printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.48

संदेश · the night that will not shorten, the day that will not cool

संक्षिप्येत क्षण इव कथं दीर्घयामा त्रियामा

सं
क्षि
प्ये
त
क्ष
ण
इ
व
क
थं
दी
र्घ
या
मा
त्रि
या
मा

सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात्

स
र्वा
व
स्था
स्व
ह
र
पि
क
थं
म
न्द
म
न्दा
त
पं
स्यात्

इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे

इ
त्थं
चे
त
श्च
टु
ल
न
य
ने
दु
र्ल
भ
प्रा
र्थ
नं
मे

गाढोष्माभिः कृतमशरणं त्वद्वियोगव्यथाभिः

गा
ढो
ष्मा
भिः
कृ
त
म
श
र
णं
त्व
द्वि
यो
ग
व्य
था
भिः

pāda a

  • संguruthe anusvāra it carries
  • क्षिguruthe conjunct प्य that follows it
  • प्येguruits long vowel ए
  • तguruthe conjunct क्ष that follows it
  • क्षlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with no consonant after it
  • इlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • कlaghuits short vowel, with a single consonant after it
  • थंguruthe anusvāra it carries
  • दीguruits long vowel ई
  • र्घlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • माguruits long vowel आ
  • त्रिlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • माguruits long vowel आ
  • yati after 4 — a word ends here — संक्षिप्येत
  • yati after 10 — a word ends here — कथं

pāda b

  • सguruthe conjunct र्व that follows it
  • र्वाguruits long vowel आ
  • वguruthe conjunct स्थ that follows it
  • स्थाguruits long vowel आ
  • स्वlaghuits short vowel, with a single consonant after it
  • हlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • पिlaghuits short vowel, with a single consonant after it
  • कlaghuits short vowel, with a single consonant after it
  • थंguruthe anusvāra it carries
  • मguruthe conjunct न्द that follows it
  • न्दlaghuits short vowel, with a single consonant after it
  • मguruthe conjunct न्द that follows it
  • न्दाguruits long vowel आ
  • तlaghuits short vowel, with a single consonant after it
  • पंguruthe anusvāra it carries
  • स्यात्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — it falls inside the compound सर्वावस्थासु
  • yati after 10 — a word ends here — कथं

pāda c

  • इguruthe conjunct त्थ that follows it
  • त्थंguruthe anusvāra it carries
  • चेguruits long vowel ए
  • तguruthe conjunct श्च that follows it
  • श्चlaghuits short vowel, with a single consonant after it
  • टुlaghuits short vowel, with a single consonant after it
  • लlaghuits short vowel, with a single consonant after it
  • नlaghuits short vowel, with a single consonant after it
  • यlaghuits short vowel, with a single consonant after it
  • नेguruits long vowel ए
  • दुguruthe conjunct र्ल that follows it
  • र्लlaghuits short vowel, with a single consonant after it
  • भguruthe conjunct प्र that follows it
  • प्राguruits long vowel आ
  • र्थlaghuits short vowel, with a single consonant after it
  • नंguruthe anusvāra it carries
  • मेguruits long vowel ए
  • yati after 4 — it falls inside चेतः
  • yati after 10 — a word ends here — चेतश्चटुलनयने

pāda d

  • गाguruits long vowel आ
  • ढोguruits long vowel ओ
  • ष्माguruits long vowel आ
  • भिःguruthe visarga it carries
  • कृlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • शlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • णंguruthe anusvāra it carries
  • त्वguruthe conjunct द्व that follows it
  • द्विlaghuits short vowel, with a single consonant after it
  • योguruits long vowel ओ
  • गguruthe conjunct व्य that follows it
  • व्यlaghuits short vowel, with a single consonant after it
  • थाguruits long vowel आ
  • भिःguruthe visarga it carries
  • yati after 4 — a word ends here — गाढोष्माभिः
  • yati after 10 — a word ends here — कृतमशरणं

A word-final म् becomes anusvāra before a consonant by Pāṇini 8.3.23 मोऽनुस्वारः, five times over the stanza — कथं दीर्घयामा, कथं मन्दमन्दातपं, मन्दमन्दातपं स्यात्, इत्थं चेतः, दुर्लभप्रार्थनं मे — and is kept before a vowel, कृतमशरणम्. The visarga of चेतः becomes श् before the च् of चटुल- by 8.3.34 विसर्जनीयस्य सः and 8.4.40 स्तोः श्चुना श्चुः — चेतश्चटुलनयने. The final उ of सर्वावस्थासु turns to व् before the vowel of अहर् by 6.1.77 इको यणचि — सर्वावस्थास्वहर् — and क्षणः loses its visarga before the vowel of इव, leaving the hiatus क्षण इव. Inside the compounds, गुण joins गाढ + उष्मन् into गाढोष्म by 6.1.87 आद्गुणः, and दीर्घ lengthens सर्व + अवस्था and मन्द + आतप by 6.1.101 अकः सवर्णे दीर्घः.

