printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.52

संदेश · why absence does not thin it

एतस्मान्मां कुशलिनमभिज्ञानदानाद्विदित्वा

ए
त
स्मा
न्मां
कु
श
लि
न
म
भि
ज्ञा
न
दा
ना
द्वि
दि
त्वा

मा कौलीनादसितनयने मय्यविश्वासिनी भूः

मा
कौ
ली
ना
द
सि
त
न
य
ने
म
य्य
वि
श्वा
सि
नी
भूः

स्नेहानाहुः किमपि विरहे ध्वंसिनस्ते त्वभोगाद्

स्ने
हा
ना
हुः
कि
म
पि
वि
र
हे
ध्वं
सि
न
स्ते
त्व
भो
गाद्

इष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति

इ
ष्टे
व
स्तु
न्यु
प
चि
त
र
साः
प्रे
म
रा
शी
भ
व
न्ति

pāda a

  • एguruits long vowel ए
  • तguruthe conjunct स्म that follows it
  • स्माguruits long vowel आ
  • न्मांguruthe anusvāra it carries
  • कुlaghuits short vowel, with a single consonant after it
  • शlaghuits short vowel, with a single consonant after it
  • लिlaghuits short vowel, with a single consonant after it
  • नlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • भिguruthe conjunct ज्ञ that follows it
  • ज्ञाguruits long vowel आ
  • नlaghuits short vowel, with a single consonant after it
  • दाguruits long vowel आ
  • नाguruits long vowel आ
  • द्विlaghuits short vowel, with a single consonant after it
  • दिguruthe conjunct त्व that follows it
  • त्वाguruits long vowel आ
  • yati after 4 — a word ends here — एतस्मान्मां
  • yati after 10 — it falls inside the compound अभिज्ञानदानात्

pāda b

  • माguruits long vowel आ
  • कौguruits long vowel औ
  • लीguruits long vowel ई
  • नाguruits long vowel आ
  • दlaghuits short vowel, with a single consonant after it
  • सिlaghuits short vowel, with a single consonant after it
  • तlaghuits 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
  • मguruthe conjunct य्य that follows it
  • य्यlaghuits short vowel, with a single consonant after it
  • विguruthe conjunct श्व that follows it
  • श्वाguruits long vowel आ
  • सिlaghuits short vowel, with a single consonant after it
  • नीguruits long vowel ई
  • भूःguruthe visarga it carries
  • yati after 4 — it falls inside कौलीनात्
  • yati after 10 — a word ends here — कौलीनादसितनयने

pāda c

  • स्नेguruits long vowel ए
  • हाguruits long vowel आ
  • नाguruits long vowel आ
  • हुःguruthe visarga it carries
  • किlaghuits short vowel, with a single consonant after it
  • मlaghuits short vowel, with a single consonant after it
  • पिlaghuits 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
  • ध्वंguruthe anusvāra it carries
  • सिlaghuits short vowel, with a single consonant after it
  • नguruthe conjunct स्त that follows it
  • स्तेguruits long vowel ए
  • त्वlaghuits short vowel, with a single consonant after it
  • भोguruits long vowel ओ
  • गाद्guruthe end of the pāda, which counts the last syllable heavy
  • yati after 4 — a word ends here — स्नेहानाहुः
  • yati after 10 — a word ends here — विरहे

pāda d

  • इguruthe conjunct ष्ट that follows it
  • ष्टेguruits long vowel ए
  • वguruthe conjunct स्त that follows it
  • स्तुguruthe conjunct न्य that follows it
  • न्युlaghuits short vowel, with a single consonant after it
  • पlaghuits short vowel, with a single consonant after it
  • चिlaghuits short vowel, with a single consonant after it
  • तlaghuits short vowel, with a single consonant after it
  • रlaghuits short vowel, with a single consonant after it
  • साःguruthe visarga it carries
  • प्रेguruits long vowel ए
  • मlaghuits short vowel, with a single consonant after it
  • राguruits long vowel आ
  • शीguruits long vowel ई
  • भlaghuits short vowel, with a single consonant after it
  • वguruthe conjunct न्त that follows it
  • न्तिlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — it falls inside वस्तुनि
  • yati after 10 — a word ends here — वस्तुन्युपचितरसाः

