printलघुसिद्धान्तकौमुदी — practise the grammar

मेघदूतम् · कालिदास · 2.54

विसर्जन · the silence taken for consent

कच्चित् सौम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे

क
च्चि
त्सौ
म्य
व्य
व
सि
त
मि
दं
ब
न्धु
कृ
त्यं
त्व
या
मे

प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि

प्र
त्या
दे
शा
न्न
ख
लु
भ
व
तो
धी
र
तां
क
ल्प
या
मि

निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः

निः
श
ब्दो
ऽपि
प्र
दि
श
सि
ज
लं
या
चि
त
श्चा
त
के
भ्यः

प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव

प्र
त्यु
क्तं
हि
प्र
ण
यि
षु
स
ता
मी
प्सि
ता
र्थ
क्रि
यै
व

pāda a

  • कguruthe conjunct च्च that follows it
  • च्चिguruthe conjunct त्स that follows it
  • त्सौguruits long vowel औ
  • म्यguruthe conjunct व्य that follows it
  • व्यlaghuits short vowel, with a single consonant after it
  • वlaghuits 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
  • मिlaghuits short vowel, with a single consonant after it
  • दंguruthe anusvāra it carries
  • बguruthe conjunct न्ध that follows it
  • न्धुlaghuits short vowel, with a single consonant after it
  • कृguruthe conjunct त्य that follows it
  • त्यंguruthe anusvāra it carries
  • त्वlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • मेguruits long vowel ए
  • yati after 4 — a word ends here — सौम्य
  • yati after 10 — a word ends here — व्यवसितमिदं

pāda b

  • प्रguruthe conjunct त्य that follows it
  • त्याguruits long vowel आ
  • देguruits long vowel ए
  • शाguruits long vowel आ
  • न्नlaghuits short vowel, with a single consonant after it
  • खlaghuits short vowel, with a single consonant after it
  • लुlaghuits short vowel, with a single consonant after it
  • भlaghuits short vowel, with a single consonant after it
  • वlaghuits short vowel, with a single consonant after it
  • तोguruits long vowel ओ
  • धीguruits long vowel ई
  • रlaghuits short vowel, with a single consonant after it
  • तांguruthe anusvāra it carries
  • कguruthe conjunct ल्प that follows it
  • ल्पlaghuits short vowel, with a single consonant after it
  • याguruits long vowel आ
  • मिlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — it falls inside प्रत्यादेशात्
  • yati after 10 — a word ends here — भवतो

pāda c

  • निःguruthe visarga it carries
  • शguruthe conjunct ब्द that follows it
  • ब्दोguruits long vowel ओ
  • ऽपिguruthe conjunct प्र that follows it
  • प्रlaghuits short vowel, with a single consonant after it
  • दिlaghuits short vowel, with a single consonant after it
  • शlaghuits short vowel, with a single consonant after it
  • सिlaghuits short vowel, with a single consonant after it
  • जlaghuits short vowel, with a single consonant after it
  • लंguruthe anusvāra it carries
  • याguruits long vowel आ
  • चिlaghuits short vowel, with a single consonant after it
  • तguruthe conjunct श्च that follows it
  • श्चाguruits long vowel आ
  • तlaghuits short vowel, with a single consonant after it
  • केguruits long vowel ए
  • भ्यःguruthe visarga it carries
  • yati after 4 — a word ends here — निःशब्दोऽपि
  • yati after 10 — a word ends here — जलं

pāda d

  • प्रguruthe conjunct त्य that follows it
  • त्युguruthe conjunct क्त that follows it
  • क्तंguruthe anusvāra it carries
  • हिguruthe conjunct प्र that follows it
  • प्रlaghuits short vowel, with a single consonant after it
  • णlaghuits short vowel, with a single consonant after it
  • यिlaghuits short vowel, with a single consonant after it
  • षुlaghuits short vowel, with a single consonant after it
  • सlaghuits short vowel, with a single consonant after it
  • ताguruits long vowel आ
  • मीguruits long vowel ई
  • प्सिlaghuits short vowel, with a single consonant after it
  • ताguruits long vowel आ
  • र्थguruthe conjunct क्र that follows it
  • क्रिlaghuits short vowel, with a single consonant after it
  • यैguruits long vowel ऐ
  • वlaghuits short vowel — light on its own, though the pāda ends here
  • yati after 4 — a word ends here — हि
  • yati after 10 — it falls inside सताम्

A word-final म् becomes anusvāra before a consonant by Pāṇini 8.3.23 मोऽनुस्वारः — बन्धुकृत्यं त्वया, धीरतां कल्पयामि, जलं याचितः, प्रत्युक्तं हि — and stands unchanged before a vowel, व्यवसितमिदम्. A final त् becomes न् before the nasal न् by 8.4.45 यरोऽनुनासिकेऽनुनासिको वा — प्रत्यादेशान्न. A visarga becomes स् before voiceless त् and श्च् by 8.3.34 विसर्जनीयस्य सः, with the दन्त्य turning palatal before च् by 8.4.40 स्तोः श्चुना श्चुः — याचितश्चातकेभ्यः. निःशब्दः + अपि makes ओ (the रु from the visarga becoming उ, then guṇa) by 6.1.113 अतो रोरप्लुतादप्लुते and 6.1.87 आद्गुणः, and the अ of अपि then drops by 6.1.109 एङः पदान्तादति — निःशब्दोऽपि. And क्रिया + एव makes ऐ by 6.1.88 वृद्धिरेचि — ईप्सितार्थक्रियैव.