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

  • क्षणः प्रथमा · nominative — कर्ता, the agent

  • त्रियामा प्रथमा · nominative — कर्ता, the agent

    with दीर्घयामा

  • सर्वावस्थासु सप्तमी · locative — अधिकरण, the location

  • अहः प्रथमा · nominative — कर्ता, the agent

    with मन्दमन्दातपम्

  • चेतः प्रथमा · nominative — कर्ता, the agent

    with दुर्लभप्रार्थनम्

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

  • कृतम् प्रथमा · nominative — a क्त participle standing as the whole predicate

    कृतम्, 'has been made', is the past participle (क्त) of √कृ, and it is the predicate of the stanza's third clause, which has no finite verb — मे चेतः अशरणं कृतम्, 'my mind has been made shelterless'. A Sanskrit sentence uses the participle where English wants a past tense, and it puts the agent in the instrumental, which is where the pangs are, त्वद्वियोगव्यथाभिः. What it is made into, अशरण, 'without shelter', Mallinātha glosses अनाथम्, 'without a protector' — the word for the state of a mind is the word for a man with nowhere to go, which is the yakṣa on his hill.

    • Mallinātha, Sañjīvinī — 2.48: gāḍhoṣmābhir atitīvrābhis tvadviyogavyathābhir aśaraṇam anāthaṃ kṛtam

  • अशरणम् प्रथमा · nominative — कर्ता, the agent

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

    with गाढोष्माभिः

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 13 · अदिप्रभृतिभ्यः शपः

प्रकरण 16 · स्वादिभ्यः श्नुः

प्रकरण 30 · भावकर्मणोः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 59 · इवे प्रतिकृतौ

not in the abridgement

दीर्घयामा

दीर्घ · याम

  1. दीर्घाः यामाः यस्यां सा

    बहुव्रीहि — the one whose watches are long

बहुव्रीहि — it refers to त्रियामा. whose watches are long — Mallinātha unpacks it word for word, दीर्घा यामाः प्रहरा यस्यां सा, glossing याम with प्रहर, the three-hour watch. **And then he takes the claim back**: विरहवेदनया तथा प्रतीयमानेत्यर्थः, *meaning, it seems so because of the pain of separation*. The night is not long; it is felt long, and the compound is a report of a feeling dressed as a fact

uncheckedMallinātha, Sañjīvinī, who unpacks दीर्घा यामाः प्रहरा यस्यां सा दीर्घयामा and adds विरहवेदनया तथा प्रतीयमानेत्यर्थः; DCS gives the members as दीर्घ and याम“dīrghā yāmāḥ praharā yasyāṃ sā dīrghayāmā | virahavedanayā tathā pratīyamānetyarthaḥ”

सर्वावस्थासु

सर्व · अवस्था

  1. सर्वाः अवस्थाः, तासु

    कर्मधारय — in all its conditions

कर्मधारय. in every state of it — अवस्था is a *condition, a stage a thing is in*, so the compound covers the day's whole progress from one end to the other. Mallinātha flattens it to time: **सर्वकालेष्वित्यर्थः**, meaning at all hours. The word he replaces it with, काल, is not in the verse, and what he takes out is that a day has stages at all

uncheckedMallinātha, Sañjīvinī, who glosses सर्वावस्थासु सर्वकालेष्वित्यर्थः; DCS gives the members as सर्व and अवस्था“ahar api sarvāvasthāsu | sarvakāleṣv ityarthaḥ”