  • एतस्मात् + माम् → एतस्मान्मां

    त् + म्

  • कुशलिनम् + अभिज्ञानदानात् → कुशलिनमभिज्ञानदानाद्विदित्वा

    म् + अ

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

  • अभिज्ञानदानात् + विदित्वा → कुशलिनमभिज्ञानदानाद्विदित्वा

    त् + व्

  • कौलीनात् + असितनयने → कौलीनादसितनयने

    त् + अ

  • मयि + अविश्वासिनी → मय्यविश्वासिनी

    इ + अ

  • स्नेहान् + आहुः → स्नेहानाहुः

    न् + आ

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

  • किम् + अपि → किमपि

    म् + अ

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

  • ध्वंसिनः + ते → ध्वंसिनस्ते

    ः + त्

  • तु + अभोगात् → त्वभोगाद्

    उ + अ

  • वस्तुनि + उपचितरसाः → वस्तुन्युपचितरसाः

    इ + उ

  • अभिज्ञान + दान → अभिज्ञानदानात्

    अ + द्

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

  • असित + नयन → असितनयने

    अ + न्

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

  • अ + भोग → अभोगात्

    अ + भ्

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

  • उपचित + रस → उपचितरसाः

    अ + र्

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

  • प्रेम + राशि → प्रेमराशीभवन्ति

    अ + र्

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

The stanza runs mostly on visarga and nasal joins. A word-final त् becomes द् before a voiced sound by Pāṇini 8.2.39 झलां जशोऽन्ते — अभिज्ञानदानाद्विदित्वा, कौलीनादसितनयने — the stop voiced at the pāda-seam. एतस्मात् + माम् makes त् into न् before the nasal म् by 8.4.45 यरोऽनुनासिकेऽनुनासिको वा — एतस्मान्मां. A visarga becomes स् before a voiceless dental त् by 8.3.34 विसर्जनीयस्य सः — ध्वंसिनस्ते. And इ or उ before a dissimilar vowel becomes य् or व् by 6.1.77 इको यणचि — मय्यविश्वासिनी (मयि + अ), त्वभोगात् (तु + अ), वस्तुन्युपचितरसाः (वस्तुनि + उ). Where म् meets a vowel it simply stands, कुशलिनमभिज्ञानदानात्, किमपि.

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

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

  • माम् द्वितीया · accusative — कर्म, the object

  • कुशलिनम् द्वितीया · accusative — कर्म, the object

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

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

  • मयि सप्तमी · locative — अधिकरण, the location

  • अविश्वासिनी प्रथमा · nominative — कर्ता, the agent

  • स्नेहान् द्वितीया · accusative — कर्म, the object

  • किम् द्वितीया · accusative — कर्म, the object

  • विरहे सप्तमी · locative — अधिकरण, the location

  • ध्वंसिनः द्वितीया · accusative — कर्म, the object

  • ते प्रथमा · nominative — कर्ता, the agent

    with उपचितरसाः

  • अभोगात् पञ्चमी · ablative — a नञ्-compound of the verbal-negation kind, the word the argument turns on

    अभोगात्, 'from not being enjoyed', is the negative अ (the form न takes before a consonant) compounded with भोग, enjoyment — a नञ्-tatpuruṣa, the negative compound Pāṇini 2.2.6 नञ् licenses. Mallinātha marks it as a cause, भोगाभावाद्धेतोः, by reason of the absence of enjoyment, and then adds a line to license the compound itself: “प्रसज्यप्रतिषेधेऽपि नञ्समास इष्यते”, a नañ compound is admitted even where the negation is the verbal kind — the difference between 'a non-enjoyment' (the thing) and 'there being no enjoying' (the act denied). This one word is the whole message's argument: what is not spent accumulates, so absence thickens love rather than thins it.

    • Aṣṭādhyāyī — 2.2.6 नञ्
    • Mallinātha, Sañjīvinī — 2.52: abhogād bhogābhāvāddhetoḥ || prasajyapratiṣedhe 'pi nañsamāsa iṣyate

  • वस्तुनि सप्तमी · locative — अधिकरण, the location

    with इष्टे

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 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 36 · तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्

not in the abridgement

अभिज्ञानदानात्

अभिज्ञान · दान

  1. अभिज्ञानस्य दानम्, तस्मात्

    तत्पुरुष (genitive) — from the handing over of the token

तत्पुरुष. from the giving of the token — **and this is where the poem names what 2.51 was.** Mallinātha derives the first member before he compounds it: अभिज्ञायते अनेनेति अभिज्ञानं लक्षणम्, *that by which one is recognised*, a noun of the instrument on अभि + √ज्ञा, which Pāṇini 3.3.117 करणाधिकरणयोश्च makes with ल्युट्. So the word is built to mean a means of recognition and not a memory: what the cloud carries is evidence. The second member he glosses दानात्प्रापणात्, *from the giving, that is, the causing to reach*, which keeps the cloud in the sentence — the token is his to deliver and not his to have

uncheckedMallinātha, Sañjīvinī, who writes अभिज्ञायतेऽनेनेत्यभिज्ञानं लक्षणं तस्य दानात्प्रापणात्; Pāṇini 3.3.117 by way of skt-data's sūtra corpus, not named by him — he gives the derivation and not the affix; DCS gives the members as अभिज्ञान and दान. That the word names what the stanza before it was is the reader's“abhijñāyate 'nenety abhijñānaṃ lakṣaṇaṃ tasya dānāt prāpaṇāt”

असितनयने

असित · नयन

  1. असिते नयने यस्याः सा, तस्याः सम्बुद्धौ

    बहुव्रीहि — she whose two eyes are dark

बहुव्रीहि — it refers to त्वम्. you with the dark eyes — a bahuvrīhi in the vocative, so what it points at is the person addressed and no word of the verse, exactly as चटुलनयने did at 2.48. **And the two witnesses do not name her the same thing.** `text.md` and DCS read असित, *dark*; `vendor/meghaduta-sanjivini.itx` prints चकितनयने in the stanza and Mallinātha glosses हे चकितनयने, *you with the startled eyes*. Both scan — the syllable count and the weights are identical either way — and the difference is which quality of her eyes the epithet names when she is being told her husband may be dead. His own gloss on the next word is what leans his way: he has just written out the rumour she has heard

uncheckedDCS (morphology, which gives the members as असित and नयन, marks the vocative and cannot place the stem class); Mallinātha, Sañjīvinī (sense), whose stanza and gloss both read चकितनयने. The word it points at is not in the verse and is supplied here, as at 1.34, 2.28 and 2.48. `verse('2.52').variants` is empty; whether the field should carry the divergence is the author's call, as recorded at 2.15, 2.26, 2.31, 2.40 and 2.41“he cakitanayane, kule janasamūhe bhavāt kaulīnāl lokavādāt”

