Jīva Gosvāmī

samasta-vyāpi sāmānyam, eka-deśa-vyāpī viśeṣaḥ

samasta-vyāpi sāmānyam, eka-deśa-vyāpī viśeṣaḥ; sāmānya-vidhir utsargo, viśeṣa-vidhir apavādaḥ iti sthite pūrva-parayoḥ para-vidhir balavān, nityānityayor nityaḥ, antaraṅga-bahiraṅgayor antaraṅgaḥ, utsargāpavādayor apavādaḥ | teṣu cottarottara iti |
(Paribhāṣendu-śekhara; cited in the Vṛtti on Hari-nāmāṛta-vyākaraṇa: 59)

“That which pervades [i.e. applies to] a whole [i.e., an entire group or class] is [called] sāmānya (“general”), and that which pervades [i.e. applies to] one section [of a group or class] is [called] viśeṣa (“specific”). A sāmānya-vidhi (“general injunction”) is [called] an utsarga (“general rule”), and a viśeṣa-vidhi (“specific injunction”) is [called] an apavāda (“exception,” a specific rule that restricts a general rule). With the aforementioned is established, (1) between an earlier and later [injunction], the later injunction is predominant; (2) between a nitya (“constant”) and anitya (“inconstant”) [injunction], the nitya [is predominant]; (3) between an antaraṅga (“internal”) and bahiraṅga (“external”) [injunction], the antaraṅga [is predominant]; and (4) between an utsarga, and an apavāda, the apavāda [is predominant]. Among these [four categories of injunctions], each later one [is predominant over the earlier ones].”

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kāryiṇā hanyate kāryī kāryāṁ kāryeṇa hanyate

kāryiṇā hanyate kāryī kāryāṁ kāryeṇa hanyate |
nimittaṁ ca nimittena yac cheṣam anuvartate ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇam: 50)

“A kāryī [i.e., the object of an operation] is eliminated by a kāryī. A kārya (operation) is eliminated by a kārya. A nimitta (cause of an operation) is eliminated by a nimitta. And that which remains carries over [from the previous sūtra].”

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kvacit pravṛttiḥ kvacid apravṛttiḥ

kvacit pravṛttiḥ kvacid apravṛttiḥ
kvacid vibhāṣā kvacid anyad eva |
vidher vidhānaṁ bahudhā samīkṣya
caturvidhaṁ bāhulakaṁ vadanti ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 195)

“Sometimes application, sometimes non-application, sometimes optionality, and sometimes only something else—[in this way] observing various implimentations of a rule, the previous authorities say bāhulaka (bahula) is of four types.”

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kartā svatantra ity ukto hetu-kartā prayojakaḥ

kartā svatantra ity ukto hetu-kartā prayojakaḥ |
prayojakādhīna-kartā prayojya iti sa tridhā ||
(Hari-nāmāmṛta-vyākaraṇa-vṛtti: 930)

“A kartā (agent) is called the svatantra (the independent agent), a hetu-kartā (causative agent) the prayojaka (the engaging agent)m and a prayojakādhīna-kartā (an agent under the control of a prayojaka) the prayojya (an engaged agent). Thus he [i.e., a kartā (agent)] is of three types [i.e., an agent can be (1) an independent agent who both causes and performs an action, (2) an engaging agent who causes an action to be performed but does not perform it personally, and (3) an engaged agent who does not cause the action to be performed but performs it under the control of an engaging agent].”

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pūrva-parayoḥ sahaivādeśo nipātaḥ

pūrva-parayoḥ sahaivādeśo nipātaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 257)

“The simultaneous replacement of the former [i.e., the prakṛti] and the later [i.e., the pratyaya] is [called] a nipāta.”

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pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam

pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam adyatana-kālas tad-bhinno’nadyatanaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1060)

“Adyatana (“today”) refers to the day along with two yāmas [i.e. quarters] of the prior and latter nights. Anadyatana (“not today”) is that which is distinct from this.”

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śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo

śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayī toyam amṛtam |
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhī
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca ||
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca sumahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ |
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ
vidantas te santaḥ kṣiti‑virala‑cārāḥ katipaye ||
(Brahma-saṁhitā: 5.55–56; cited in Hari-bhakti-vilāsa: 5.143; Bṛhad Bhāgavatāmṛta: 2.7.94–95; Laghu Bhāgavatāmṛta: 1.5.500–501; Kṛṣṇa Sandarbha: 172, 177, 186; Prīti Sandarbha: 111; Caitanya-caritāmṛta: 2.14.227)

“That [place] where the lovers [alt., women] are Śrīs [i.e., resemblant of Lakṣmī], the beloved is the Supreme Puruṣa [i.e., he who is superior even to Nārāyaṇa and expands himself to reciprocate with every lover], the trees are desire-trees, the land is made of thought-jewels, the water is nectar, the speech is song, the movement is dance, the vaṁśī [i.e., flute] is a dear sakhī [i.e., is a friend to Kṛṣṇa as his constant companion and a friend to the residents of Vraja by making Kṛṣṇa’s pleasure and whereabouts known], the conscious, blissful, superb light is supremely relishable, an ocean of milk flows from the cows [i.e., where the cows become absorbed in the sound of the flute and yield unlimited milk], and where even the time [i.e., the time span] known as half of the most immense [i.e., half of the lifespan of Brahmā] or [the time span known as half of] the blink of the eye [i.e., an instant] does not pass [i.e., where the troublesome effects of time are absent and the residents are unaware of time on account of their absorption]—I worship [i.e., take shelter in] that Śvetadvīpa [lit., ‘white island’] which [only] a few sādhus in this world, who move about in seclusion on the earth [out of attachment to Kṛṣṇa and non-attachment to everything of the world; alt., who are extremely rare], know to be Goloka.”

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