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- Read on →: tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā
tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā |
aprāśastyaṁ virodhaś ca nañ-arthāḥ ṣaṭ prakīrtitāḥ ||
(A prācīna kārikā; cited in the Amṛta-ṭīkā and Bāla-toṣaṇī-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: 1730)“(1) Similarity to it [i.e., the substantive to which nañ- is affixed] and (2) absence [of it], (3) difference from it, (4) smallness of it, (5) non-praiseworthiness [of it], and (6) opposition [to it] are the six stated meanings of nañ [i.e., the negative prefix].”
- Read on →: dhātv-arthaṁ bādhate kaścit kaścit tam anuvartate tam
dhātv-arthaṁ bādhate kaścit kaścit tam anuvartate tam |
eva viśinaṣṭy anyo’narthako’nyaḥ prayujyate ||
(Prayuktākhyāta-mañjarī: 3.4.12)“Some [prefixes] block the meaning of the verbal root, some follow it, others distinguish it, and others are used without meaning [i.e., to fill out the meter in a verse].”
- Read on →: pra-parāpa-sam-anv-ava-nir-dur-abhi
pra-parāpa-sam-anv-ava-nir-dur-abhi-
vy-adhi-sūd-ati-ni-prati-pary-apayaḥ |
upa āṅ iti viṁśatir eṣa sakhe
upasarga-vidhiḥ kathitaḥ kavinā ||
(Unknown source; cited in Hari-nāmāmṛta-vyākaraṇa-vṛtti: 406)“The twenty—pra, parā, apa, sam, anu, ava, nir, dur, abhi, vi, adhi, su, ud, ati, ni, prati, pari, api, upa, and ā[ṅ]—[are the prādis]. O friend, this [i.e., this rule that the prādis are combined with dhātus and applied as a prefix (as per Hnv: 406)] is known by the wise as the rule of the upasarga.”
- Read on →: tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ
tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ |
prathamo lamba-karṇaḥ syād dvitīyā dṛṣṭa-sāgaraḥ ||
(Cāṅgu-sūtra)“The bahuvrīhi is known to be of two types: tadguṇa and atadguṇa (or, tad-guṇa-saṁvijñāna and atad-guṇa-saṁvijñāna) [i.e., a compound wherein the quality described by the members of the compound is perceived in the object which the compound as a whole describes, and a compound wherein the quality described by the members of the compound is not so perceived]. ‘Long-ear’ (lamba-karṇaḥ) can be the first [i.e., an example of the first type is lamba-karṇa, lit., one who has long ears, that is, an elephant,] and ‘seen-ocean’ (dṛṣṭa-sāgara) the second [i.e., an example of the second type is dṛṣṭa-sāgara, one who has seen the ocean].”
- Read on →: ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ
ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ |
nityānityatva-yogena lug-aluktvena ca dvidhā ||
tatrāṣṭadhā tatpuruṣaḥ saptadhā karmadhārayaḥ |
saptadhā ca bahuvrīhir dvigur ābhāṣito dvidhā ||
dvandvo’pi dvividho jñeyo’vyayībhāvo dvidhā mataḥ |
teṣāṁ punaḥ samāsānāṁ prādhānyaṁ syāc caturvidham ||
ca-kāra-bahulo dvandvaḥ sa cāsau karmadhārayaḥ |
yasya yeṣāṁ bahuvrīhiḥ śeṣas tatpuruṣaḥ smṛtaḥ ||
(Samāsa-cakram: 1–4)“Samāsas (compounds) are in brief sixfold, and further [i.e., in terms of more detailed categorization] twenty-eightfold. They are also of two types by use of them as being compulsory or non-compulsory [i.e., being compounds the meaning of which cannot be expressed by its members when isolated, or not so] and of them being luk and non-luk [i.e., being compounds wherein the inflectional endings (pratyayas) of prior members are elided (luk), or not so]. Therein [among them], the (1) tatpuruṣa is eightfold, the (2) karmadhāraya is sevenfold, the (3) bahuvrīhi is also sevenfold, and the (4) dvigu is said to be of two types. The (5) dvanda too should be known to be of two types. The (6) avyavībhāva is considered to be of two types. Further, principality [i.e., a particular word being the principal member] within these samāsās can be of four types. The dvandva [i.e., the analytic paraphrase thereof] has many ca’s, and the karmadhāraya [has in its standard paraphrase] ‘sa ca asau’. The bahuvrīhi has yasya and yeṣām, and the rest are known to be the tatpuruṣa.”
- Read on →: dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ
dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ |
tatpuruṣa karma dhāraya yenāhaṁ syāṁ bahuvrīhiḥ ||
(Udbhaṭa)[A play upon the names of the six types of samāsa wherein a poor man begs a royal official:] “I am dual (dvandva) [i.e., I am married; alt., I am in a quarrel (with my wife)] and I possess [just] two cows (dvigu). There is always an absence of expenditure (avyayībhāva) in my home [i.e., as I am very poor and have no money to spend]. [Therefore,] O person of his (tatpuruṣa) [i.e., O honored assistant to the King], please grant (dhāraya) me [lit., cause me to hold] a result (karma) by which I may become rich (bahuvrīhi) [i.e., one in possession of much rice].”