अभोगात्

अ · भोग

  1. न भोगः, तस्मात्

    तत्पुरुष — from there being no enjoying of them

तत्पुरुष. from not being enjoyed — the नञ्-tatpuruṣa of Pāṇini 2.2.6 नञ्, and **the one word the whole argument turns on**. The affections are not being spent, so they accumulate. Mallinātha glosses it with the abstract noun and marks the causal ablative: भोगाभावाद्धेतोः, *by reason of the absence of enjoyment*. Then he adds a line to license the compound itself — “प्रसज्यप्रतिषेधेऽपि नञ्समास इष्यते”, *a नञ् compound is admitted even where the negation is the verbal kind* — which is the difference between *a non-enjoyment* and *there being no enjoyment*, and this word is the second

uncheckedMallinātha, Sañjīvinī, who glosses अभोगाद्भोगाभावाद्धेतोः and cites “प्रसज्यप्रतिषेधेऽपि नञ्समास इष्यते”; Pāṇini 2.2.6 by way of skt-data's sūtra corpus, not named by him. **The line he does cite is not in that corpus under its own words**, which is what a vārttika looks like there — the fifth by that test, after तुं काममनसोरपि (2.26), सुप्सुपा (2.30, 2.31), द्विकर्मसु पचादीनाम् (2.33, 2.36) and प्रशंसायां मतुप् (2.41). DCS reads अभोग as a single lemma and does not split the नञ्“abhogād bhogābhāvāddhetoḥ || prasajyapratiṣedhe 'pi nañsamāsa iṣyate”

उपचितरसाः

उपचित · रस

  1. उपचितो रसो येषु ते

    बहुव्रीहि — those in which the savour has been piled up

बहुव्रीहि — it refers to ते. grown rich in savour — **Mallinātha gives the vigraha in his own words**, which he does not often do: उपचितो रसः स्वादो येषु त उपचितरसाः सन्तः, with सन्तः added to hold the participial construction. And he settles the member out of a lexicon, because रस has too many senses: “रसो गन्धरसे स्वादे तिक्तादौ विषरागयोः” इति विश्वः — smell-and-taste, savour, the bitter and the rest, poison, passion. He takes स्वाद, *savour*, and so the affections are being described the way a liquid is: not spent, so thickening

uncheckedMallinātha, Sañjīvinī, who writes उपचितो रसः स्वादो येषु त उपचितरसाः सन्तः and quotes “रसो गन्धरसे स्वादे तिक्तादौ विषरागयोः” इति विश्वः; DCS gives the members as उपचित and रस and tags उपचित a participle in composition. Viśva's text is not in this repository and the line cannot be checked“upacito rasaḥ svādo yeṣu ta upacitarasāḥ santaḥ”

प्रेमराशीभवन्ति

प्रेम · राशि

  1. प्रेम्णां राशिः

    तत्पुरुष (genitive) — a heap of love

तत्पुरुष. become a heap of love — **the compound here is inside a verb.** प्रेमराशि is an ordinary genitive tatpuruṣa, and then the whole of it takes च्वि and stands in front of भवन्ति: Pāṇini 5.4.50 अभूततद्भावे कृभ्वस्तियोगे सम्पद्यकर्तरि च्विः puts that affix on a word joined to √कृ, √भू or √अस् when a thing becomes what it was not, and 7.4.26 च्वौ च lengthens the इ of राशि to ई. **The same cvi word stands at 1.60**, where the clouds gathered on Kailāsa are राशीभूतः, heaped up. There it was a mass of water on a mountain; here it is what happens to feeling that is not spent. Mallinātha does not analyse the compound and says what the verb comes to: वियोगासहिष्णुत्वमापद्यन्ते, *they reach a state of not being able to bear the separation*

uncheckedDCS (morphology, which gives प्रेम as a member in composition and the rest as the finite verb राशीभू); Mallinātha, Sañjīvinī (sense), who glosses प्रेमराशीभवन्ति वियोगासहिष्णुत्वमापद्यन्त इत्यर्थः and does not unpack it; Pāṇini 5.4.50 and 7.4.26 by way of skt-data's sūtra corpus, neither named by him. The vigraha and the link to 1.60 are the reader's“premarāśībhavanti | viyogāsahiṣṇutvam āpadyanta ityarthaḥ”

  • pronoun, पञ्चमी एकवचन ablative singular

    एतस्मात्

    printed एतस्मान्मां

    एतद्

    from this — and Mallinātha says which this: एतस्मात्पूर्वोक्तात्, *from the aforesaid*, which is the whole of 2.51. **The pronoun reaches back across a verse boundary**, which is the fourth time in this canto a stanza has depended on the one before it for a word, and the first where a pronoun rather than a borrowed verb does the reaching