मन्दमन्दातपम्

मन्द · मन्द · आतप

  1. मन्दः मन्दः, मन्दप्रकारः

    कर्मधारय — of the mild sort

  2. मन्दमन्दः आतपः यस्मिन् तत्

    बहुव्रीहि — in which the heat is mild

बहुव्रीहि — it refers to अहः. with its heat gone gentle — **and the doubled word costs Mallinātha two sūtras.** मन्दमन्दो मन्दप्रकारः: the repetition is not emphasis but *kind*, and he names the rule, “प्रकारे गुणवचनस्य” इति द्विरुक्तिः — Pāṇini 8.1.12, a quality-word repeated when the quality is of a sort. Then, for why the first मन्द has no ending of its own, “कर्मधारयवदुत्तरेषु” इति कर्मधारयवद्भावात्सुपो लुक् — 8.1.11 makes the pair behave like a karmadhāraya, and a karmadhāraya drops the first member's case affix. He glosses the whole अत्यल्पसन्तापम्, of very little burning

uncheckedMallinātha, Sañjīvinī, who glosses मन्दमन्दो मन्दप्रकारः and names “प्रकारे गुणवचनस्य” इति द्विरुक्तिः and “कर्मधारयवदुत्तरेषु” इति कर्मधारयवद्भावात्सुपो लुक्, then मन्दमन्दातपमत्यल्पसन्तापम्; Pāṇini 8.1.11, 8.1.12 and 2.4.71 by way of skt-data's sūtra corpus, the first two named by him; DCS gives मन्द twice and आतप as the members“mandamando mandaprakāraḥ || “prakāre guṇavacanasya” iti dviruktiḥ | “karmadhārayavaduttareṣu” iti karmadhārayavadbhāvāt supo luk”

चटुलनयने

चटुल · नयन

  1. चटुले नयने यस्याः सा, तस्याः सम्बुद्धौ

    बहुव्रीहि — she whose eyes will not keep still

बहुव्रीहि — it refers to त्वम्. you with the unquiet eyes — a bahuvrīhi in the vocative, so what it points at is the person addressed and no word of the verse. Mallinātha glosses it with a compound of the same shape, चञ्चलाक्षि, swapping both members. **चटुल is *moving, trembling, flickering***, and the epithet is a compliment made out of restlessness — the fourth name he has for her since 2.41, after अबले, चण्डि and गुणवति

uncheckedMallinātha, Sañjīvinī, who glosses हे चटुलनयने चञ्चलाक्षि; DCS gives the members as चटुल and नयन and cannot place the ending. The word it points at is not in the verse and is supplied here, as at 1.34 and 2.28; the count of names is the reader's“he caṭulanayane cañcalākṣi”

दुर्लभप्रार्थनम्

दुर्लभ · प्रार्थना

  1. दुर्लभा प्रार्थना यस्य तत्

    बहुव्रीहि — whose asking is for what cannot be had

बहुव्रीहि — it refers to चेतः. asking for what it cannot get — Mallinātha glosses अप्राप्यमनोरथम्, *whose wish is unobtainable*, changing प्रार्थना to मनोरथ, the word he used for सङ्कल्प at 2.42. **The last member loses its आ** because the bahuvrīhi is neuter, by Pāṇini 1.2.47 ह्रस्वो नपुंसके प्रातिपदिकस्य — the same rule that made उत्कण्ठम् out of उत्कण्ठा at 2.42, and the second time it recovers a table DCS's lemma had denied

uncheckedMallinātha, Sañjīvinī, who glosses दुर्लभप्रार्थनमप्राप्यमनोरथम्; Pāṇini 1.2.47 by way of skt-data's sūtra corpus, not named by him; DCS gives the members as दुर्लभ and प्रार्थना, keeping the ā-stem as the lemma and leaving the stem class unresolved“durlabhaprārthanam aprāpyamanoratham”

गाढोष्माभिः

गाढ · उष्मन्

  1. गाढः उष्मा यासां ताः, ताभिः

    बहुव्रीहि — which have a fierce heat in them

बहुव्रीहि — it refers to त्वद्वियोगव्यथाभिः. burning hot — Mallinātha glosses अतितीव्राभिः, *exceedingly sharp*, and तीव्र is the word Halāyudha's line put उष्ण among at 2.42. **गाढ is the same intensifier that stood in गाढतप्तेन at 2.42**, of his own limb; there it burned a body and here it burns the pangs themselves. The last member is उष्मन्, an अन्-stem masculine on its own, and the compound declines as an ā-stem feminine to agree with व्यथाभिः

uncheckedMallinātha, Sañjīvinī, who glosses गाढोष्माभिरतितीव्राभिः; DCS gives the members as गाढ and उष्म and tags the feminine. The link to 2.42 is the reader's“gāḍhoṣmābhir atitīvrābhis tvadviyogavyathābhiḥ”

