guṇādibhis tu yad bhedyaṁ tat viśeṣyam udāhṛtam |
(Vaiyākaraṇānām uktiḥ)
“That which is to be distinguished [i.e., determined, individuated] by a quality (guṇa) and forth [i.e., an action (kriyā) or class (jāti)] is called a viśeṣya (qualificand).”
jāti-guṇa-kriyā-dvārā yasya viśeṣaḥ kathyate, tad viśeṣyam |
(Hari-nāmāmṛta-vyākaraṇa: 305)
“That the distinguishing feature (viśeṣa) of which is described by means of a class (jāti), quality (guṇa), or action (kriyā) is [called] a viśeṣya (qualificand).”
sūtra-sthitānāṁ varṇānām arthānāṁ ca pratītaye |
viśuddhā cādhikā vyākhyā vṛttir uktā manīṣibhiḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 155)
“A carefully formulated additional explanation [of a sūtra] for the purpose of ascertaining the phonemes and meanings present in a sūtra is called a vṛtti by the wise.”
vṛttiḥ sūtra-vivṛtiḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 155)
“A vṛtti is a gloss of a sūtra.”
sadṛśaṁ triṣu liṅgeṣu sarvāsu ca vibhaktiṣu |
vacaneṣu ca sarveṣu yan na vyeti tad avyayam ||
(Prācīna-kārikā; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: 363, and in Samāsa-cakra)
“That which is the same and does not change in the three genders, in all the cases, and in all numbers is an indeclinable (avyaya).”
eti gacchati, na tiṣṭhatīti it, anubandhaś ca |
(Hari-nāmāmṛta-vyākaraṇa: 152 Vṛtti)
“It goes (eti), that is, it does not remain. Thus it is [called] an it, and also an anubandha.”
pūrva-niśāyā antimau dvau yāmau, divasasya catvāro yāmās tathā agrima-niśāyāś cādi-yāma-dvayam iti militvāṣṭa-yāmaḥ kālaḥ adyatana ucyate, tad-atirikto’nadyatanaḥ | sa punar bhūte bhaviṣyati cobhayatra sambhavati |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1060)
“The two yāmas of the previous night, the four yāmas of the day, and the two yāmas of the forthcoming night—the period of time consisting of these eight yāmas combined is called adyatana (“today”). That which is outside of this is [called] anadyatana (“not today”). That, further, can be in both the past and the future.”
pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam adyatana-kālas tad-bhinno’nadyatanaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1060)
“Adyatana (“today”) refers to the day along with two yāmas [i.e. quarters] of the prior and latter nights. Anadyatana (“not today”) is that which is distinct from this.”
adhikaraṇa-śabdo’bhidheya-vāci | samānādhikaraṇaḥ samānābhidheyaḥ |
(Kāśikā-vṛtti on Aṣṭādhyāyī: 1.2.42)
“The word adhikaraṇa signifies the abhidheya [i.e., that which is expressed or referred to; alt., the object]. Having the same adhikaraṇa means having the same abhidheya.”
siṁhāvalokitākhyaś ca maṇḍūka-plutir eva ca ।
gaṅgāsrota iti khyāto hy adhikārās trayo matāḥ ।।
(Maugya-bodha-sampradāyaḥ)
“Adhikāras are considered to be of three types: (1) that known as a lion’s glance [i.e., extending backwards to sūtras that precede], (2) that known as a frog’s leap [i.e., sometimes skipping certain sūtras], and (3) that known as the flow of the Ganges [i.e., extending forward to sūtras that follow].”