  • pronoun, द्वितीया एकवचन accusative singular

    माम्

    printed एतस्मान्मां

    अस्मद्

    me — the object of विदित्वा, with कुशलिनम् agreeing. He is asking her to know a fact about him, not to believe a claim of his: the grammar makes him the thing known

  • in-stem masculine, द्वितीया एकवचन accusative singular

    कुशलिनम्

    printed कुशलिनमभिज्ञानदानाद्विदित्वा

    कुशलिन्

    well — literally *possessed of कुशल*, well-being, and Mallinātha glosses it with the other possessive of the same idea, क्षेमवन्तम्. **This is the message's whole news.** Eleven stanzas since 2.41 have described what he cannot do and what she must not think, and the one piece of information in them is this word: he is alive and unhurt

  • a-stem neuter, पञ्चमी एकवचन ablative singular

    अभिज्ञानदानात्

    printed कुशलिनमभिज्ञानदानाद्विदित्वा

    अभिज्ञान + दान

    from the giving of the token — the ablative of cause: it is by the token being delivered that she is to know. **The word अभिज्ञान is the name of the whole device the poem has been building since 2.47**, and it arrives one stanza after the thing itself

    The poem names its own device here. 2.51 handed over the night in the bedroom; this stanza calls it अभिज्ञान, and Mallinātha derives the word before he uses it — अभिज्ञायतेऽनेनेत्यभिज्ञानं लक्षणम्, that by which a person is recognised, a noun of the instrument on अभि + √ज्ञा. So the memory is not consolation with a keepsake attached; it is evidence. What the cloud carries is a means of recognition, and the whole run of stanzas since 2.47 has been building it. The word arrives one verse after the thing itself.

    • Mallinātha, Sañjīvinī — 2.52: abhijñāyate 'nenety abhijñānaṃ lakṣaṇaṃ tasya dānāt prāpaṇāt

  • क्त्वा

    विदित्वा

    printed कुशलिनमभिज्ञानदानाद्विदित्वा

    √विद्

    having known — and Mallinātha glosses it with the other verb for knowing, ज्ञात्वा, which is what he does when a word is plain and he wants the reader to feel no doubt about it. The absolutive is what the imperative of the second pāda hangs on: knowing this, do not be distrustful

  • अव्यय

    मा

    मा

    do not — the prohibitive particle, which takes the aorist and takes its augment away. Mallinātha spells the prohibition out in the ordinary imperative as well, मा भूर्न भव, so that there is no doubt what is being asked

  • a-stem neuter, पञ्चमी एकवचन ablative singular

    कौलीनात्

    printed कौलीनादसितनयने

    कौलीन

    because of gossip — **and this is where the commentary supplies the most and the verse says the least.** Mallinātha derives the word first, कुले जनसमूहे भवात्, *from what arises in a crowd*, and glosses it लोकवादात्, from common talk, with Amara for it. Then he writes out what the talk is: **एतावता कालेन परासुर्नो चेदागच्छतीति जनप्रवादात्** — *by this much time he must be dead, or he would have come*. Nothing on the page says that. The verse gives one ablative and the whole fear behind the message comes from a commentator

    The fear the whole message answers is named nowhere in the verse, and the commentary writes it out in full. कौलीनात् is one ablative — because of gossip. Mallinātha derives it, कुले जनसमूहे भवात्, from what arises in a crowd, glosses it लोकवादात्, common talk, and then says what the talk is: एतावता कालेन परासुर्नो चेदागच्छतीति जनप्रवादात् — by this much time he must be dead, or he would have come. Nothing on the page says that. The verse gives one word and the whole dread behind the poem comes from a commentator: the message is not reassurance, it is a man answering a rumour of his own death.

    • Mallinātha, Sañjīvinī — 2.52: kule janasamūhe bhavāt kaulīnāl lokavādāt | etāvatā kālena parāsur no ced āgacchatīti janapravādāt

  • ā-stem feminine, सम्बोधन एकवचन vocative singular

    असितनयने

    printed कौलीनादसितनयने

    असित + नयना

    you with the dark eyes — **the fifth name he has for her since 2.41**, after अबले, चण्डि, गुणवति and चटुलनयने, and the second built on her eyes in five stanzas. It is also the one place in the message where the two witnesses give her a different epithet: Mallinātha reads चकितनयने, *startled-eyed*, which is what a woman looks like who has been told what he is about to say she has been told

  • pronoun, सप्तमी एकवचन locative singular

    मयि

    printed मय्यविश्वासिनी

    अस्मद्

    about me — the locative of the thing an attitude is directed at, and Mallinātha marks it as such: मयि **विषये**, *me being the object*. The same construction he used at 2.41 and 2.46, and it is the case that turns a state of mind into a state of mind about somebody

  • ī-stem feminine, प्रथमा एकवचन nominative singular

    अविश्वासिनी

    printed मय्यविश्वासिनी

    अविश्वासिनी

    one who does not trust — a णिनि agent adjective made feminine, and Mallinātha reads it hard: मरणशङ्किनी, *one who fears a death*. That is not in the word. अविश्वासिनी says only *not trusting*, and what she is not to trust him about is supplied from the rumour he wrote out one word earlier