त्वद्वियोगव्यथाभिः

त्वद् · वियोग · व्यथा

  1. त्वया वियोगः

    तत्पुरुष (instrumental) — separation from you

  2. त्वद्वियोगस्य व्यथाः, ताभिः

    तत्पुरुष (genitive) — the pangs of that separation

तत्पुरुष. by the pangs of being apart from you — the agents that did the leaving-without-refuge, and Mallinātha carries the compound through unglossed. **वियोग is the noun of the वियुक्तः of 2.41**, where the same separation was the reason he was still alive; here it is what has taken his mind's shelter away. The stanza's last word is the cause of everything in it

uncheckedMallinātha, Sañjīvinī, who writes गाढोष्माभिरतितीव्राभिस्त्वद्वियोगव्यथाभिरशरणमनाथं कृतम् and does not unpack the compound; DCS gives the members as त्वद्, वियोग and व्यथा. The link to 2.41 is the reader's“tvadviyogavyathābhir aśaraṇam anāthaṃ kṛtam”

  • √क्षिप्, class 6, विधिलिङ्, passive, third person singular

    संक्षिप्येत

    √क्षिप् of the sixth class with सम्, in the passive

    could be made short — a passive optative, and Mallinātha glosses it with another one of exactly the same shape, **लघुक्रियेत**, *be made light*. The optative here is neither an order nor a wish but the mood of a question with no answer: *by what means could it be*. **DCS reads the form three ways wrong at once** — present for optative, plural for singular, and active for passive — and the drafting script wrote संक्षिप्यन्ते, a word not in the verse

    The stanza is two questions and neither has an answer in it. संक्षिप्येत is a passive optative — 'could be made short' — and Mallinātha glosses it with another passive optative of exactly the same shape, लघुक्रियेत, 'be made light'. He turns कथम्, 'how', into केन प्रकारेण, 'by what means', so both questions ask about method rather than possibility; and he answers the second himself in the next pāda — कथं स्यात्, न स्यादेव, 'how could it be? — it simply would not be'. The optative is the mood of a thing that cannot be brought about, and the two questions are two complaints.

    • Mallinātha, Sañjīvinī — 2.48: kṣaṇa iva kathaṃ kena prakāreṇa saṅkṣipyeta laghukriyeta … kathaṃ syāt | na syād eva

  • a-stem masculine, प्रथमा एकवचन nominative singular

    क्षणः

    printed क्षण

    क्षण

    an instant — the standard of comparison, in the nominative because इव takes what it compares in the same case as the thing compared. **The visarga is gone before the vowel of इव**, so the printed run is क्षण इव and the word underneath it is क्षणः, which is the whole of what a sandhi exercise here would be

  • अव्यय

    इव

    इव

    as though — and it is worth noticing what it is *not* doing. At 1.48 Mallinātha refused to let इव prove a simile and made it the mark of a fancy; here it marks neither, because the sentence it stands in is a question. The night is not being likened to a moment; the speaker is asking how it could be made into one

  • अव्यय

    कथम्

    printed कथं

    कथम्

    how — and Mallinātha spells it out into two words, केन प्रकारेण, *by what means*. The first of two, one to a half-verse, and both are rhetorical: he answers the second himself with **न स्यादेव**, it simply would not be

  • ā-stem feminine, प्रथमा एकवचन nominative singular

    दीर्घयामा

    यामा, the feminine of याम as a compound-final

    with its watches long — याम is a watch of the night, three hours, and Mallinātha glosses it प्रहर, the same measure. **Then he says the length is not real**: विरहवेदनया तथा प्रतीयमाना, it is *perceived* so through the pain of separation. **DCS gives the stem as याम and cannot place the ending**; the compound's last member takes the feminine of the whole, and read as यामा it is an ordinary ā-stem which skt-data declines

    The first pāda names the night twice, and the two names contradict each other. दीर्घयामा says its watches are long — याम is a watch of the night, three hours, which Mallinātha glosses प्रहर — and त्रियामा calls the night 'the three-watch'. He quotes the lexicographer Kṣīrasvāmin for the arithmetic: आद्यन्तयोरर्धयामयोर्दिनव्यवहारात्, the half-watch at each end is counted as daylight, so a night of four watches is named as three. And on दीर्घयामा he takes the length back — विरहवेदनया तथा प्रतीयमाना, it only seems so through the pain of separation. The night is not long; it is felt long, and the compound is a report of a feeling dressed as a fact.

