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- Read on →: sambodhanam āmantraṇaṁ, tac ca nāmnā nāmina ābhimukhya-bhāvanam
sambodhanam āmantraṇaṁ, tac ca nāmnā nāmina ābhimukhya-bhāvanam |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 925)“Calling (sambodhana) means addressing, and that means drawing the attention of possessor of a name with that name.”
- Read on →: svayaṁ rājate iti svaraḥ
svayaṁ rājate iti svaraḥ |
(Unknown source)“A svara [i.e., a vowel, or, musical note] is that which exists on its own [i.e., it can be pronounced by itself and doesn’t require another type of phenome, unlike vyañjanas (consonants) which require a svara to be pronounced].”
- 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].”