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’].”
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.].”
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].”
liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ
liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ | tac ca liṅgam īśvara-paribhāṣito dharma iti tasya svabhāva-siddhatā | tataś ca liṅgānāṁ prakṛti-vācyatvam eva nyāyatvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)
“That by which something is indicated, that is, known, is a liṅga, that is, a characteristic. This is the meaning. Furthermore, its [i.e., a liṅga’s] establishment in the nature [of an object, i.e., its being innate in an object] is because a liṅga is a quality assigned by Īśvara. Thus also, nature being that which is to be expressed by liṅgas is indeed appropriate.”
liṅgaṁ strī-puṁ-napuṁsaka-śabda-vācyam
liṅgaṁ strī-puṁ-napuṁsaka-śabda-vācyam | tac ca “saṁstyāna-prasarau liṅgam” iti bhāṣye lakṣitam | tac ca saṁstyānaṁ saṁhatiḥ, ekī-bhāvād apacayo lakṣyate | prasaro vistāraḥ, tasmād upacayaḥ | ayam arthaḥ—stanādi-cihnaiḥ prasiddheṣu strī-puṁ-napuṁsakeṣv apacayopacaya-dvi-sāmya-rūpo yo dharma-kramo dṛśyate taṁ kramam avalambya bahulam īśvara-paribhāṣito vastuno dharma-viśeṣo liṅgam iti |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 924)
“Liṅga (“gender”) is that which is to be expressed by the words strī (“feminine”), puṁs (“masculine”), and napuṁsaka (“neuter”). It is also defined in the Bhāṣya [i.e, the Mahābhāṣya], ‘Contraction (saṁstyāna) and projection (prasara) are gender (liṅga).” ‘Contraction’ (saṁstyāna), that is, constriction [of the vagina], is defined as diminution [in size] on account of coalescence. ‘Projection’ (prasara) is extension and subsequent expansion [in size of the penis]. The meaning is this: liṅga (“gender”) is the particular quality of objects, often assigned [to them] by Īśvara, based on the series of qualities in the form of diminution [i.e., femininity], expansion [i.e., masculinity], and an equality of the two [i.e., neutrality] that are observed by means of the characteristics of breasts and so forth among those who are well-known to be females, males, and of neuter gender.”
liṅgyate jñāyate’neneti liṅgam
liṅgyate jñāyate’neneti liṅgam |
(Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45, 924)
“That by which something is indicated, that is, is known, is [called] a liṅga.”
yenoccāritenārthaḥ pratīyate sa śabdaḥ
yenoccāritenārthaḥ pratīyate sa [śabdaḥ] |
(Vṛtti on Śṛṅgāra-prakāśa: 1.13)
“That by the utterance of which meaning is understood [is a śabda (‘word’)].”
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.”
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].”
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].”