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- Read on →: samāsa-vākyaṁ vigrahaḥ
samāsa-vākyaṁ vigrahaḥ |
(Hari-nāmāmṛta-vyākaraṇa: 1684)“An explanation of a compound is [called] a vigraha [i.e., isolation and analysis of the words (padas) in a compound that produces specific understanding of the meaning of the compound].”
- Read on →: prādhānyena vyapadeśā bhavanti
prādhānyena vyapadeśā bhavanti |
(Unknown source; cited in the Sārārtha-darśinī-ṭīkā on Śrīmad Bhagavad-gītā)“Statements occur on the basis of prominence [i.e., they can be based on a prominent aspect of what they describe and not necessarily on something that is literally true in every sense about their object].”
- Read on →: kṛṣṇasya vigrahe bhāti samāsenākhilaṁ padam
kṛṣṇasya vigrahe bhāti samāsenākhilaṁ padam |
itīva smārakaṁ vakṣye samāsa-pada-vigraham ||
sa-bahuvrīhi-dvigutā-mātre lubdho’smi sa-dvandvaḥ |
tat puruṣa karma dhāraya bhakter yenāvyayī-bhāvaḥ ||
(Hari-nāmāmṛta-vyākaraṇa: Samāsa-prakaraṇa, 1–2)“I will now describe the compounding (samāsa) and isolation (vigraha) of words (padas) [i.e., the rules of grammar regarding the formation of compounds and the isolation of the words in compounds], which are like reminders that all things (padas) exist in aggregation (samāsa) in the figure (vigraha) of Kṛṣṇa. I am greedy and quarrelsome (sa-dvandva) just to have a lot of rice (sa-bahu-vrīhi) and two cows (dvi-gu). Therefore (tat), O Puruṣa [i.e., O Kṛṣṇa], please cause [me] to perform (dhāraya) action (karma) by which a non-declining state (avyayī-bhāva) of bhakti [to you] shall come to be.”
- Read on →: apauruṣeyaṁ vākyaṁ vedaḥ
apauruṣeyaṁ vākyaṁ vedaḥ | sa ca vidhi-mantra-nāmadheya-niṣedhārthavāda-bhedāt pañca-vidhaḥ |
(Artha-saṅgraha: 1 (10))“Veda is a statement that is not produced by a puruṣa (apauruṣeya) [i.e., a statement that is beginninglessly self-existent and thus not produced by any living being]. That [i.e., Veda], furthermore, is of five types according to the divisions of (1) vidhi [i.e., injunction], (2) mantra [i.e., hymn], (3) nāmadheya [i.e., name], (4) niṣedha [i.e., prohibition], and (5) arthavāda [i.e., explanatory or eulogistic passage].”
- Read on →: yatra niṣkāma-dharma-nirmala-cittaḥ
yatra niṣkāma-dharma-nirmala-cittaḥ sat-prasaṅga-lubdhaḥ śraddhāluḥ śānty-ādimān adhikārī | sambandho vācya-vācaka-bhāvaḥ | viṣayo niravadyo viśuddhānanta-guṇa-gaṇo’cintyānanta-śaktiḥ sac-cid-ānandaḥ puruṣottamaḥ | prayojanaṁ tv aśeṣa-doṣa-vināśa-puraḥsaras tat-sākṣātkāra … |
(Govinda-bhāṣya on Vedānta-sūtra: 1.1.1)“… In which [i.e., in the Vedānta-sūtra], the bearer of eligibility (adhikārī) is a person who is of taintless heart by virtue of [engagement in] desireless dharma, is desirous of association with sādhus, is endowed with śraddhā [in the meaning of śāstra], and is possessed of tranquility and so forth [i.e., control of the mind, control of the senses, and other virtues]. The relation (sambandha) [of the text with its subject (viṣaya)] is of the nature of referent (vācya) and referrer (vācaka). The subject (viṣaya) is the irreproachable Supreme Person (Puruṣottama) constituted of eternal being, consciousness, and bliss and possessed of endless pure qualities and endless inconceivable potency. The aim (prayojana) is direct perception (sākṣātkāra) of him preceded by the disintegration of all faults.”
- Read on →: viṣayo viśayaś caiva pūrvapakṣas tathottaram
viṣayo viśayaś caiva pūrvapakṣas tathottaram |
nirṇayaś ceti pañcāṅgaṁ śāstre’dhikaraṇaṁ smṛtam ||
(Śloka-vārtika of Kumārila Bhaṭṭa)“(1) The subject (viṣaya), (2) a doubt (viśaya) [regarding it], (3) a prior position (pūrvapakṣa) [regarding it], then (4) the answer [lit., the ‘latter’ position regarding it], (5) and the conclusion (nirṇaya)—an adhikaraṇa [i.e., ‘topic’] in śāstra in known to be of these five parts.”