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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.”

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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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