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

  • सौम्य सम्बोधन · vocative — the one addressed

  • व्यवसितम् प्रथमा · nominative — कर्ता, the agent

  • इदम् प्रथमा · nominative — कर्ता, the agent

  • बन्धुकृत्यम् प्रथमा · nominative — कर्ता, the agent

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

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

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

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

  • धीरताम् द्वितीया · accusative — an abstract noun in तल्, one of two suffixes for the same idea

    धीरताम्, 'gravity', is the abstract noun built on धीर, grave — 'the being-grave'. Pāṇini 5.1.119 तस्य भावस्त्वतलौ makes an abstract noun of a quality-word with either of two affixes, त्व and तल् (the तल् surfacing as ता), and both mean exactly the same thing: Mallinātha glosses धीरताम् with गम्भीरत्वम्, so the तल् of the verse's word and the त्व of his gloss stand side by side in one comment. It is not a compound, though the tagging makes it look like one — DCS split the word into धीर and a noun ता, reading the abstract suffix as a word of its own, so the drafting script attached a table to the stem ता.

    • Aṣṭādhyāyī — 5.1.119 तस्य भावस्त्वतलौ
    • Mallinātha, Sañjīvinī — 2.54: bhavatas tava dhīratāṃ gambhīratvam

  • जलम् द्वितीया · accusative — कर्म, the object

  • याचितः प्रथमा · nominative — कर्ता, the agent

  • चातकेभ्यः चतुर्थी · dative — सम्प्रदान, the recipient

  • प्रत्युक्तम् प्रथमा · nominative — a क्त standing as a neuter noun, and a saṃprasāraṇa of √वच्

    प्रत्युक्तम्, 'an answer', is √वच् (to say) with प्रति and the affix क्त, and it stands here as a noun — 'a reply', प्रतिवचनम् — not as an ordinary passive participle. That noun-use is the shape Pāṇini 3.3.114 नपुंसके भावे क्तः describes: क्त in the neuter naming the action. Mallinātha named that rule at 2.37 for गाढोपगूढम् and does not name it here. And the vowel of the root is the doing of 6.1.15 वचिस्वपियजादीनां किति, which turns वच् into उच् before a कित् affix by saṃprasāraṇa (a semivowel resolving into its vowel) — the fourth word in the poem from that one sūtra, after सुप्ताम् at 2.32, उक्तम् at 2.34 and प्रोषितानाम् at 2.39.

    • Aṣṭādhyāyī — 3.3.114 नपुंसके भावे क्तः; 6.1.15 वचिस्वपियजादीनां किति
    • Mallinātha, Sañjīvinī — 2.54: pratyuktaṃ prativacanam

  • प्रणयिषु सप्तमी · locative — अधिकरण, the location

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

  • ईप्सितार्थक्रिया प्रथमा · nominative — कर्ता, the agent

प्रकरण 1 · हलन्त्यम्

प्रकरण 2 · इको यणचि

प्रकरण 3 · स्तोः श्चुना श्चुः

प्रकरण 4 · वा शरि

प्रकरण 5 · अर्थवदधातुरप्रत्ययः प्रातिपदिकम्

प्रकरण 7 · अतोऽम्

प्रकरण 8 · हो ढः

प्रकरण 11 · स्वरादिनिपातमव्ययम्

प्रकरण 12 · लः कर्मणि च भावे चाकर्मकेभ्यः

प्रकरण 17 · तुदादिभ्यः शः

प्रकरण 21 · सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच्

प्रकरण 34 · ण्वुल्तृचौ

प्रकरण 59 · इवे प्रतिकृतौ

not in the abridgement

बन्धुकृत्यम्

बन्धु · कृत्य

  1. बन्धोः कृत्यम्

    तत्पुरुष (genitive) — the thing to be done for a kinsman

तत्पुरुष. the service due to a kinsman — Mallinātha glosses it बन्धुकार्यम् and then **stops to license the sentence**, because मे stands outside the compound and belongs to बन्धु inside it. His authority is an example rather than a rule: `देवदत्तस्य गुरुकुलमितिवत्प्रयोगः`, *the usage is like* Devadatta's teacher's house, where the genitive attaches to the first member and not to the whole. **Nothing in the corpus records what a word outside a compound may relate to inside it**, and this is the second place in the canto where the commentary has had to state a relation the analysis has no field for, after the preverb governing an object at 2.37

uncheckedMallinātha, Sañjīvinī, who glosses इदं मे बन्धुकृत्यं बन्धुकार्यम् and licenses it देवदत्तस्य गुरुकुलमितिवत्प्रयोगः; DCS gives the members as बन्धु and कृत्य. That the corpus has no field for the relation is the reader's“idaṃ me bandhukṛtyaṃ bandhukāryam || devadattasya gurukulam itivat prayogaḥ”