    • Mallinātha, Sañjīvinī — 2.48: dīrghā yāmāḥ praharā yasyāṃ sā dīrghayāmā | virahavedanayā tathā pratīyamānetyarthaḥ … triyāmā rātriḥ

  • ā-stem feminine, प्रथमा एकवचन nominative singular

    त्रियामा

    त्रियामा

    the night — literally *the three-watch*, and **Mallinātha quotes a lexicographer to explain the arithmetic**: आद्यन्तयोरर्धयामयोर्दिनव्यवहारात्, because the half-watch at each end is counted as day. A night is four watches long and gets called three because an hour and a half at either end belongs to the daylight. **The two words for the night in one pāda contradict each other**: one says its watches are long, the other counts them short

  • ā-stem feminine, सप्तमी बहुवचन locative plural

    सर्वावस्थासु

    printed सर्वावस्थास्वहरपि

    अवस्था

    through all its stages — a locative of time. Mallinātha reads it सर्वकालेषु, at every hour, which is the same extent said with a different noun; what the verse's word adds is that a day *has* conditions, morning and noon and afternoon, and that none of them is bearable

  • an-stem neuter, प्रथमा एकवचन nominative singular

    अहः

    printed सर्वावस्थास्वहरपि

    अहन्

    the day too — the subject of the second question, matched against the night of the first. **The generator gets the cell wrong.** skt-data's `an-neut` gives अह for the nominative singular of अहन्, where the form is अहः; DCS lemmatises the alternative stem अहर्, for which it offers no table at all. The word is written अहर् in the verse's sandhi, before the vowel of अपि

  • अव्यय

    अपि

    printed सर्वावस्थास्वहरपि

    अपि

    too — joining the day's complaint to the night's. **It is the fourth stanza running to turn on this particle**: 2.43's concessive, 2.44's *not even anywhere*, 2.45's argument from the smaller case, 2.46's *somehow at all*, and now the plainest use of all, *the day as well*

  • अव्यय

    कथम्

    printed कथं

    कथम्

    how — the second, and this is the one Mallinātha answers: कथं स्यात् । **न स्यादेव**, how could it be — it could not be at all. The commentary supplies the negative the verse leaves as a question, and in doing so turns two questions into two complaints

  • a-stem neuter, प्रथमा एकवचन nominative singular

    मन्दमन्दातपम्

    printed मन्दमन्दातपं

    आतप

    with its heat gone mild — आतप is the sun's heat on the ground, the glare, not warmth in general. **The doubled adjective in front is where Mallinātha names two rules**: 8.1.12 for the repetition, which means *of the mild kind* and not *very mild*, and 8.1.11 for treating the pair as a karmadhāraya, which is why the first मन्द carries no ending. His own gloss then does read it as intensity — अत्यल्पसन्तापम्, of very little burning — which is what the rule he cited says it is not

    One doubled word costs Mallinātha two rules. मन्दमन्द is not 'very mild' but 'of the mild sort' — मन्दमन्दो मन्दप्रकारः — and he names Pāṇini 8.1.12 “प्रकारे गुणवचनस्य” for the doubling (a quality-word repeated when the quality is of a kind), and 8.1.11 कर्मधारयवदुत्तरेषु for treating the pair as a karmadhāraya, which is why the first मन्द carries no case-ending. Then his own gloss reads it as intensity anyway, अत्यल्पसन्तापम्, 'of very little burning' — the very reading the rule he cited was against.

    • Mallinātha, Sañjīvinī — 2.48: mandamando mandaprakāraḥ || “prakāre guṇavacanasya” iti dviruktiḥ … mandamandātapam atyalpasantāpam

  • √अस्, class 2, विधिलिङ्, parasmaipada, third person singular

    स्यात्

    √अस् of the second class

    could be — the optative, matching the संक्षिप्येत of the first pāda, so the two questions have the same mood as well as the same कथम्. **The same root stood at 2.44 as अस्ति**, in the flat present of *there is no likeness of you*; here it is the mood of what is not the case and cannot be brought about

  • अव्यय

    इत्थम्

    printed इत्थं

    इत्थम्

    in this way — pointing back at the two questions, and Mallinātha glosses it अनेन प्रकारेण, *by this means*, which uses the same noun प्रकार he used for कथम् and for the doubled मन्द. **The word turns the first half of the stanza into the evidence for the second**: this is how his mind has been left without shelter — by asking those two questions and getting no answer

  • as-stem neuter, प्रथमा एकवचन nominative singular

    चेतः

    printed चेतश्चटुलनयने

    चेतस्

    my mind — the subject, and the thing that has been made shelterless. Mallinātha carries it through unglossed. **The stanza is about a mind and not a body**, which is what separates it from 2.42, where the whole complaint was limbs; four stanzas of consolation have been tried in between and none of them worked

