rūḍhir yogam apaharati iti nyāya
rūḍhir yogam apaharati iti nyāya |
(Unknown source; cited in Kṛṣṇa Sandarbha 106)
“Conventional meaning (rūḍhi) supersedes etymological meaning (yoga).”
Hermeneutics
vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam
vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam |
(Tarka-dīpikā; Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45)
“The purpose of a characteristic (lakṣaṇa) is differentiation [of the object possessing the characteristic from other objects] and [determining the practical] usage [of the object].”
lakṣaṇa-pramāṇābhyāṁ vastu-siddhiḥ
lakṣaṇa-pramāṇābhyāṁ vastu-siddhiḥ, na tu kevala-pratijñā-mātreṇa |
(Unknown Source)
“Determination of an object arises from characteristics (lakṣaṇa) and a means of valid cognition (pramāṇa), not merely by an assertion.”
virodho vākyayor yatra nāprāmāṇyaṁ tad iṣyate
virodho vākyayor yatra nāprāmāṇyaṁ tad iṣyate |
yathāviruddhatā ca syāt tathārthaḥ kalpyate tayoḥ ||
(Kūrma Puraṇa: 1.5.327; cited in Laghu Bhāgavatāmṛta: 1.5.327)
“When there is a contradiction between statements [in śāstra], that is not [to be] considered [an instance of] inauthenticity [i.e., one statement should not be considered inauthentic and only the other one authentic]. A meaning of both [statements, rather,] whereby no contradiction arises should be formulated.”
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) [to read the text], the relationship (sambandha) [between the text and the subject], the subject (viṣaya) [of the text], and the purpose (prayojana) [of the text]—these four [which are known as the anubandha-catuṣṭaya] must be stated at the beginning of a śāstra.”