निःशब्दः

निस् · शब्द

  1. निर्गतः शब्दो यस्मात् सः

    बहुव्रीहि — he from whom no sound comes

बहुव्रीहि — it refers to त्वम्. without a sound — what it points at is the subject of प्रदिशसि, which the verb carries and the verse does not print. **Mallinātha glosses it twice, and the second gloss is the argument**: निर्गजितः, *unthundering*, and then अप्रतिजानानोऽपि, *even without promising*. The first is what a cloud does; the second is what a person does; and the whole stanza turns on their being the same act

uncheckedMallinātha, Sañjīvinī, who glosses निःशब्दोऽपि निर्गजितोऽपि । अप्रतिजानानोऽपीत्यर्थः; DCS reads निःशब्द as a single lemma and does not split it. The vigraha is the reader's — he gives none — and the word it points at is supplied here, as at 1.34, 2.28, 2.48 and 2.52“yācitaḥ san niḥśabdo 'pi nirgarjito 'pi | apratijānāno 'pītyarthaḥ”

ईप्सितार्थक्रिया

ईप्सित · अर्थ · क्रिया

  1. ईप्सितः अर्थः

    कर्मधारय — the thing wished for

  2. ईप्सितार्थस्य क्रिया

    तत्पुरुष (genitive) — the doing of that thing

तत्पुरुष. doing the thing that was wanted — Mallinātha replaces every member: ईप्सितार्थक्रियैव **अपेक्षितार्थसम्पादनमेव**, the accomplishing of the looked-for thing and nothing else, and then says it once more in four words — **क्रिया केवलमुत्तरम्**, the action alone is the answer. ईप्सित is the past participle of the desiderative of √आप्, so the first member already means *sought after* before the compound says anything

uncheckedMallinātha, Sañjīvinī, who glosses ईप्सितार्थक्रियैवापेक्षितार्थसम्पादनमेव … क्रिया केवलमुत्तरमित्यर्थः; DCS gives the members as ईप्सित, अर्थ and क्रिया, with the lemma ईप्सय् for the first. That ईप्सित is a desiderative participle is the reader's“īpsitārthakriyaivāpekṣitārthasampādanam eva pratyuktaṃ prativacanam | kriyā kevalam uttaram ityarthaḥ”

  • अव्यय

    कच्चित्

    कच्चित्

    I hope — **the last question in the poem, and it is not really a question.** Mallinātha quotes Amara for the word: कच्चित्कामप्रवेदने, *कच्चित् is used in the making known of a wish*, and then glosses that phrase too — अभिप्रायज्ञापनं कामप्रवेदनम्, the making known of what one has in mind. So the particle asks after a thing the asker wants to be true, which is what English does with *I hope you have*. **DCS reads it as कश्चित्, a pronoun in the nominative**, and it is an indeclinable

  • a-stem masculine, सम्बोधन एकवचन vocative singular

    सौम्य

    सौम्य

    gentle one — literally *of the moon*, and so mild, and Mallinātha glosses it साधो, *good sir*. **It is the last name the yakṣa has for the cloud**, and it is a name for a temperament rather than for a thing: not जलद or मेघ or भ्रातः but the one that says what kind of person he takes it to be

  • √सो + क्त, प्रथमा एकवचन nominative singular

    व्यवसितम्

    printed व्यवसितमिदं

    वि + अव + √सो

    settled on — and Mallinātha does not gloss it with a synonym but with the words the cloud would have said: व्यवसितं **करिष्यामीति निश्चितम्**, resolved in the sense of *decided upon as: I will do it*. That is the second time in one comment that he puts a sentence in the cloud's mouth, and the cloud does not speak anywhere in the poem

    Twice in one comment Mallinātha puts words in the cloud's mouth. व्यवसितम्, settled on, he glosses करिष्यामीति निश्चितम्, resolved in the sense of 'I will do it'; प्रत्यादेशात्, a reply, he glosses करिष्यामीति प्रतिवचनात्, from a reply saying 'I will do it'. The same three syllables both times, and the cloud has never said them. And प्रत्यादेश means the opposite here of what it meant at 2.35: there Amara gave प्रत्यादेशो निराकृतिः, a rejection, of the wine her eye had given up; here the Śabdārṇava gives आदेश among six words for a thing said, and it is a reply. The word stands twice in the poem and each time a different lexicon decides it.

