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- Read on →: sūtrārtho varṇyate yatra vākyaiḥ sutrānusāribhiḥ
sūtrārtho varṇyate yatra vākyaiḥ sutrānusāribhiḥ |
svapadāni ca varṇyante bhāṣyaṁ bhāṣya-vido viduḥ ||
(Abhiyuktokti)“Knowers of a bhāṣya know a bhāṣya [i.e., a commentary] to be that in which the meaning of sūtras is explained with sentences that follow the sūtras and in which the sūtras’ own words are explained.”
- Read on →: padacchedaḥ padārthoktir vigraho vākyayojanā
padacchedaḥ padārthoktir vigraho vākyayojanā |
ākṣepasya samādhānaṁ vyākhyānaṁ pañca-lakṣaṇam ||
(Parāśara Purāṇa: 18.17–18)“(1) Word division (padaccheda) [i.e., separation and restroration of each word in the text to its fundamental form prior to the application of sandhi and other rules of composition], (2) stating the meaning of words (padārtha-ukti) [i.e., offering contextually appropriate synonyms, paraphrases, definitions, examples, and so forth, typically for the sake clarification], (3) analysis [of compounds] (vigraha) [i.e., explaining the meaning of compound words, typically by explaining the roles, relationships, and meanings of the individual words contained inside a compound word], (4) sentence construction (vākya-yojanā, alt., anvaya) [i.e., re-ordering the words in the text according to the rules of conventional syntax, and (5) resolution of concerns (ākṣepasya samādhānam) [i.e., anticipating doubts, questions, objections, and so forth that readers may have about the text and fostering explanations to resolve them] are the five characteristics of a commentary (vyākhyāna).”
- Read on →: śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ
śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ, kārya-paryāyas tac-chabdaḥ, saṁskāra-śabdaś cāvyutpannaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 768)“The word saṁskṛta (“Sanskrit”) in the sense of the language of the śāstra, this word [i.e., saṁskṛta] as a synonym of [the word] kārya [in the sense of an effect or product, such as when used to describe food as being “prepared” (saṁskṛta)], and the word saṁskāra [i.e., a purificatory rite or mental impression] are [all] underived (avyutpannaḥ).”
- Read on →: yaḥ śabdena pratyāyyate sa ca arthaḥ
yaḥ śabdena pratyāyyate sa ca [arthaḥ] |
(Vṛtti on Śṛṅgāra-prakāśa: 1.13)“That which is caused to be understood by a śabda (word) [is artha [‘meaning’].”
- Read on →: kālasya lakṣaṇam āha sandarbhe
kālasya lakṣaṇam āha sandarbhe, kālas tu bhūta-bhaviṣyad-vartamānaś cira-kṣiprādi-vyavahāra-hetuḥ kṣaṇādi-parārdhāntaś cakra-vat parivartamānaḥ, pralaya-sarga-nimitta-bhūto jaḍa-dravya-viśeṣaḥ, iti kiṁ ca kāla ākāśa-vad aparicchinno vibhuḥ, bhūta-bhaviṣyad-ādi-vyapadeśas tu kiñcid vastunaḥ sattām apekṣya hi jāyata iti bodhyam | acyutādi-daśa-kāla-vibhāgā daśa-la-kāratvena vyapadiṣṭāḥ prācīnaiḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1057)“The characteristics of time have been stated in a composition as follows: ‘Time (kāla), however, is a particular inert entity that is constituted of past, future, and present; is the cause of slow, quick, and other manners of behavior; begins with a moment (kṣaṇa) and ends with an “other half” (parārdha) [i.e., a unit of 100,000 billions of years, that is, a measure of fifty years, or half, of the lifespan of Brahmā]; revolves like a wheel; and is the efficient cause of the destruction and (re-) emanation [of the universe].’ Furthermore, it should be understood that time is undivided and pervading like the sky, and the designations of past, future, and so on arise only in regard to the existence of some particular object. The ten divisions of time beginning with acyuta [i.e., the present tense] have been designated by the ancients [i.e., Pāṇini] by the ten “la’s” [i.e., laṭ-lakāra, etc.].”
- Read on →: aneka-samavetatvaṁ jātitvam
aneka-samavetatvaṁ jātitvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyārakaraṇa: 923)“Inherence in many [i.e., that which is inherent in many different entities] is a classification (jāti) [alt., a generic property].”