  • ā-stem feminine, सम्बोधन एकवचन vocative singular

    चटुलनयने

    printed चेतश्चटुलनयने

    नयना, the feminine of नयन as a compound-final

    you whose eyes will not be still — the vocative, and Mallinātha answers it with a compound of the same shape and different members, चञ्चलाक्षि. **DCS gives the stem as नयन and cannot place the ending**; the bahuvrīhi takes the feminine, and read as नयना it is an ordinary ā-stem whose vocative singular skt-data gives. It is the third vocative for her that the corpus has had to recover from a stem DCS could not resolve, after चण्डि at 2.44 and गुणवति at 2.47

  • a-stem neuter, प्रथमा एकवचन nominative singular

    दुर्लभप्रार्थनम्

    printed दुर्लभप्रार्थनं

    प्रार्थन, the compound-final of प्रार्थना shortened in the neuter

    whose asking is for the unobtainable — describing चेतः. Mallinātha glosses अप्राप्यमनोरथम्, *whose wish cannot be reached*. **दुर्लभ is the exact opposite of the सुलभ at 2.41**, where what came easily was misfortune; put together, the two stanzas say that the only things easy to come by are the ones nobody asks for

  • pronoun, षष्ठी एकवचन genitive singular

    मे

    अस्मद्

    my — the enclitic genitive again, as at 2.45, and Mallinātha replaces it with the full form: मे मम. The word is the last of the pāda and the noun it belongs to is the first, so the possessive reaches across the vocative that separates them

  • ā-stem feminine, तृतीया बहुवचन instrumental plural

    गाढोष्माभिः

    उष्मा, the compound-final of उष्मन् as a feminine

    burning fiercely — Mallinātha glosses अतितीव्राभिः, exceedingly sharp. **उष्मन् on its own is a masculine अन्-stem**; inside a bahuvrīhi agreeing with व्यथाभिः it takes the feminine, and the ending the verse writes is the ā-stem's, not the अन्-stem's. DCS gives the stem as उष्म and tags the feminine, which comes to the same thing without saying why

  • √कृ + क्त, प्रथमा एकवचन nominative singular

    कृतम्

    printed कृतमशरणं

    कृत, from √कृ with क्त

    has been made — the participle standing as the whole predicate, with no finite verb: *my mind has been made shelterless*. It is what a Sanskrit sentence uses instead of a past tense, and it puts the agent in the instrumental, which is where the pangs are. Mallinātha keeps it last, अशरणमनाथं कृतम्

  • a-stem neuter, प्रथमा एकवचन nominative singular

    अशरणम्

    printed कृतमशरणं

    अशरण, from शरण with the negative अ

    without shelter — शरण is a refuge, a house, a thing to get under, and Mallinātha glosses the negative अनाथम्, *without a protector*, which turns a place into a person. **The word for the state of a mind is the word for a man with nowhere to go**, and the yakṣa on his hill is exactly that; the stanza does not make the point and the noun carries it

  • ā-stem feminine, तृतीया बहुवचन instrumental plural

    त्वद्वियोगव्यथाभिः

    व्यथा

    by the pangs of losing you — the agents of the participle, and the last word of the stanza. **The plural is the point**, as it was in स्वप्नसंदर्शनेषु at 2.46: not one pain but a succession of them, which is what a night with long watches is made of. Mallinātha carries the compound through unglossed and lets the four members say it

दीर्घयामा · त्रियामा · क्षणः · इव · कथम् · संक्षिप्येत · अहः · अपि · सर्वावस्थासु · कथम् · मन्दमन्दातपम् · स्यात् · चटुलनयने · इत्थम् · दुर्लभप्रार्थनम् · मे · चेतः · गाढोष्माभिः · त्वद्वियोगव्यथाभिः · अशरणम् · कृतम्

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. **Nothing is supplied, for the third stanza running.** He barely moves the first half at all — the two questions are already in prose order — and in the second he takes the vocative to the front of its clause and puts the adjective of चेतः before the noun, so that दुर्लभप्रार्थनं मे चेतः stands together where the verse has the vocative between them. The verse's own order writes चेतः first and its epithet a word and a half later“dīrghā yāmāḥ praharā yasyāṃ sā dīrghayāmā … triyāmā rātriḥ … kṣaṇa iva kathaṃ kena prakāreṇa saṅkṣipyeta laghukriyeta | ahar api sarvāvasthāsu … mandamandātapam atyalpasantāpaṃ kathaṃ syāt | na syād eva | he caṭulanayane cañcalākṣi, itthamanena prakāreṇa durlabhaprārthanam aprāpyamanorathaṃ me mama ceto gāḍhoṣmābhir atitīvrābhis tvadviyogavyathābhir aśaraṇam anāthaṃ kṛtam”

the dependency structure

संक्षिप्येत · क्रिया — could be made short, लघुक्रियेत; a passive optative, and the first of the stanza's two parallel questions — by what means could the long night be compressed into a moment. The mood is neither an order nor a wish but the mood of a thing that cannot be brought about; स्यात् in the next pāda is its twin, the same optative and the same कथम्, and the whole of the third clause, the mind left without shelter (कृतम्), hangs from the two questions