    • Mallinātha, Sañjīvinī — 2.54: vyavasitaṃ kariṣyāmīti niścitam … pratyādeśāt kariṣyāmīti prativacanāt || “uktir ābhāṣaṇaṃ vākyam ādeśo vacanaṃ vacaḥ” iti śabdārṇave

  • pronoun, प्रथमा एकवचन nominative singular

    इदम्

    printed व्यवसितमिदं

    इदम्

    this — the errand, pointed at rather than described, which is what a demonstrative is for at the end of a hundred and eighteen stanzas of describing it

  • a-stem neuter, प्रथमा एकवचन nominative singular

    बन्धुकृत्यम्

    printed बन्धुकृत्यं

    बन्धु + कृत्य

    a kinsman's business — **and बन्धु is the word the whole poem has been earning.** The cloud was a stranger at 1.6, a friend by 2.28, and here the errand is called the sort of thing one does for family. Mallinātha glosses बन्धुकार्यम् and licenses the genitive मे outside the compound with an example

  • pronoun, तृतीया एकवचन instrumental singular

    त्वया

    युष्मद्

    by you — the agent of the impersonal व्यवसितम्, the same construction as 2.51's त्वया कथितम्: a passive participle with the doer in the third case

  • pronoun, षष्ठी एकवचन genitive singular

    मे

    अस्मद्

    my — belonging to बन्धु inside the compound, not to कृत्य: the kinsman is his. That is the construction Mallinātha stops to license

  • a-stem masculine, पञ्चमी एकवचन ablative singular

    प्रत्यादेशात्

    printed प्रत्यादेशान्न

    प्रत्यादेश

    from a reply — **and the word means the opposite of what it meant at 2.35, where the same commentary settled it out of a different book.** There it was प्रत्यादेशो निराकृतिः out of Amara, a *rejection*, of the wine her eye has given up; here it is a *reply*, and the authority is the Śabdārṇava: उक्तिराभाषणं वाक्यमादेशो वचनं वचः, आदेश standing among six words for a thing said. Mallinātha then gives the reply itself — करिष्यामीति प्रतिवचनात्, *from a reply saying I will do it*. **The word occurs twice in the poem and each time a different lexicon decides it**

  • अव्यय

    न

    printed प्रत्यादेशान्न

    न

    not — negating कल्पयामि. The sentence it makes is odd and is the stanza's second argument: *I do not take your gravity for a reply* — that is, I am not treating your silence as your answer, because your answer is going to be the rain

  • अव्यय

    खलु

    खलु

    surely — the particle of assurance, and Mallinātha keeps it in his gloss unchanged. **न खलु is where this poem puts its maxims**: 1.40 closes मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः, *the tasks the good have taken on for friends do not slacken*, and this stanza's last line says the same thing in other words

  • at-stem masculine, षष्ठी एकवचन genitive singular

    भवतः

    printed भवतो

    भवत्

    your honour's — the polite pronoun, which takes a third-person verb and here takes none, standing in the genitive with धीरताम्. Mallinātha replaces it with the plain one, भवतस्तव, so that nobody mistakes the case

  • ā-stem feminine, द्वितीया एकवचन accusative singular

    धीरताम्

    printed धीरतां

    धीरता

    gravity — the abstract noun on धीर, and Mallinātha glosses it with the other abstract of the same idea, गम्भीरत्वम्, *depth*. **The two suffixes of Pāṇini 5.1.119 तस्य भावस्त्वतलौ stand in one comment**: तल् in the verse's word and त्व in his gloss, and they mean exactly the same thing. **This is not a compound**, though the tagging makes it look like one

  • √क्लृप्, class 1, लट्, parasmaipada, first person singular

    कल्पयामि

    √क्लृप् + णिच्

    I construe — Mallinātha glosses it न समर्थये, *I do not make it out to be so*, which is the technical sense: to take a thing as standing for something. **The yakṣa is talking about interpretation**, and the word he uses is the word a commentator uses

    The cloud never speaks in this poem, and this is the stanza that turns that into an argument. Mallinātha's transition says what is happening — सम्प्रति मेघस्य प्रार्थनाङ्गीकारं प्रश्नपूर्वकं कल्पयति, now he supposes the cloud's acceptance of the request, with a question first. The verb कल्पयामि he glosses न समर्थये, I do not make it out to be so, which is its technical sense — to take a thing as standing for something. The yakṣa is talking about interpretation, and the word he uses is a commentator's word: I do not construe your gravity as a reply. That is, I will not read your silence as consent, because your answer is going to be the rain.

    • Mallinātha, Sañjīvinī — 2.54: samprati meghasya prārthanāṅgīkāraṃ praśnapūrvakaṃ kalpayati … na kalpayāmi na samarthaye

  • a-stem masculine, प्रथमा एकवचन nominative singular

    निःशब्दः

    printed निःशब्दोऽपि

    निस् + शब्द

    silent — of the cloud, and Mallinātha turns it into a person in one word: निर्गजितः, *not thundering*, then अप्रतिजानानः, *not promising*. **A cloud that does not thunder and a man who does not promise are the same thing said twice**, and the analogy is the whole argument for reading the cloud's silence as consent

    The proof is the cātaka. The bird drinks nothing but falling rain, so it has one source and no alternative; the cloud, asked, gives it water and does not thunder about it. Mallinātha glosses निःशब्दः twice, and the second gloss is the whole analogy: निर्गजितः, not thundering, then अप्रतिजानानः, not promising. A cloud that does not thunder and a man who does not promise are the same fact in two vocabularies, and that identity is the argument for reading silence as consent. He closes by quoting a proverb about clouds without saying whose — गर्जति शरदि न वर्षति वर्षति वर्षासु निःस्वनो मेघः, in autumn the cloud thunders and does not rain; in the rains it rains without a sound — and it is about the addressee.