  • √भू, class 1, लुङ्, parasmaipada, second person singular

    भूः

    √भू of the first class

    be — the aorist without its augment, and **the third of them in the poem**, after मा भूत् at 2.37 and मा गमः at 2.49. Mallinātha names the rule for the second time running: भवतेर्लुङ्, the aorist of √भू, and “न माङ्योगे” इत्यडागमप्रतिषेधः, Pāṇini 6.4.74, the अट् is forbidden when मा stands with it. **At 2.37 he said nothing and the analysis had to supply the rule; at 2.49 and here he supplies it himself**

  • a-stem masculine, द्वितीया बहुवचन accusative plural

    स्नेहान्

    printed स्नेहानाहुः

    स्नेह

    affections — Mallinātha glosses the word with प्रीतीः, *loves*, and then, at the end of the comment, says why the stanza uses two words for the one thing: **स्नेहप्रेम्णोरवस्थाभेदाद्भेदः**, sneha and preman differ by which stage of love they are. The stanza's first half has स्नेह and its last word has प्रेमन्, and on his reading that is not repetition but a step up. **The word stood at 2.34 for affection stored in the mind and at 2.35 for the shine of collyrium**; here it is the first of the two again

  • √अह्, class 2, लिट्, parasmaipada, third person plural

    आहुः

    printed स्नेहानाहुः

    √अह्

    they say — **the same defective verb as 2.51's आह, one stanza later and in the plural.** There it was the cloud reporting the husband; here it is nobody in particular, *people say*, and the plural with no subject is what makes the claim a piece of received opinion rather than anybody's. Mallinātha's gloss keeps that: विनश्वरानाहुः, *they call them perishable*, and then he answers them — तत्तथा न भवतीत्यभिप्रायः, the intent is that it is not so

  • pronoun, द्वितीया एकवचन accusative singular

    किम्

    printed किमपि

    किम्

    somewhat — the interrogative with अपि again, one stanza after किमपि and कामपि stood in 2.51. Read with the sentence it softens the claim: people say affections do *somewhat* perish in absence, and the तु of the next line takes it back. **Mallinātha reads it another way and the transcription does not let the run settle which**: he glosses किमपि किञ्चिन्निमित्तम्, *some cause*, and writes in न विद्यते, *there is none*, so that on his reading the opinion has no ground — which is where his तत्तथा न भवति is going

  • अव्यय

    अपि

    printed किमपि

    अपि

    some — the particle that makes the interrogative indefinite, its fourth appearance in two stanzas

  • a-stem masculine, सप्तमी एकवचन locative singular

    विरहे

    विरह

    in separation — and Mallinātha turns the plain locative into a locative absolute by writing सति after it and then glossing what it is: विरहे सति **अन्योन्यविप्रकर्षे सति**, there being a drawing-apart of the two from each other. That is the fifth सति he has written into this canto, and the first one written into a word that did not need it — विरहे construes perfectly well on its own

  • in-stem masculine, द्वितीया बहुवचन accusative plural

    ध्वंसिनः

    printed ध्वंसिनस्ते

    ध्वंसिन्

    perishing — a णिनि agent adjective agreeing with स्नेहान्, and the second object of आहुः: *they call the affections perishable*. Mallinātha glosses it विनश्वरान्, in the accusative, which is what settles the case

  • pronoun, प्रथमा बहुवचन nominative plural

    ते

    printed ध्वंसिनस्ते

    तद्

    those — the demonstrative picking the affections back up as the subject of the last line, and Mallinātha spells it out: किन्तु ते स्नेहाः, *but those affections*. The word could be read as *your*, the enclitic genitive of युष्मद्, and his gloss is what rules that out

  • अव्यय

    तु

    printed त्वभोगाद्

    तु

    but — **one syllable, and the stanza turns on it.** Mallinātha translates it with the stronger किन्तु, and everything after it contradicts everything before: they say absence destroys affection; but yours, unspent, thickens

    The stanza turns on one syllable and Mallinātha strengthens it. तु, which he glosses with the harder किन्तु. The first half concedes what people say — affections wear out in absence — and he will not let the concession stand: तत्तथा न भवतीत्यभिप्रायः, the intent is that it is not so. Then the second half gives the reason in one compound, अभोगात्, from their not being spent. And the two words for love are not repetition: he closes स्नेहप्रेम्णोरवस्थाभेदाद्भेदः, sneha and preman differ by which stage of love they are, so the stanza's first noun स्नेह and its last verb's प्रेमन् are two rungs of one ladder.

    • Mallinātha, Sañjīvinī — 2.52: kintu te snehā abhogād … snehapremṇor avasthābhedād bhedaḥ

  • a-stem masculine, पञ्चमी एकवचन ablative singular

    अभोगात्

    printed त्वभोगाद्

    अ + भोग

    from not being enjoyed — the ablative of cause, and Mallinātha marks the cause explicitly, भोगाभावाद्धेतोः. **This is the argument of the whole message in one word**: what is not spent accumulates

  • √इष् + क्त, सप्तमी एकवचन locative singular

    इष्टे

    √इष्

    wished-for — agreeing with वस्तुनि, and a genuine क्त. What is wished for is not named, which is the point: the rule is stated for anything wanted and applies to him because he is what she wants