त्रियामा · उद्देश्य — the night, रात्रिः; the subject of the passive, what could be shortened — literally 'the three-watch', a night counted as three watches because the half-watch at each end is reckoned as daylight

दीर्घयामा · agreeing with त्रियामा — whose watches are long, दीर्घा यामाः प्रहराः यस्याम्; and Mallinātha takes the length back at once — विरहवेदनया तथा प्रतीयमाना, it only seems so through the pain of separation

क्षणः · उपमान — a moment; nominative because इव compares in the same case as the thing compared, and what the night would be shortened into

इव · — as though; not likening the night to a moment but standing inside the question of how it could be made into one

कथम् · — how, केन प्रकारेण; the first of two, one to a half-verse

स्यात् · क्रिया — could be, स्यात्; the second parallel question, the same optative matching संक्षिप्येत, and the one Mallinātha answers himself — न स्यादेव, it simply would not be

अहः · उद्देश्य — the day too, अहः; the subject of the second question, matched against the night of the first

अपि · — too; joining the day's complaint to the night's

सर्वावस्थासु · अधिकरण — in all its states, सर्वकालेषु; a locative of time, the day through every stage of it, morning and noon and evening, and none of them bearable

मन्दमन्दातपम् · विधेय — with its heat gone gentle, अत्यल्पसन्तापम्; the predicate of the day — आतप is the sun's glare on the ground, and the doubled adjective means, by the rule Mallinātha cites, 'of the mild sort'

कथम् · — how; the second question's own कथम्, the one the commentary answers with न स्यादेव

कृतम् · क्रिया — has been made, कृतम्; a past participle standing as the whole predicate of the third clause, with no finite verb of its own — in this way, by the asking of two unanswerable questions, his mind has been left shelterless

इत्थम् · — in this way, अनेन प्रकारेण; pointing back at the two questions and turning them into the cause of what follows

चेतः · कर्म — my mind, चेतः; the thing that has been made shelterless — the stanza is about a mind and not a body, which is what parts it from 2.42

मे · षष्ठी — my, मम; the enclitic genitive reaching across the vocative to the noun at the head of the pāda

दुर्लभप्रार्थनम् · agreeing with चेतः — asking for the unobtainable, अप्राप्यमनोरथम्; the mind whose wish cannot be had

अशरणम् · विधेय — shelterless, अनाथम्; the predicate complement, the word for the state of a mind that is also the word for a man with nowhere to go

त्वद्वियोगव्यथाभिः · करण — by the pangs of being apart from you; the agents that did the making-shelterless, in the instrumental the participle wants, and the last word of the stanza is its cause

गाढोष्माभिः · agreeing with त्वद्वियोगव्यथाभिः — burning fiercely, अतितीव्राभिः; the pangs that carry a fierce heat in them

चटुलनयने · सम्बोधन — you with the unquiet eyes, चञ्चलाक्षि; a bahuvrīhi vocative, a compliment made out of restlessness

uncheckedthe reader's reading, following Mallinātha's Sañjīvinī for the anvaya and the reading, which needs nothing supplied; he glosses संक्षिप्येत as लघुक्रियेत and answers the twin question न स्यादेव, unpacks कथम् into केन प्रकारेण, gives दीर्घा यामाः प्रहराः यस्याम् with विरहवेदनया तथा प्रतीयमाना and quotes Kṣīrasvāmin for त्रियामा, names “प्रकारे गुणवचनस्य” and “कर्मधारयवदुत्तरेषु” for मन्दमन्द and glosses अत्यल्पसन्तापम्, and reads अशरणम् as अनाथम् with कृतम् for the predicate; the Telugu drawn from Vedam Venkataraya Sastri's Āndhra Meghasandeśam. The tree roots at संक्षिप्येत, the first of two parallel optative questions, with स्यात् its twin and the participle कृतम् the predicate of the third clause hung from them. No figure is named.