    • Mallinātha, Sañjīvinī — 2.54: niḥśabdo 'pi nirgarjito 'pi | apratijānāno 'pītyarthaḥ … garjati śaradi na varṣati varṣati varṣāsu niḥsvano meghaḥ

  • अव्यय

    अपि

    printed निःशब्दोऽपि

    अपि

    even so — concessive, as it was at 2.51 on कण्ठलग्ना, and Mallinātha carries it into both of his glosses: निर्गजितोऽपि, अप्रतिजानानोऽपि. It is the hinge of the analogy

  • √दिश्, class 6, लट्, parasmaipada, second person singular

    प्रदिशसि

    प्र + √दिश्

    you hand out — glossed ददासि, *you give*. The present tense is doing the argument's work: not *you gave* or *you will give* but what you do, so that the cloud's character is stated as a habit and the inference from it is safe

  • a-stem neuter, द्वितीया एकवचन accusative singular

    जलम्

    printed जलं

    जल

    water — the object of प्रदिशसि, and the plainest word in the stanza. What the cloud has instead of speech

  • √याच् + क्त, प्रथमा एकवचन nominative singular

    याचितः

    printed याचितश्चातकेभ्यः

    √याच्

    asked — and Mallinātha writes सन् in after it, याचितः सन्, so that the being-asked is the circumstance under which the giving happens. **√याच् is the root the whole poem stands on** — a man asking a cloud — and this is where the word for it is finally used of the cloud's own conduct

  • a-stem masculine, चतुर्थी बहुवचन dative plural

    चातकेभ्यः

    printed याचितश्चातकेभ्यः

    चातक

    to the cātakas — the bird that will drink nothing but falling rain, and so the standard figure for somebody with one source and no alternative. **It stood at 1.9**, where a cātaka calling on the left was one of the omens that started the journey and the yakṣa called it the cloud's kinsman, ते सगन्धः. Here it is the cloud's dependant, and the whole argument for trusting it

  • √वच् + क्त, प्रथमा एकवचन nominative singular

    प्रत्युक्तम्

    printed प्रत्युक्तं

    प्रति + √वच्

    an answer — **a क्त standing as a noun and not as a participle**, which Mallinātha's gloss makes plain: प्रतिवचनम्, *a reply*. That is the shape Pāṇini 3.3.114 नपुंसके भावे क्तः describes, and **he named that rule at 2.37 for गाढोपगूढम् and does not name it here** — the second such word in the canto, with the affix right and the form type wrong both times, since the corpus's `participle-past` note is about the ordinary passive participle. The vowel of the root is the doing of 6.1.15 वचिस्वपियजादीनां किति, which turns वच् into उच् before a कित् affix — **the fourth word in the poem from that one sūtra**, after सुप्ताम् at 2.32, उक्तम् at 2.34 and प्रोषितानाम् at 2.39

  • अव्यय

    हि

    हि

    for — the particle that turns the last line into the reason for the third, and Mallinātha spells the logic out: हि यस्मात्, *for the reason that*. **It is the joint of the figure the commentary does not name**: a particular case propped on a general truth, which is what अर्थान्तरन्यास is

  • in-stem masculine, सप्तमी बहुवचन locative plural

    प्रणयिषु

    प्रणयिन्

    toward those who ask — Mallinātha glosses याचकेषु, *petitioners*, and then marks the case: विषये, *as the object*. So the locative is the one that says what an attitude is directed at, the same construction as मयि at 2.52. **प्रणयिन् is a word for somebody who asks because he is close enough to ask**, which is what the yakṣa has spent the poem making himself into

  • at-stem masculine, षष्ठी बहुवचन genitive plural

    सताम्

    printed सतामीप्सितार्थक्रियैव

    सत्

    of the good — the present participle of √अस्, *being*, used as the standard word for people of quality, and Mallinātha glosses it सत्पुरुषाणाम् so that the participle is not read as a participle. The generalisation is about a class the cloud is being placed in, and the placing is the compliment

  • ā-stem feminine, प्रथमा एकवचन nominative singular

    ईप्सितार्थक्रिया

    printed सतामीप्सितार्थक्रियैव

    ईप्सित + अर्थ + क्रिया

    doing what was wanted — the predicate of the maxim, and Mallinātha says it three times over: अपेक्षितार्थसम्पादनम्, then क्रिया केवलमुत्तरम्, *the action alone is the answer*. **The poem has said this before**: 1.40 closes मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः, the tasks the good have taken on for friends do not slacken. Same proposition, different nouns, seventy-nine stanzas apart, and both times it is said to a cloud that has not spoken