  • u-stem neuter, सप्तमी एकवचन locative singular

    वस्तुनि

    printed वस्तुन्युपचितरसाः

    वस्तु

    on a thing — Mallinātha glosses it विषये, *an object*, the same word he used two lines earlier for what her distrust would be directed at. **The stanza's two locatives are the same construction twice**: her mind turned toward him, and affections turned toward what they want

  • a-stem masculine, प्रथमा बहुवचन nominative plural

    उपचितरसाः

    printed वस्तुन्युपचितरसाः

    उपचित + रस

    with their savour piled up — a bahuvrīhi describing ते, and Mallinātha adds सन्तः to it, *being so*, which makes it the condition under which the last verb happens rather than another thing said about them. The image is of something thickening because nothing is drawn off

  • √भू, class 1, लट्, parasmaipada, third person plural

    प्रेमराशीभवन्ति

    प्रेमराशि + √भू

    become a heap of love — **the seventh cvi word in the poem and the first that is a finite verb.** The six before it are participles and absolutives — स्वागतीकृत्य (1.22), स्वल्पीभूते (1.30), दीर्घीकुर्वन् (1.31), पात्रीकुर्वन् (1.49), राशीभूतः (1.60), दूरीभूते (2.23) — and **that is also why this is the first one the generator can hand a table for**: skt-data builds no participles, but भवन्ति is a cell of √भू's लट्, so the paradigm stands as the root's with the cvi stem recorded beside it. Mallinātha does not analyse the word and says what it comes to, वियोगासहिष्णुत्वमापद्यन्ते, *they arrive at not being able to bear the parting* — which makes the last word of the message a definition of the poem's subject

    The message ends on a definition of the poem's subject. प्रेमराशीभवन्ति is the seventh cvi word in the poem — a compound turned into a verb — and the first that is finite; the six before it, from स्वागतीकृत्य at 1.22 to दूरीभूते at 2.23, are participles and absolutives. राशीभूतः stood at 1.60 of clouds heaped on Kailāsa; here the same word is what love does with nowhere to go. Mallinātha does not unpack it and says what it comes to, वियोगासहिष्णुत्वमापद्यन्ते, they arrive at not being able to bear the parting — so the last word of the message is the inability to bear a separation, which is the thing the whole poem is about.

    • Mallinātha, Sañjīvinī — 2.52: premarāśībhavanti | viyogāsahiṣṇutvam āpadyanta ityarthaḥ

असितनयने · एतस्मात् · अभिज्ञानदानात् · माम् · कुशलिनम् · विदित्वा · कौलीनात् · मयि · अविश्वासिनी · मा · भूः · स्नेहान् · विरहे · सति [supplied] · किम् · अपि · ध्वंसिनः · आहुः · ते · तु · अभोगात् · इष्टे · वस्तुनि · उपचितरसाः · सन्तः [supplied] · प्रेमराशीभवन्ति

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. **Two words are supplied and neither is marked with a शेषः** — he simply writes them in: सति, to turn विरहे into a locative absolute, which is the fifth such in this canto and the first written into a word that construes without it; and सन्तः after उपचितरसाः, to make the bahuvrīhi the condition of the last verb rather than a second statement about the subject. What he moves is the address, which he takes to the head of the whole sentence — हे चकितनयने first, then the ablatives — where the verse holds it to the middle of the second pāda. He also brings ध्वंसिनः in front of आहुः, so that what is said stands before the saying. **He supplies a third word with a शेषः and the transcription does not let the run place it**: न विद्यते, *there is none*, written in beside किमपि; it is left out of this order and logged in `.autopilot/blocked.md`“etasmāt pūrvoktāt … abhijñānaṃ lakṣaṇaṃ tasya dānāt prāpaṇān māṃ kuśalinaṃ kṣemavantaṃ viditvā jñātvā | he cakitanayane, kule janasamūhe bhavāt kaulīnāl lokavādāt … mayi viṣaye 'viśvāsinī maraṇaśaṅkinī mā bhūr na bhava || … snehān prītīr virahe saty anyonyaviprakarṣe sati dhvaṃsino vinaśvarān āhuḥ | tat tathā na bhavatītyabhiprāyaḥ | kintu te snehā abhogād bhogābhāvāddhetoḥ … iṣṭe vastuni viṣaye | upacito rasaḥ svādo yeṣu ta upacitarasāḥ santaḥ … premarāśībhavanti”

the dependency structure

आहुः · क्रिया — they say, विनश्वरानाहुः; a plural with no named subject, so what it reports is common opinion and nobody's in particular. It is only the verb of the stanza's middle claim — that affections perish in absence — and the message hangs two more finite verbs beside it: the injunction भूः, do not become distrustful, and the answer प्रेमराशीभवन्ति, they become a heap of love. Mallinātha caps the saying at once, तत्तथा न भवतीत्यभिप्रायः, the intent is that it is not so

स्नेहान् · कर्म — affections, प्रीतीः; the thing said to perish, and the first of the stanza's two words for love — sneha here, preman in the last verb, which Mallinātha reads as two stages of one feeling rather than a repetition

ध्वंसिनः · कर्म agreeing with स्नेहान् — perishable, विनश्वरान्; the second accusative of आहुः, so the sentence is 'they call the affections perishable'. It is a णिनि agent adjective, and Mallinātha's accusative gloss is what settles the case against DCS's nominative

