*When the bow-holder rises from his serpent bed my curse will be over. Shut your eyes and get the four remaining months past. After that, on nights whose autumn moonlight has come to the full, we two shall have the good of every one of the desires that being apart has multiplied.*
**The stanza is the first thing in the message with a date on it**, and Mallinātha gives it in seven words: मेघदर्शनप्रभृति हरिबोधनदिनान्तम्, from the sighting of the cloud to the day Hari wakes. Then he closes the arithmetic before anyone opens it — **दशदिवसाधिक्यं त्वत्र न विवक्षितम्**, the odd ten days are not meant. The poem began on the first day of Āṣāḍha and Viṣṇu wakes on the eleventh of Kārttika, which is four months and ten days; the verse says four months.
**One word gets two rules and another gets two more.** शार्ङ्गपाणौ is a bahuvrīhi by 2.2.35, which would put the locative member first — and since the verse puts it second, he licenses the inversion with a वक्तव्य about words for weapons. And आवाम् he derives outright: **त्वं चाहं चावाम्**, *you and I* left as one word by 1.2.72 त्यदादीनि सर्वैर्नित्यम्, with a second line to decide which of the two survives — यत्परं तच्छिष्यते, **इत्यस्मदः शेषः**. The word for the two of them together is what is left of the first person after the second is absorbed into it.
**And the doubled तं तम् gets the other reason for a doubling.** वीप्सायां द्विरुक्तिः, repetition for distribution: *each and every* desire. At 2.48 he named प्रकारे for मन्दमन्द, repetition for a kind. Three stanzas apart, the two standard grounds.
**The message's one imperative is here**, गमय, and it is causative — not *go* but *make the months go* — and he says with what: **धैर्येणातिवाहय**, pass them with fortitude. In five stanzas of the message this is the only thing he asks her to do.
**The last verb closes a circle.** निर्वेक्ष्यावः is the future of √विश्, which he names — विशतेर्लृट् — and glosses भोक्ष्यावहे with Amara for निर्वेश among wages and enjoyment. The same root stood at 2.42 as विशति, where he entered her body by imagining it. The message opened on that verb in the singular and present, and closes on it in the dual and the future.
**Then the comment turns into an argument about the calendar, and Mallinātha loses patience twice.** Some, he says, objected that only Nabhas and Bhādrapada are rainy months, so the four from Āṣāḍha cannot be called the rains, and answered themselves by taking the three-season reckoning: **तत्सर्वमसङ्गतम्**, all of that is beside the point — the poet said *four months remaining*, not *four rainy months*, so it is **अनुक्तोपालम्भ**, a rebuke for something never said. And to Nātha, who asked how autumn can follow four months beginning in Āṣāḍha, the answer is in one word of the verse: the moonlight is परिणत, matured, and autumn runs to the end of Kārttika — the verse does not say autumn *starts* then. It is the third time he answers Nātha, after 1.46 and 2.2, and the second commentator he takes on in four stanzas. No figure is named.
uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: पाणौ शार्ङ्गं यस्य सः with विष्णौ supplied and both rules named, भुजगः शेष एव शयनम्, शापावसानम् with भविष्यतीति शेषः, अवशिष्टान् for शेषान् with मेघदर्शनप्रभृति हरिबोधनदिनान्तम् and दशदिवसाधिक्यं त्वत्र न विवक्षितम्, निमील्य for मीलयित्वा and धैर्येणातिवाहय for गमय, अनन्तरम् for पश्चात्, त्वं चाहं चावाम् with the ekaśeṣa rules, एवमेवं करिष्याव इति मनस्यावर्तितम् for विरहगुणितम्, वीप्सायां द्विरुक्तिः for तं तम्, आत्मनोरावयोः … मनोरथम्, परिणताः शरच्चन्द्रिका यासां तासु, रात्रिषु for क्षपासु, भोक्ष्यावहे with विशतेर्लृट् and the Amara line, and the two closing arguments. That शेष is the snake's name and the months' adjective in one stanza, that the compound cannot show the dual of आत्मन्, and that the message opens and closes on √विश्, are the reader's; Pāṇini 1.2.72 and 2.2.35 are by way of skt-data's sūtra corpus, both named by him. The two lines he cites beside them — “प्रहरणार्थेभ्यः परे निष्ठासप्तम्यौ भवतः”, which he himself calls a वक्तव्य, and “त्यदादीनां मिथो द्वन्द्वे यत्परं तच्छिष्यते” — are not in that corpus under their own words. Amara's text is not in this repository and the line cannot be checked; nor is any work of Nātha's, so the objection he answers is known only from his answer“atra kaiścit … iti paryahāri tat sarvam asaṅgatam | atra gataśeṣāś catvāro māsā ityuktaṃ kavinā na tu te vārṣikā iti | tasmād anuktopālambha eva”
When the bow-holder rises from his serpent bed my curse will be over; shut your eyes, get the four remaining months past, and afterwards, on nights whose autumn moonlight has come to the full, we two shall have the good of every one of the desires that being apart has multiplied. This is the first thing in the message with a date on it, and Mallinātha gives it in seven words — from the sighting of the cloud to the day Hari wakes — ruling out the odd ten days before anyone raises them. One word gets two rules: शार्ङ्गपाणौ, the bahuvrīhi whose weapon-word order he defends with a वक्तव्य; and आवाम्, *you and I* left as a single word of the first person. The doubled तं तम् gets वीप्सा, distribution, where 2.48's मन्दमन्द got प्रकार, kind. The one imperative गमय he reads as *pass them with fortitude*. And the last verb closes a circle: निर्वेक्ष्यावः is √विश् in the future and the dual, the verb the message opened on at 2.42. The comment then turns into a calendar argument — against unnamed objectors who called only two months rainy (तत्सर्वमसङ्गतम्, an अनुक्तोपालम्भ, a rebuke for something never said) and against Nātha, who asked how autumn can follow four months from Āṣāḍha, answered by the one word परिणत, matured: the moonlight is ripened and autumn runs to the end of Kārttika. No figure is named.
- Mallinātha, Sañjīvinī — 2.50, whole-verse gloss