    The poem has made this claim before. The last line says that with the good, doing the thing that was wanted is itself the answer to those who ask — सतां प्रणयिषु ईप्सितार्थक्रिया एव प्रत्युक्तम् — and Mallinātha says it three times over: अपेक्षितार्थसम्पादनम्, then क्रिया केवलमुत्तरम्, the action alone is the answer. 1.40 closed मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः, the tasks the good have taken on for friends do not slacken — the same proposition, different nouns, seventy-nine stanzas apart, and both times said to a cloud that has not spoken. The line has the shape of अर्थान्तरन्यास exactly, a particular case propped on a general truth with हि for the joint, and Mallinātha names no figure, as he named none for the same shape at 2.40.

    • Mallinātha, Sañjīvinī — 2.54: īpsitārthakriyaivāpekṣitārthasampādanam eva … kriyā kevalam uttaram ityarthaḥ | hi yasmāt satāṃ satpuruṣāṇām

  • अव्यय

    एव

    printed सतामीप्सितार्थक्रियैव

    एव

    and nothing else — the restrictive particle, and it is the last word of the argument. Mallinātha repeats it in every one of his three glosses — एव, एव, केवलम् — because the whole claim is exclusive: not that doing is a good answer but that it is the answer

सौम्य · इदम् · मे · बन्धुकृत्यम् · त्वया · व्यवसितम् · कच्चित् · प्रत्यादेशात् · भवतः · धीरताम् · न · खलु · कल्पयामि · याचितः · सन् [supplied] · निःशब्दः · अपि · चातकेभ्यः · जलम् · प्रदिशसि · हि · सताम् · प्रणयिषु · ईप्सितार्थक्रिया · एव · प्रत्युक्तम्

uncheckedMallinātha, Sañjīvinī, whose commentary runs as anvaya. **One word is supplied and it is not marked**: सन्, after याचितः, to make the being-asked the circumstance of the giving — the third unmarked सन्/सती in four stanzas, after सती at 2.51 and सन् at 2.53. What he moves is the whole of the third pāda, which the verse writes back to front: it prints निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः and he reads याचितः सन् निःशब्दोऽपि चातकेभ्यो जलं प्रदिशसि, so that the asking comes before the silence and the silence before the giving. He also takes कच्चित् out of the first word and puts it after व्यवसितम्, where the question actually attaches, and closes on प्रत्युक्तम् where the verse opens the pāda with it. **His two glosses of that last line are its two halves in the other order** — the predicate first and the subject last — which is how a maxim reads when it is being used as a proof“he saumya sādho, idaṃ me bandhukṛtyaṃ bandhukāryam || … vyavasitaṃ kariṣyāmīti niścitaṃ kim || … pratyādeśāt kariṣyāmīti prativacanāt || … bhavatas tava dhīratāṃ gambhīratvaṃ na kalpayāmi na samarthaye khalu | … yācitaḥ san niḥśabdo 'pi nirgarjito 'pi | apratijānāno 'pītyarthaḥ | cātakebhyo jalaṃ pradiśasi dadāsi | … hi yasmāt satāṃ satpuruṣāṇāṃ praṇayiṣu yācakeṣu viṣaya īpsitārthakriyaivāpekṣitārthasampādanam eva pratyuktaṃ prativacanam”

the dependency structure

कल्पयामि · क्रिया — I construe, न समर्थये; the present of √क्लृप् made causative, glossed 'I do not make it out to be so'. With the न beside it the yakṣa says he is not treating the cloud's silence as its answer — a verb a commentator uses, about interpretation. The stanza hangs three more predications off it: the question कच्चित् व्यवसितम्, the fact प्रदिशसि, and the maxim प्रत्युक्तम्

न · — not; negating कल्पयामि — I do not take your gravity for a reply, that is, I am not reading your silence as your answer

खलु · — surely; the particle of assurance, kept in the gloss unchanged, न समर्थये खलु

धीरताम् · कर्म — gravity, गम्भीरत्वम्; the abstract noun on धीर, what the yakṣa refuses to construe as a reply. Not a compound, though the tagging makes it look like one

भवतः · षष्ठी — your honour's, भवतस्तव; the polite pronoun, replaced by the plain one so the case is not mistaken

प्रत्यादेशात् · अपादान — as a reply, करिष्यामीति प्रतिवचनात्; the ablative of what he will not take the gravity for. The word means the opposite of its sense at 2.35, where it was a rejection; here a reply, settled out of a different lexicon

सौम्य · सम्बोधन — gentle one, साधो; the last name the yakṣa has for the cloud, and a name for a temperament rather than a thing — not जलद or मेघ but what kind of person he takes it to be

व्यवसितम् · predicate of the opening question — settled on, करिष्यामीति निश्चितम्; a क्त with कच्चित् making it a question. Mallinātha glosses it not with a synonym but with the words the cloud would have said, resolved as: I will do it