विरहे · अधिकरण — in separation; Mallinātha writes सति after it and turns the plain locative into a locative absolute, विरहे सति अन्योन्यविप्रकर्षे सति, there being a drawing-apart of the two

सति · supplied — being; the participle Mallinātha adds to make विरहे a locative absolute, though विरहे construes without it

किम् · — somewhat, किञ्चित्; the interrogative made indefinite by अपि, softening the claim to 'affections do somewhat perish', which the तु of the last line takes back

अपि · — some; the particle that turns the interrogative into an indefinite

भूः · क्रिया — become, भव; a coordinate finite verb, the aorist of √भू with मा, so it is a prohibition — do not become distrustful. Mallinātha spells it out in the ordinary imperative too, मा भूर्न भव

मा · — do not; the prohibitive particle, which takes the aorist and takes its augment away

असितनयने · सम्बोधन — you with the dark eyes; a bahuvrīhi in the vocative pointing at the woman, no word of the verse. Mallinātha's stanza reads चकितनयने, startled-eyed, which is what a woman looks like who has heard the rumour he is answering

अविश्वासिनी · predicative — one who does not trust; what she is told not to become, a णिनि agent adjective made feminine. Mallinātha reads it hard, मरणशङ्किनी, one who fears a death — a sense the word does not carry and the rumour supplies

मयि · अधिकरण — about me, मयि विषये; the locative of the person an attitude is directed at, the case that turns distrust into distrust of somebody

कौलीनात् · अपादान — because of gossip, लोकवादात्; the one ablative on which the whole fear behind the message rests. Mallinātha writes the rumour out — एतावता कालेन परासुर्नो चेदागच्छति, by now he must be dead, or he would have come — where the verse says nothing of it

विदित्वा · पूर्वकालक्रिया — having known, ज्ञात्वा; the absolutive the prohibition hangs on — knowing this, do not be distrustful

माम् · कर्म — me; the object of विदित्वा, the thing to be known. He asks her to know a fact about him, not to believe a claim

कुशलिनम् · agreeing with माम् — well, क्षेमवन्तम्; the message's whole news in one word — he is alive and unhurt

एतस्मात् · अपादान — from this, एतस्मात्पूर्वोक्तात्; the pronoun reaching back across the verse boundary to the whole of 2.51, the night in the bedroom

अभिज्ञानदानात् · अपादान — from the giving of the token; the ablative of cause — it is by the token being delivered that she is to know. अभिज्ञान is the poem's own name for the device it has been building since 2.47

प्रेमराशीभवन्ति · क्रिया — become a heap of love, वियोगासहिष्णुत्वमापद्यन्ते; the message's last verb and its answer to the saying — a coordinate finite verb. The compound प्रेमराशि takes च्वि and stands in front of भवन्ति, so feeling that is not spent turns into something it was not

ते · कर्ता — those, किन्तु ते स्नेहाः; the demonstrative picking the affections back up as the subject. Mallinātha's gloss rules out reading it as 'your', the enclitic of युष्मद्

तु · — but, किन्तु; one syllable, and the stanza turns on it — everything after contradicts the saying before

अभोगात् · अपादान — from not being spent, भोगाभावाद्धेतोः; the argument of the whole message in one word — what is not spent accumulates

उपचितरसाः · agreeing with ते — grown rich in savour, उपचितो रसः स्वादो येषु ते; a bahuvrīhi describing the affections as a liquid thickening because nothing is drawn off

सन्तः · supplied — being; the participle Mallinātha adds to make the bahuvrīhi the condition of the verb rather than a second statement about them

वस्तुनि · अधिकरण — toward a thing, विषये; the same construction as मयि above — affections turned toward what they want, as her mind was turned toward him

इष्टे · agreeing with वस्तुनि — wished-for; a क्त of √इष्. What is wished for is not named, which is the point — the rule is stated for anything wanted and applies to him because he is what she wants

uncheckedthe reader's reading, following Mallinātha's Sañjīvinī for the anvaya, which needs सति and सन्तः supplied; he glosses कुशलिनम् as क्षेमवन्तम्, अभिज्ञान as लक्षण (अभिज्ञायतेऽनेनेति), derives कौलीनात् and writes the rumour out in full (एतावता कालेन परासुर्…), reads मयि विषये, अविश्वासिनी as मरणशङ्किनी, names मा भूः an aorist by न माङ्योगे, glosses स्नेहान् as प्रीतीः and ध्वंसिनः as विनश्वरान्, licenses अभोगात् with the नञ् line, and closes स्नेहप्रेम्णोरवस्थाभेदाद्भेदः; the Telugu drawn from Vedam Venkataraya Sastri's Āndhra Meghasandeśam. The tree roots at आहुः, the verb of the reported saying, with the injunction भूः and the answer प्रेमराशीभवन्ति hung beside it as coordinate finite verbs. Mallinātha's stanza reads चकितनयने for the verse's असितनयने. No figure is named.

