Sūkti Sudhākara

padacchedaḥ padārthoktir vigraho vākyayojanā

padacchedaḥ padārthoktir vigraho vākyayojanā | 
ākṣepasya samādhānaṁ vyākhyānaṁ pañca-lakṣaṇam ||
(Parāśara Purāṇa: 18.17–18)

“(1) Word division (padaccheda) [i.e., separation and restroration of each word in the text to its fundamental form prior to the application of sandhi and other rules of composition], (2) stating the meaning of words (padārtha-ukti) [i.e., offering contextually appropriate synonyms, paraphrases, definitions, examples, and so forth, typically for the sake clarification], (3) analysis [of compounds] (vigraha) [i.e., explaining the meaning of compound words, typically by explaining the roles, relationships, and meanings of the individual words contained inside a compound word], (4) sentence construction (vākya-yojanā, alt., anvaya) [i.e., re-ordering the words in the text according to the rules of conventional syntax, and (5) resolution of concerns (ākṣepasya samādhānam) [i.e., anticipating doubts, questions, objections, and so forth that readers may have about the text and fostering explanations to resolve them] are the five characteristics of a commentary (vyākhyāna).”

Read on →

śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ

śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ, kārya-paryāyas tac-chabdaḥ, saṁskāra-śabdaś cāvyutpannaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 768)

“The word saṁskṛta (“Sanskrit”) in the sense of the language of the śāstra, this word [i.e., saṁskṛta] as a synonym of [the word] kārya [in the sense of an effect or product, such as when used to describe food as being “prepared” (saṁskṛta)], and the word saṁskāra [i.e., a purificatory rite or mental impression] are [all] underived (avyutpannaḥ).”

Read on →

kālasya lakṣaṇam āha sandarbhe

kālasya lakṣaṇam āha sandarbhe, kālas tu bhūta-bhaviṣyad-vartamānaś cira-kṣiprādi-vyavahāra-hetuḥ kṣaṇādi-parārdhāntaś cakra-vat parivartamānaḥ, pralaya-sarga-nimitta-bhūto jaḍa-dravya-viśeṣaḥ, iti kiṁ ca kāla ākāśa-vad aparicchinno vibhuḥ, bhūta-bhaviṣyad-ādi-vyapadeśas tu kiñcid vastunaḥ sattām apekṣya hi jāyata iti bodhyam | acyutādi-daśa-kāla-vibhāgā daśa-la-kāratvena vyapadiṣṭāḥ prācīnaiḥ | 
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1057)

“The characteristics of time have been stated in a composition as follows: ‘Time (kāla), however, is a particular inert entity that is constituted of past, future, and present; is the cause of slow, quick, and other manners of behavior; begins with a moment (kṣaṇa) and ends with an “other half” (parārdha) [i.e., a unit of 100,000 billions of years, that is, a measure of fifty years, or half, of the lifespan of Brahmā]; revolves like a wheel; and is the efficient cause of the destruction and (re-) emanation [of the universe].’ Furthermore, it should be understood that time is undivided and pervading like the sky, and the designations of past, future, and so on arise only in regard to the existence of some particular object. The ten divisions of time beginning with acyuta [i.e., the present tense] have been designated by the ancients [i.e., Pāṇini] by the ten “la’s” [i.e., laṭ-lakāra, etc.].”

Read on →

aneka-samavetatvaṁ jātitvam

aneka-samavetatvaṁ jātitvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyārakaraṇa: 923)

“Inherence in many [i.e., that which is inherent in many different entities] is a classification (jāti) [alt., a generic property].”

Read on →

liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ

liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ | tac ca liṅgam īśvara-paribhāṣito dharma iti tasya svabhāva-siddhatā | tataś ca liṅgānāṁ prakṛti-vācyatvam eva nyāyatvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)

“That by which something is indicated, that is, known, is a liṅga, that is, a characteristic. This is the meaning. Furthermore, its [i.e., a liṅga’s] establishment in the nature [of an object, i.e., its being innate in an object] is because a liṅga is a quality assigned by Īśvara. Thus also, nature being that which is to be expressed by liṅgas is indeed appropriate.”

Read on →

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.”

Read on →

Scroll to Top