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- Read on →: kṛṣṇere nācāya prema bhaktere nācāya
kṛṣṇere nācāya prema bhaktere nācāya |
āpane nācaye—tine nāce eka-ṭhā̐ya ||
(Caitanya-caritāmṛta: 3.18.18)“Prema makes Kṛṣṇa dance, makes bhaktas dance, and itself dances; three [i.e., Kṛṣṇa, his bhaktas, and prema itself thus] dance together.”
- Read on →: durgame pathi me’ndhasya skhalat-pāda-gater muhuḥ
durgame pathi me’ndhasya skhalat-pāda-gater muhuḥ |
sva-kṛpā-yaṣṭi-dānena santaḥ santv avalambanam ||
(Caitanya-caritāmṛta: 3.1.2)“May the sādhus, by giving [me] the staff of their grace, be the support of I who am blind and whose feet are repeatedly slipping on the difficult to traverse path.”
- Read on →: adhikārī ca sambandho viṣayaś ca prayojanam
adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)“The eligible person (adhikārī), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”
- Read on →: ṇiḥ preraṇādau
ṇiḥ preraṇādau |
(Hari-nāmāmṛta-vyākaraṇa: 787)“[The pratyaya] [ṇ]i [is applied after a dhātu] in [the sense of] preraṇa (causation) and so on.”
- Read on →: bhāvini bhūta-vad upacāraḥ
bhāvini bhūta-vad upacāraḥ |
(Kātantra-vyākaraṇa: 26; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇam: 859, Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 3.21.25)“The figure of speech in the case of the immediate future being [spoken of] as if in the immediate past [i.e., there is a figure of speech in which something that is just about to a happen is spoken of as having already happened].”
- Read on →: bahutra prāptau saṅkocanaṁ niyamaḥ
bahutra prāptau saṅkocanaṁ niyamaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 242)“A niyama is a restriction where a sūtra would apply in many places.”