*How could the night, whose watches are so long, be shortened into a moment? How could the day, at every hour of it, have its heat go gentle? — So, you with the unquiet eyes, my mind, that asks for what it cannot have, has been left without shelter by the burning pangs of being apart from you.* **Two questions with no answers, and the commentary answers the second.** कथं स्यात्, says the verse; **न स्यादेव**, says Mallinātha — it simply would not be. And he unpacks कथम् into केन प्रकारेण, *by what means*, so both questions are about method rather than possibility: not *could it happen* but *how would one do it*. **The first pāda contradicts itself and the commentary explains both halves.** दीर्घयामा says the night's watches are long; त्रियामा calls the night *the three-watch* — and he quotes Kṣīrasvāmin for the arithmetic: आद्यन्तयोरर्धयामयोर्दिनव्यवहारात्, the half-watch at each end is counted as daylight, so four watches are named as three. It is his first appearance in the second canto. And on दीर्घयामा he takes the length back: **विरहवेदनया तथा प्रतीयमानेत्यर्थः**, it only seems so, from the pain of separation. **One doubled word costs him two sūtras.** मन्दमन्द is not *very mild* but *of the mild sort* — “प्रकारे गुणवचनस्य” इति द्विरुक्तिः, Pāṇini 8.1.12 — and the first मन्द has no ending of its own because 8.1.11 कर्मधारयवदुत्तरेषु makes the pair behave like a karmadhāraya, whose first member drops its case affix. Then his own gloss reads it as intensity anyway, अत्यल्पसन्तापम्, *of very little burning*, which is the reading his rule was cited against. **DCS gets the stanza's first word wrong three ways at once.** संक्षिप्येत is a passive optative in the singular; it is tagged a present active plural, and the drafting script wrote संक्षिप्यन्ते, a form not in the verse. Mallinātha's gloss is a passive optative for a passive optative — **लघुक्रियेत**. **And three of the stanza's nouns are stems DCS could not place.** दीर्घयामा, चटुलनयने and दुर्लभप्रार्थनम् are all compound-finals that change shape for the gender of the whole — यामा and नयना into the feminine, प्रार्थना shortened to प्रार्थन in the neuter by 1.2.47 — and read that way each is an ordinary stem the generator declines. What it cannot decline is अहः: skt-data's `an-neut` gives अह for the nominative singular of अहन्, and the form the verse uses is not in the table. **This is where the four consolations end.** 2.44 to 2.47 tried the likeness, the picture, the dream and the wind; this stanza asks two questions about ordinary time and answers neither, and its last word is the reason for all of it. No figure is named.

uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: दीर्घा यामाः प्रहरा यस्यां सा with विरहवेदनया तथा प्रतीयमानेत्यर्थः, रात्रिः for त्रियामा with the Kṣīrasvāmin line, केन प्रकारेण for कथम् and लघुक्रियेत for संक्षिप्येत, सर्वकालेष्वित्यर्थः for सर्वावस्थासु, मन्दमन्दो मन्दप्रकारः with “प्रकारे गुणवचनस्य” and “कर्मधारयवदुत्तरेषु” and अत्यल्पसन्तापम्, न स्यादेव, चञ्चलाक्षि for चटुलनयने, अनेन प्रकारेण for इत्थम्, अप्राप्यमनोरथम् for दुर्लभप्रार्थनम्, मम for मे, अतितीव्राभिः for गाढोष्माभिः, and अनाथम् for अशरणम्. That the two names for the night contradict each other, that his gloss on मन्दमन्द pulls against the rule he cites for it, and that the stanza closes the four consolations, are the reader's; Pāṇini 1.2.47, 2.4.71, 8.1.11 and 8.1.12 are by way of skt-data's sūtra corpus, the last two named by him. Kṣīrasvāmin's work is not in this repository and the line cannot be checked“mandamando mandaprakāraḥ || “prakāre guṇavacanasya” iti dviruktiḥ | “karmadhārayavaduttareṣu” iti karmadhārayavadbhāvāt supo luk”

How could the night, whose watches are so long, be shortened into a moment? How could the day, at every hour of it, have its heat go gentle? — So, you with the unquiet eyes, my mind, which asks for what it cannot have, has been left without shelter by the burning pangs of being apart from you. This is where the four consolations end: 2.44 to 2.47 tried the likeness, the picture, the dream and the wind; this stanza asks two questions about ordinary time, answers neither, and its last word — त्वद्वियोगव्यथाभिः, the pangs of separation — is the cause of everything in it.

  • Mallinātha, Sañjīvinī — 2.48, whole-verse gloss

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