Hermeneutics

sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni

sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni | śāstreṇa, tat-tātparyeṇa, tad-anusāri-mahājana-prasiddhyā, tat-tad-anusāri-sambhavena ca |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.44)

“‘With illustration’ here means illustrations attained by four pramāṇas (means of knowing): (1) by śāstra, (2) by its intention (tātparya), (3) by the realization of mahājanas following that [i.e., the śāstra’s intention], and (4) by that which is produced following that [realization] of that [intention of the śāstra].”

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vākya-doṣo nāma yathā khalv asminn arthe nyūnam adhikam

vākya-doṣo nāma yathā khalv asminn arthe nyūnam adhikam anarthakam apārthakaṁ viruddhaṁ ceti |
(Caraka-saṁhitā: 3.8.54)

“Fault in a statement is known as follows in regard to the object [which the statement describes]: (1) deficient (nyūna) [i.e., the statement fails to sufficiently convey the nature of the object; the statement is too laconic], (2) verbose (adhika) [i.e., the statement uses more words than necessary to convey the nature of the object; the statement contains redundancy or irrelevant content], (3) meaningless (anarthaka) [i.e., the statement does not make sense; the statement does not convey any object], (4) incoherent (apārthaka) [i.e., the statement does not convey a complete sense; the statement contains syntactically disjointed content], (5) contradictory (viruddha) [i.e., the statement conveys an idea of the object that is contrary to the actual nature of the object; the statement is erroneous].”

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sarvatrāvaśeṣe luptasya śakty-āropa

sarvatrāvaśeṣe luptasya śakty-āropa iti nyāyena samāsa-vigrahāṇāṁ lope sati tat-tac-chakteḥ samāsa evāvasthānāt tair api kārakāny uktāni syuḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 929)

“As per the maxim, ‘Attribution of the śakti [i.e., the force, the meaning] of that which has been deleted [by means of the rules for forming compounds when a compound is formed] is present all throughout the remainder [i.e. the whole compound itself],’ when deletion of the vigrahas [i.e., the resolved parts] of compounds occurs, the kārakas shall be expressed even by those [deleted parts] because of their respective śakti remaining in the compound itself [even after they are deleted].”

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śakti-graho vyākaraṇopamāna

śakti-graho vyākaraṇopamāna-
koṣāpta-vākyād vyavahārataś ca |
vākyasya śeṣād vivṛter vadanti
sānnidhyataḥ siddha-padasya vṛddhāḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)

“The learned say that comprehension of the force (śakti) [i.e., the meaning] of a declined word comes from grammar, comparison, dictionaries, the statement of a reliable person, common usage, the remainder [i.e., the word(s) implied but not stated] in a [elliptical] sentence, and commentaries.”

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para-matam apratiṣiddham anumatam

para-matam apratiṣiddham anumatam |
(Tantra-yukti: 28; cited in Vātsyānana’s Nyāya-bhāṣya on the Nyāya-sūtras of Gautama)

“Another’s view that is not negated is approved.”

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vādo jalpo vitaṇḍeti trividhā viduṣāṁ kathā

vādo jalpo vitaṇḍeti trividhā viduṣāṁ kathā |
tattva-nirṇayam uddiśya kevalaṁ guru-śiṣyayoḥ ||
kathānyeṣām api satāṁ vādo vā samiteḥ śubhā |
khyāty-ādy-arthaṁ spardhayā vā satāṁ jalpa itīryate ||
vitaṇḍā tu satām anyais tattvam eṣu nigūhitam |
(Madhvācārya’s Kathā-lakṣaṇam: 2–3)

“The kathā (discussion) of the wise is of three types: vāda, jalpa, and vitaṇḍā. The kathā between a guru and disciple, or, in an assembly of other sādhus as well, that is learned [alt., auspicious] and purely for the purpose of ascertaining tattva is [called] vāda. The kathā of sādhus, on the contrary, for the purpose of [attaining] renown and so forth is called jalpa. The kathā of sādhus, on the contrary, with others [i.e., those whose objective is not ascertaining tattva] wherein tattva is concealed is [called] vitaṇḍā.”

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adhikārī ca sambandho viṣayaś ca prayojanam

adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)

“The eligible person (adhikārī), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”

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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].”

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uktānukta-duruktānāṁ cintā yatra pravartate

uktānukta-duruktānāṁ cintā yatra pravartate |
vākyaṁ tad vārttikaṁ prāhuḥ vārttika-jñā manīṣiṇaḥ ||
(Parāśara Purāṇa)

“Wise knowers of a vārttika say a vārttika (gloss) is a statement in which stated, unstated, and poorly stated thoughts [in a text] are brought forth.”

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alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham

alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham |
astobham anavadyaṁ ca sūtraṁ sūtra-vido viduḥ ||
(Vāyu Purāṇa; Skanda Purāṇa; Viṣṇu-dharmottara)

“Knowers of sūtras know a sūtra (aphorism) to be concise [i.e., of a minimum of letters], unambiguous, substantial [i.e., expressive of the essence of its subject-matter], comprehensive, without any pause [i.e., stoppages or insertions], and irreproachable [i.e., faultless].”

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