraha and then the reason: अनेन भर्तृजीवनसूचनादनिष्टाशङ्कां वारयति, **by this, since it makes known that her husband is alive, he wards off the fear of the worst**. A stranger at a window at midnight with word of a man abroad brings one of two things, and the cloud says which before it says anything else. It is also the first vocative in the poem addressed to her: seventeen have gone to the cloud, and this one comes from it. **Then a credential, and Mallinātha names what kind.** न केवलमहं वार्ताहरः किन्तु घटकोऽपीत्याशयेनाह — *not only am I a bearer of news, but a bringer-together as well*: with that in mind, he says, the poet writes the relative clause. What the clause claims is that this cloud hurries travellers home so that their wives' braids may be untied — and **that braid is the एकवेणी of 2.32**, the single plait a woman keeps while her husband is away, which the yakṣa promised there to unwind himself at the curse's end. So the messenger's qualification is that it does for all the roads of India exactly what the message is asking for. Mallinātha closes with the argument in a line: for one who helps wayfarers, what need be said of helping a friend? **One compound in it has stood three times in this canto.** हृदयनिहित — *laid up in the heart*: at 2.20 the marks by which the cloud would know the house, at 2.27 the beginning of a union she was tasting in her mind, and here the words themselves. Three different things carried inside, in the same three syllables, and the poem is about nothing else. **And the last word is the one the whole thing is for.** उत्सुकानि, eager — of men who want a braid undone. No figure is named.

uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: the vigraha of अविधवा with अनेन भर्तृजीवनसूचनादनिष्टाशङ्कां वारयति, तव पत्युः for भर्तुः, प्रियसुहृदम् for प्रियं मित्रम्, मनसि स्थापितैः for हृदयनिहितैः with भर्तुः सन्देशकथनार्थमागतम्, मेघम् for अम्बुवाहम् and जानीहि for विद्धि, न केवलमहं वार्ताहरः किन्तु घटकोऽपि, स्निग्धगम्भीरैः and गर्जितैः करणैः, the vigraha of अबलावेणिमोक्षोत्सुकानि, श्रान्तिमापन्नानाम् and पान्थानाम्, सङ्घान् for वृन्दानि, and the closing a-fortiori. That the message begins here and the first person changes hands, that अविधवे is the first vocative addressed to her, that the braid is the एकवेणी of 2.32, and that हृदयनिहित stands at 2.20 and 2.27 as well, are the reader's, checked against the corpus and against the analyses already written“anena bhartṛjīvanasūcanād aniṣṭāśaṅkāṃ vārayati … na kevalam ahaṃ vārtāharaḥ kintu ghaṭako 'pīty āśayenāha”

You who are no widow: know me for a cloud, your husband's dear friend, come to where you are with his messages kept in my heart — the cloud that hurries home, with sounds deep and mellow, the crowds of men worn out on the road and away from their wives, eager to loose those women's braids. This is where the poem's whole errand becomes speech: the cloud introduces itself by the one fact that stops her dread, names itself the husband's friend, and proves the claim by what it does for every traveller on every road — bring them home to have a braid undone, which is the single thing the yakṣa is waiting for himself.

  • Mallinātha, Sañjīvinī — 2.39, whole-verse gloss

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