Jīva Gosvāmī – Page 41

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane
lajjā-jīvana-rodane ca hadane nṛtye vilāse krudhi |
trāsa-syanda-nivāsa-śoṣa-maraṇa-spardhā-vihāreṣv api
jñāto dhātur akarmakaḥ kṣaya-madodvega-prakampeṣv api ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 397)

“A dhātu is known as akarmaka (intransitive) when it is in the sense of sattā (“existing”), vṛddhi (“increasing”), viśuddhi (“becoming pure”), siddhi (“becoming fulfilled”), śayana (“sleeping”), sthāna (“standing, remaining”), āsana (“sitting”), bhāsana (“shining”), lajjā (“being shy”), jīvana (“living”), rodana (“crying”), hadana (“evacuating”), nṛtya (“dancing”), vilāsa (“playing”), krudh (“being angry”), trāsa (“being afraid”), syanda (“flowing”), nivāsa (“residing”), śoṣa (“becoming dry”), maraṇa (“dying”), spardhā (“being envious, being competitive”), vihāra (“wandering”), kṣaya (“waning”), mada (“being delighted, becoming intoxicated”), udvega (“becoming agitated”), and prakampa (“trembling”) [as well as jāgaraṇa (“remaining awake”), dhāvana (“running”), hasana (“smiling, laughing”), janana (“being born”), and so on].”

Read on →

kṛṣṇa-līlā-kathā-bīja-rūpa-dhātu-gaṇo mayā

kṛṣṇa-līlā-kathā-bīja-rūpa-dhātu-gaṇo mayā |
saṅkṣepād vakṣyate tena kṛṣṇo mahyaṁ prasīdatu ||
(Jīva Gosvāmī’s Dhātu-pāṭha)

“Dhātus [i.e., verbal roots], the seeds of [all] discussion of Kṛṣṇa’s līlās, are listed by me in brief [here in this Dhātu-saṅgrahaḥ]. May Kṛṣṇa bestow grace upon me because of this.”

Read on →

yaḥ kartā karma karaṇaṁ sampradānam aśeṣataḥ

yaḥ kartā karma karaṇaṁ sampradānam aśeṣataḥ |
apādānādhikaraṇe tat-sambandho bhaved iha ||
(Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

[Translation based on the Amṛta-ṭīkā presenting the meaning related to grammar:] “Here [i.e., in this prakaraṇa] the relationship [with the kriyā (verb)] of the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) [i.e., of all six kārakas] shall be [presented] in full.”
[Translation based on the Amṛta-ṭīkā presenting the meaning related to Bhagavān:] “May a relationship with he who is the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) in all respects [i.e., by means of his various forms] be manifest here [i.e., in me].”
[Translation based on the Amṛta-ṭīkā presenting a second meaning related to Bhagavān:] “Here [i.e., in this world] let [only] a relationship with he who in all respects is the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) be manifest [to me].”

Read on →

pravartante kriyāḥ sarvā yato’rvācīna-vastuṣu

pravartante kriyāḥ sarvā yato’rvācīna-vastuṣu |
hares tasyaiva līlās tā nirūpyante yathā-mati ||
(Hari-nāmāmṛta-vyākaraṇa: Ākhyāta-prakaraṇa, 1)

“Hari from whom all kriyās [i.e., actions and verbs, that is, words that refer to actions] proceed into the midst of modern-day objects [i.e., worldly objects]—those līlās of his alone are described [here in this section (prakaraṇa) about verbs by me] according to my understanding.”

Read on →

ya ekaḥ sarva-rūpāṇāṁ sarva-nāmnāṁ tathāśrayaḥ

ya ekaḥ sarva-rūpāṇāṁ sarva-nāmnāṁ tathāśrayaḥ |
tasya viṣṇoḥ padaṁ sarvaṁ viṣṇubhaktyā nirūpyate ||
(Hari-nāmāmṛta-vyākaraṇa: Nāma-prakāraṇa, 1)

[General meaning:] “All the abodes of Viṣṇu, he who is the only shelter of all forms and all names, are perceived through Viṣṇu-bhakti.”
 [Grammatical meaning:] “All padas [i.e., inflected words] are produced through [application of] a viṣṇubhakti [i.e., a suffix] and related to Viṣṇu, he who is the only shelter of all nāmas [i.e., of all nominal bases, or, of all pronouns] and all forms [i.e., of all the forms of inflected words].”

Read on →

yad idaṁ sandhi-nirmāṇaṁ varṇānām ārabhe mudā

yad idaṁ sandhi-nirmāṇaṁ varṇānām ārabhe mudā |
tena me kṛṣṇa pādābje manaḥ-sandhir vidhīyatām ||
(Hari-nāmāmṛta-vyākaraṇa: Sandhi-prakāraṇa, 1)

“By this formulation of [rules for] sandhi [i.e., combination] of phonemes which I begin with joy, O Kṛṣṇa, may my mind be brought into sandhi [i.e., connection] with your lotus feet.”

Read on →

vyākaraṇe maru-nīvṛti jīvana-lubdhāḥ sadāgha-saṁvignāḥ

vyākaraṇe maru-nīvṛti jīvana-lubdhāḥ sadāgha-saṁvignāḥ |
hari-nāmāmṛtam etat pibantu śatadhāvagāhantām ||
(Hari-nāmāmṛta-vyākaraṇa: Maṅgalācaraṇa, 3)

“May those who are constantly afflicted by adversity and longing for water in the desert of grammar drink this nectar of Hari’s names and plunge [therein] a hundred times.”

Read on →

āhata-jalpita-jaṭitaṁ dṛṣṭvā śabdānuśāsana-stomam

āhata-jalpita-jaṭitaṁ dṛṣṭvā śabdānuśāsana-stomam |
hari-nāmāvali-valitaṁ vyākaraṇaṁ vaiṣṇavārtham ācinmaḥ ||
(Hari-nāmāmṛta-vyākaraṇa: Maṅgalācaraṇa, 2)

“After reviewing a multitude of manuals on words [i.e., grammar textbooks] entangled with unfounded statements, we are compiling a grammar for the Vaiṣṇavas inset with a series of Hari’s names.”

Read on →

kṛṣṇam upāsitum asya srajam iva nāmāvaliṁ tanavai

kṛṣṇam upāsitum asya srajam iva nāmāvaliṁ tanavai |
tvaritaṁ vitared eṣā tat-sāhityādijāmodam ||
(Hari-nāmāmṛta-vyākaraṇa: Maṅgalācaraṇa, 1)

“To worship Kṛṣṇa, let me compose a series of his names like a garland [for him]. This [series of names] will quickly bestow the delight produced by his association and so forth [alt., the delight produced by literature and so forth related to him].”

Read on →

prakṛty-āśritaṁ prakṛtāv api pūrva-pūrvam antaraṅgaṁ

prakṛty-āśritaṁ prakṛtāv api pūrva-pūrvam antaraṅgaṁ, prakṛter bahir-āśritaṁ bahiraṅgam, svalpāśritam antaraṅgaṁ, bahv-āśritaṁ bahiraṅgam, antaraṅga-bahiraṅgayor antaraṅgo vidhir balavān iti |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 211)

“A rule that applies to the prakṛti and among such rules that apply to the prakṛti those that are respectively earlier are [called] antaraṅga; a rule that applies outside of the prakṛti is [called] bahiraṅga; a rule that applies in fewer cases is [called] antaraṅga, and a rule that applies in more cases is [called] bahiraṅga; and between an antaraṅga rule and a bahiraṅga rule, the antaraṅga rule is stronger.”

Read on →