*Know from the giving of this token that I am well, and do not, dark-eyed one, become distrustful of me because of gossip. Affections, they say, do somewhat perish in separation; but those of yours, from not being spent, grow rich in savour toward the thing they want, and become a heap of love.* **The poem names its own device here.** 2.51 handed over the night in the bedroom; this stanza calls it अभिज्ञान, and Mallinātha derives the word before he uses it — अभिज्ञायतेऽनेनेत्यभिज्ञानं लक्षणम्, *that by which a person is recognised*, a noun of the instrument. So the last five stanzas are not consolation with a memory attached. They are a proof, and the memory is the evidence. **The fear the stanza answers is named nowhere in it, and the commentary writes it out in full.** कौलीनात् is one ablative — *because of gossip*. Mallinātha derives it (कुले जनसमूहे भवात्, *what arises in a crowd*), glosses it (लोकवादात्), quotes Amara for it, and then says what the gossip is: **एतावता कालेन परासुर्नो चेदागच्छतीति जनप्रवादात्** — *by now he must be dead, or he would have come*. Nothing on the page says that. It is the largest thing this commentary has supplied in either canto, and everything since 2.39 reads differently once it is there: the message is not reassurance, it is a man answering a rumour of his own death. **And the two witnesses call her by different eyes.** `text.md` and DCS read असितनयने, *dark-eyed*; Mallinātha's printed stanza and his gloss both read चकितनयने, *startled-eyed*. The syllables weigh the same either way, so the metre decides nothing, and what leans his way is his own next sentence — a woman who has just been told her husband is dead is startled rather than dark. `verse('2.52').variants` is empty, and this is the sixth such place after 2.15, 2.26, 2.31, 2.40 and 2.41. **The stanza turns on one syllable and Mallinātha strengthens it.** तु, which he glosses किन्तु. The first half concedes what people say — affections wear out in absence — and he does not let the concession stand: तत्तथा न भवतीत्यभिप्रायः, the intent is that it is not so. Then the second half gives the reason in one compound, **अभोगात्**, from their not being spent. Absence is being argued to thicken love rather than thin it, on the model of something left standing. **And the last word of the message is a stage in a scheme.** He closes with स्नेहप्रेम्णोरवस्थाभेदाद्भेदः — sneha and preman are different because they are different stages — and quotes two passages for it, the second out of the **Rasaratnākara**, which sets out seven steps: प्रेमन् as the wish to see, अभिलाष as thinking of it, राग as the thought of union, स्नेह, प्रेम as not bearing the parting, रति as being together, शृङ्गार as the two matched. **So the stanza's first noun and its last are two rungs of one ladder**, and the poem's own word for what he is asking her to feel is defined as the inability to bear a separation. The fourth reading this canto has taken out of that book, after 2.26, 2.37 and 2.40, and it is not in this repository. **प्रेमराशीभवन्ति is the seventh cvi word in the poem and the first that is a finite verb.** राशीभूतः stood at 1.60 of the clouds heaped on Kailāsa; here the same word is what feeling does when it has nowhere to go. No figure is named.

uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: एतस्मात्पूर्वोक्तात्, अभिज्ञायतेऽनेनेत्यभिज्ञानं लक्षणं तस्य दानात्प्रापणात्, कुशलिनं क्षेमवन्तम्, विदित्वा ज्ञात्वा, हे चकितनयने, कुले जनसमूहे भवात्कौलीनाल्लोकवादात् with एतावता कालेन परासुर्नो चेदागच्छतीति जनप्रवादात् and the Amara line, मयि विषये, अविश्वासिनी मरणशङ्किनी, मा भूर्न भव with भवतेर्लुङ् and न माङ्योगे, स्नेहान् प्रीतीः, विरहे सत्यन्योन्यविप्रकर्षे सति, ध्वंसिनो विनश्वरान् with तत्तथा न भवतीत्यभिप्रायः, किन्तु ते स्नेहाः, अभोगाद्भोगाभावाद्धेतोः with the नञ् line, इष्टे वस्तुनि विषये, उपचितो रसः स्वादो येषु ते … सन्तः with the Viśva line, वियोगासहिष्णुत्वमापद्यन्ते, and the closing स्नेहप्रेम्णोरवस्थाभेदाद्भेदः with the two quoted passages. That this is the seventh cvi word and the first finite one, and the link to 1.60, are the reader's, from the analyses; the count of divergences is the reader's, from `.autopilot/blocked.md`. Pāṇini 3.3.117, 2.2.6, 4.1.5, 6.4.74, 3.4.84, 5.4.50, 7.4.26 and 6.1.77 are by way of skt-data's sūtra corpus, only 6.4.74 named by him. Amara's and Viśva's texts and the Rasaratnākara are not in this repository and none of the three citations can be checked“etāvatā kālena parāsur no ced āgacchatīti janapravādād ityarthaḥ … kintu te snehā abhogād bhogābhāvāddhetoḥ … snehapremṇor avasthābhedād bhedaḥ”

Know from the giving of this token that I am well, and do not, dark-eyed one, become distrustful of me because of gossip. Affections, they say, do somewhat perish in separation; but those of yours, from not being spent, grown rich in savour toward the thing they want, become a heap of love. This is the message's one piece of news — कुशलिनम्, he is alive — set inside a proof that the token is, and an argument against a rumour the verse never states. The stanza concedes what common talk says about absence only to overturn it: separation, unspent, thickens love rather than wears it out.

  • Mallinātha, Sañjīvinī — 2.52, whole-verse gloss

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