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.”
Authors
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].”
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.”
anya-tulyatva-vidhānam atideśaḥ
anya-tulyatva-vidhānam atideśaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 54)
“An atideśa is treatment [of something] as being equal to another [thing].”
kartavyatvenopadeśo vidhiḥ
kartavyatvenopadeśo vidhiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 47)
“A vidhi is a compulsory instruction.”
paribhāṣeyam | sā cāniyame niyama-kāriṇī
paribhāṣeyam | sā cāniyame niyama-kāriṇī |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 44)
“That which makes a rule where there was no rule—this is a paribhāṣā (general rule).”
nāma-karaṇaṁ sañjñā
nāma-karaṇaṁ sañjñā |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 42)
“Sañjñā means assigning a name.”
sañjñā ca paribhāṣā ca vidhir niyama eva ca
sañjñā ca paribhāṣā ca vidhir niyama eva ca |
atideśo’dhikāraś ca ṣaḍ-vidhaṁ sūtra-lakṣaṇam ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 42)
“The categories of sūtras are of six types: sañjñā, paribhāṣā, vidhi, niyama, atideśa, and adhikāra.”
sargabandho mahākāvyam ucyate tasya lakṣaṇam
sargabandho mahākāvyam ucyate tasya lakṣaṇam |
āśīr namaskriyā vastu-nirdeśo vāpi tan-mukham ||
(Kāvyādarśa: 1.14)
“That [composition] which is constructed in sections is called a mahākāvya [‘epic poem’]. Its characteristic is that its opening is a blessing (āśīḥ), an offering of obeisance (namaskriyā), or [may also include] a specification of [its] subject-matter.”
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.”