कच्चित् · — I hope, कामप्रवेदने; the last question in the poem, and not really a question — the particle that asks after a thing the asker wants to be true

इदम् · कर्तृ — this; the errand, pointed at rather than described, which is what a demonstrative is for after a hundred and eighteen stanzas of describing it

बन्धुकृत्यम् · agreeing with इदम् — a kinsman's business, बन्धुकार्यम्; बन्धु is the word the whole poem has been earning — a stranger at 1.6, a friend by 2.28, family here

मे · षष्ठी — my; belonging to बन्धु inside the compound, not to कृत्य — the kinsman is his. The construction Mallinātha stops to license with देवदत्तस्य गुरुकुलम्

त्वया · कर्तृ — by you; the agent of the impersonal व्यवसितम्, a passive participle with its doer in the third case, as at 2.51's त्वया कथितम्

प्रदिशसि · क्रिया — you hand out, ददासि; a coordinate finite verb, and the present tense does the argument's work — not you gave or will give but what you do, so the cloud's character is stated as a habit and the inference is safe

जलम् · कर्म — water; the object of प्रदिशसि, the plainest word in the stanza — what the cloud has instead of speech

चातकेभ्यः · सम्प्रदान — to the cātakas; the bird that drinks nothing but falling rain, so the figure for somebody with one source and no alternative. It stood at 1.9 as the cloud's kinsman; here it is the cloud's dependant, and the whole argument for trusting it

याचितः · agreeing with the cloud — asked, याचितः सन्; √याच् is the root the whole poem stands on, a man asking a cloud, and here the word for it is used of the cloud's own conduct

सन् · supplied — being; the participle Mallinātha adds so the being-asked is the circumstance under which the giving happens

निःशब्दः · agreeing with the cloud — silent, निर्गजितः; and Mallinātha turns it into a person in one more word, अप्रतिजानानः, not promising. A cloud that does not thunder and a man who does not promise are the same act

अपि · — even so; concessive, carried into both of Mallinātha's glosses — the hinge of the analogy

प्रत्युक्तम् · predicate of the closing maxim — the answer, प्रतिवचनम्; a क्त standing as a noun, 'a reply'. The last line is a general truth propped under the particular case, the shape of अर्थान्तरन्यास

हि · — for, हि यस्मात्; the particle that turns the last line into the reason for the third, the joint of the figure the commentary does not name

ईप्सितार्थक्रिया · कर्तृ — doing the thing that was wanted, अपेक्षितार्थसम्पादनम्; the subject of the maxim, said three times over. 1.40 made the same claim in other nouns — the tasks the good take on for friends do not slacken

एव · — and nothing else, केवलम्; the restrictive particle, the last word of the argument — not that doing is a good answer but that it is the answer

सताम् · षष्ठी — of the good, सत्पुरुषाणाम्; the present participle of √अस् used as the word for people of quality, a class the cloud is being placed in — and the placing is the compliment

प्रणयिषु · अधिकरण — toward those who ask, याचकेषु विषये; the locative of what an attitude is directed at, as मयि was at 2.52. प्रणयिन् is one who asks because he is close enough to ask, which is what the yakṣa has made himself into

uncheckedthe reader's reading, following Mallinātha's Sañjīvinī for the anvaya, which needs सन् supplied; he glosses सौम्य as साधो, बन्धुकृत्यम् as बन्धुकार्यम् and licenses मे outside the compound with देवदत्तस्य गुरुकुलम्, व्यवसितम् as करिष्यामीति निश्चितम् with the Amara line for कच्चित्, प्रत्यादेशात् as प्रतिवचनात् out of the Śabdārṇava, धीरताम् as गम्भीरत्वम्, कल्पयामि as न समर्थये, निःशब्दः as निर्गजितः then अप्रतिजानानः, प्रदिशसि as ददासि, प्रत्युक्तम् as प्रतिवचनम्, and the maxim three times over (क्रिया केवलमुत्तरम्); his transition सम्प्रति मेघस्य प्रार्थनाङ्गीकारं प्रश्नपूर्वकं कल्पयति and the unattributed गर्जति शरदि proverb are his; the Telugu drawn from Vedam Venkataraya Sastri's Āndhra Meghasandeśam. The tree roots at कल्पयामि, with the question व्यवसितम्, the fact प्रदिशसि and the maxim प्रत्युक्तम् hung beside it. He names no figure for the अर्थान्तरन्यास of the last line.

