*Come now — I turn it all over and hold myself up by myself alone; so you too, good creature, must not go utterly to pieces. Whose happiness has ever come to stay, or whose sorrow come to be all there is? A man's condition goes down and up, the way a wheel's rim goes.*
**The stanza reverses the last six.** From 2.42 the message has been a man saying what he cannot do; here he says what he manages, and the whole of the argument is in one particle: त्वमपि, *you too*. Mallinātha marks the turn in his own words at the head of the comment — न च मदीयदुर्दशाश्रवणाद्भेतव्यमित्याह, *and one is not to be frightened by hearing of my bad state, so he says this*.
**And he keeps the boast small.** अवलम्बे is धारयामि, I hold up, and then **यथाकथञ्चिज्जीवामीत्यर्थः** — meaning, I stay alive by whatever means. The vocative he glosses सुभगे and turns into a reason: **त्वत्सौभाग्येनैव जीवामीति भावः**, it is by your good fortune alone that I live at all. So the man who has just claimed to need nobody says in the next breath that he lives on her luck.
**One noun stands twice in one pāda, in two cases, and the generator gets one of them wrong.** आत्मानम् and आत्मना: skt-data declines the first correctly and gives आत्म्ना for the second, which is the same absent rule — 6.4.137 न संयोगाद्वमन्तात् — that took आत्मनः at 2.41. And the case of the second Mallinātha licenses with the vārttika he cited two stanzas ago for दक्षिणेन: **“प्रकृत्यादिभ्य उपसङ्ख्यानम्” इति तृतीया**.
**Two affixes named, and one of them settles an old debt.** कल्याणि is ङीष् by “बड्वादिभ्यश्च”, 4.1.45, his second naming of a feminine affix after चण्डि at 2.44. And मा गमः is the augmentless aorist — “न माङ्योगे” इत्यडागमाभावः, 6.4.74. **That is the rule the analysis had to supply for itself at 2.37**, where मा भूत् stood in the same shape and he said nothing; DCS tags both `l=lun_unaug`, a value with no Sanskrit name behind it, and the drafting script wrote no lakāra either time.
**The last half is a proverb and is built like one.** One compound in four pādas, which is rare in this poem; the nouns are सुख and दुःख, the plainest in the language; and what carries the argument is two adverbs, अत्यन्तम् glossed नियतम् and एकान्ततः glossed नियमेन, both of them meaning *for good*. The image is exact rather than decorative: not that life is a wheel but that it goes **चक्रनेमिक्रमेण**, in the way a rim goes — which is a claim about order, and the reason the rim is named and not the wheel is that a wheel turns in place while a point on its rim is alternately under and over. No figure is named.
uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: आमन्त्रणे for ननु with the Amara line, एवमेवं करिष्यामीत्यावर्तयन् for बहु विगणयन्, स्वेनैव for आत्मनैव with “प्रकृत्यादिभ्य उपसङ्ख्यानम्” इति तृतीया, धारयामि and यथाकथञ्चिज्जीवामीत्यर्थः for अवलम्बे, तस्मात्कारणात् for तत्, सुभगे for कल्याणि with “बड्वादिभ्यश्च” इति ङीष् and त्वत्सौभाग्येनैव जीवामीति भावः, अत्यन्तम् for नितराम्, भीरुत्वम् for कातरत्वम्, मा गच्छ with “न माङ्योगे” इत्यडागमाभावः, जनस्य supplied for कस्य, नियतम् for अत्यन्तम्, प्राप्तम् for उपनतम्, नियमेन for एकान्ततः, अवस्था for दशा with the Amara line for नेमि and the Viśva line for क्रम, अधः for नीचैः and प्रवर्तते for गच्छति, and the closing एवं जन्तोः सुखदुःखे पर्यावर्तेते इत्यर्थः; the lead-in न च मदीयदुर्दशाश्रवणाद्भेतव्यमित्याह and the staged objection तादृक्सुखिनोरावयोरीदृशि दुःखे कथं न विभेमीत्याशङ्क्याह are his also. That the stanza has one compound in four pādas, that the rim is chosen for the argument's sake, and that the boast is undone by the next clause, are the reader's; Pāṇini 3.2.124, 4.1.45, 5.1.119, 6.4.74, 6.4.134 and 6.4.137 are by way of skt-data's sūtra corpus, 4.1.45 and 6.4.74 named by him. The vārttika he cites is not in that corpus under its own words. Neither Amara's nor Viśva's text is in this repository and none of the three quoted lines can be checked; his gloss on बहु विगणयन् is corrupt in the copy between its two ends“avalambe dhārayāmi | yathākathañcij jīvāmītyarthaḥ … kalyāṇi subhage, tvatsaubhāgyenaiva jīvāmīti bhāvaḥ”
Come now — I turn it all over and hold myself up by myself alone; so you too, good creature, must not go utterly to pieces. Whose happiness has ever come to stay, or whose sorrow come to be all there is? A man's condition goes down and up, the way a wheel's rim goes. The last half is a proverb and is built like one: one compound in four pādas, the plainest nouns in the language, सुख and दुःख, and the argument carried by two adverbs both meaning 'for good', अत्यन्तम् glossed नियतम् and एकान्ततः glossed नियमेन. The image is exact — not that life is a wheel but that it goes in the way a rim goes, which is why the rim is named and not the wheel: a wheel turns in place, but a point on its rim is alternately under and over.
- Mallinātha, Sañjīvinī — 2.49, whole-verse gloss; evaṃ jantoḥ sukhaduḥkhe paryāvartete ityarthaḥ