*Gentle one, this kinsman's errand of mine — you have settled on it, I hope? I am not construing your gravity as a reply. Asked, you give water to the cātakas without a sound. For with the good, doing the thing that was wanted is itself the answer to those who ask.* **The cloud never speaks in this poem, and this is the stanza that turns that into an argument.** Mallinātha's transition says what is happening — सम्प्रति मेघस्य प्रार्थनाङ्गीकारं प्रश्नपूर्वकं कल्पयति, *now he supposes the cloud's acceptance of the request, with a question first.* The question is कच्चित्, and Amara settles what kind of question it is: **कच्चित्कामप्रवेदने**, कच्चित् is used in making a wish known. Mallinātha glosses even that — अभिप्रायज्ञापनं कामप्रवेदनम्. So the last question of the poem is a wish in the shape of a question, which is what *I hope you have* is. DCS reads the word as कश्चित्, a pronoun. **Then he puts words in the cloud's mouth twice.** व्यवसितम् is glossed करिष्यामीति निश्चितम्, *resolved as: I will do it*; प्रत्यादेशात् is glossed करिष्यामीति प्रतिवचनात्, *from a reply saying: I will do it.* The same three syllables both times, and the cloud has never said them. **प्रत्यादेश means the opposite here of what it meant at 2.35, and a different lexicon settles each.** There Amara gave प्रत्यादेशो निराकृतिः, a rejection, of the wine her eye had given up; here the Śabdārṇava gives आदेश among six words for a thing said, and it is a reply. The word stands twice in the poem and both times the commentary has to reach for a book. **The proof is the cātaka.** The bird drinks nothing but falling rain, so it has one source and no alternative; the cloud, asked, gives it water and does not thunder about it. Mallinātha glosses निःशब्दः twice and the second gloss is the whole analogy: निर्गजितः, not thundering, then **अप्रतिजानानः**, not promising. A cloud that does not thunder and a man who does not promise are the same fact stated in two vocabularies, and that identity is the argument for reading silence as consent. **Then he closes with a proverb about clouds and does not say whose it is.** गर्जति शरदि न वर्षति वर्षति वर्षासु निःस्वनो मेघः । नीचो वदति न कुरुते न वदति सुजनः करोत्येव — *in autumn the cloud thunders and does not rain; in the rains it rains without a sound. The base man talks and does not act; the good man does not talk, and simply acts.* It is unattributed, it is in the other metre, and it is about the addressee. **And the poem has made this claim before.** 1.40 closes मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः — the tasks the good take on for friends do not slacken. Same proposition, different nouns, seventy-nine stanzas apart, and both times said to somebody who has not answered. **The last line has the shape of अर्थान्तरन्यास exactly** — a particular case propped on a general truth, with हि for the joint — and Mallinātha names no figure, as he named none for the same shape at 2.40. The stanza also collects the poem's names for the cloud into one: सौम्य, *gentle one*, glossed साधो; बन्धु, kinsman; प्रणयिन्, one close enough to ask. **A stranger at 1.6, a friend at 2.28, family here.**

uncheckedthe reader's reading, following Mallinātha, Sañjīvinī's gloss. His are: हे सौम्य साधो, इदं मे बन्धुकृत्यं बन्धुकार्यम् with देवदत्तस्य गुरुकुलमितिवत्प्रयोगः, व्यवसितं करिष्यामीति निश्चितम् with the Amara line for कच्चित् and अभिप्रायज्ञापनं कामप्रवेदनम्, प्रत्यादेशात्करिष्यामीति प्रतिवचनात् with the Śabdārṇava line, भवतस्तव धीरतां गम्भीरत्वं न कल्पयामि न समर्थये, याचितः सन्निःशब्दोऽपि निर्गजितोऽपि । अप्रतिजानानोऽपीत्यर्थः, चातकेभ्यो जलं प्रदिशसि ददासि, हि यस्मात्सतां सत्पुरुषाणां प्रणयिषु याचकेषु विषये ईप्सितार्थक्रियैवापेक्षितार्थसम्पादनमेव प्रत्युक्तं प्रतिवचनम्, क्रिया केवलमुत्तरम्, the unattributed गर्जति शरदि verse, and the transition सम्प्रति मेघस्य प्रार्थनाङ्गीकारं प्रश्नपूर्वकं कल्पयति. That प्रत्यादेश stands at 2.35, that चातक stands at 1.9, that 1.40 makes the same claim and that the last line has the shape of अर्थान्तरन्यास are the reader's, checked against `text.md`. Pāṇini 5.1.119, 3.3.114, 6.1.15, 6.1.88 and 6.1.109 are by way of skt-data's sūtra corpus, none of them named by him. Amara's text, the Śabdārṇava and the source of the quoted proverb are not in this repository and none of the three can be checked“garjati śaradi na varṣati varṣati varṣāsu niḥsvano meghaḥ | nīco vadati na kurute na vadati sujanaḥ karotyeva”

Gentle one, this kinsman's errand of mine — you have settled on it, I hope? I am not construing your gravity as a reply. Asked, you give water to the cātakas without a sound. For with the good, doing the thing that was wanted is itself the answer to those who ask. The whole stanza turns the cloud's silence — it never speaks in the poem — into consent, on the argument that the good answer by acting, not by promising. And it collects the poem's names for the cloud into one place: सौम्य, gentle one; बन्धु, kinsman; प्रणयिन्, one close enough to ask — a stranger at 1.6, a friend at 2.28, family here.

  • Mallinātha, Sañjīvinī — 2.54, whole-verse gloss

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