Unknown Source

tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā

tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā |
aprāśastyaṁ virodhaś ca nañ-arthāḥ ṣaṭ prakīrtitāḥ ||
(A prācīna kārikā; cited in the Amṛta-ṭīkā and Bāla-toṣaṇī-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: 1730)

“(1) Similarity to it [i.e., the substantive to which nañ- is affixed] and (2) absence [of it], (3) difference from it, (4) smallness of it, (5) non-praiseworthiness [of it], and (6) opposition [to it] are the six stated meanings of nañ [i.e., the negative prefix].”

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pra-parāpa-sam-anv-ava-nir-dur-abhi

pra-parāpa-sam-anv-ava-nir-dur-abhi-
vy-adhi-sūd-ati-ni-prati-pary-apayaḥ |
upa āṅ iti viṁśatir eṣa sakhe
upasarga-vidhiḥ kathitaḥ kavinā ||
(Unknown source; cited in Hari-nāmāmṛta-vyākaraṇa-vṛtti: 406)

“The twenty—pra, parā, apa, sam, anu, ava, nir, dur, abhi, vi, adhi, su, ud, ati, ni, prati, pari, api, upa, and ā[ṅ]—[are the prādis]. O friend, this [i.e., this rule that the prādis are combined with dhātus and applied as a prefix (as per Hnv: 406)] is known by the wise as the rule of the upasarga.”

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dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca

dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca |
pañcam astu bahuvrīhiḥ ṣaṣṭhas tatpuruṣaḥ smṛtaḥ ||
(Vaiyākaraṇa-sampradāya-viśeṣaḥ)

“Dvigu, dvandva, avyayībhāva, and karmadhāraya; let the fifth be the bahuvrīhi. The sixth is known as tatpuruṣa.”

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sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane
lajjā-jīvana-rodane ca hadane nṛtye vilāse krudhi |
trāsa-syanda-nivāsa-śoṣa-maraṇa-spardhā-vihāreṣv api
jñāto dhātur akarmakaḥ kṣaya-madodvega-prakampeṣv api ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 397)

“A dhātu is known as akarmaka (intransitive) when it is in the sense of sattā (“existing”), vṛddhi (“increasing”), viśuddhi (“becoming pure”), siddhi (“becoming fulfilled”), śayana (“sleeping”), sthāna (“standing, remaining”), āsana (“sitting”), bhāsana (“shining”), lajjā (“being shy”), jīvana (“living”), rodana (“crying”), hadana (“evacuating”), nṛtya (“dancing”), vilāsa (“playing”), krudh (“being angry”), trāsa (“being afraid”), syanda (“flowing”), nivāsa (“residing”), śoṣa (“becoming dry”), maraṇa (“dying”), spardhā (“being envious, being competitive”), vihāra (“wandering”), kṣaya (“waning”), mada (“being delighted, becoming intoxicated”), udvega (“becoming agitated”), and prakampa (“trembling”) [as well as jāgaraṇa (“remaining awake”), dhāvana (“running”), hasana (“smiling, laughing”), janana (“being born”), and so on].”

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kecid bhagnāḥ sudhyupāsya-prayoge

kecid bhagnāḥ sudhy-upāsya-prayoge
kecid bhagnā rāma-śabda-prayoge |
kecid bhagnās tad-dhita-prakriyāyāṁ
sarve bhagnāḥ kāraka-prakriyāyām ||
(Unknown Source)

“Some are defeated in the section on eliding [i.e., sandhi, as in the case of the eliding of the words sudhī and upāsya to form the compound sudhyupāsya]. Some are defeated in the section on declension [i.e., wherein the word rāma is typically the first word practiced]. Some are defeated in the section on irregular affixes [i.e., the forming of nouns from other nouns, as in the case of forming the word taddhita from tat and hita]. All are defeated in the section on syntax [i.e., kārakas].”

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kāṇādaṁ pāṇinīyaṁ ca sarva-śāstropakārakam

kāṇādaṁ pāṇinīyaṁ ca sarva-śāstropakārakam |
(Unknown source)

“The work of Kaṇāda [i.e., Vaiśeṣika-darśana, or, loosely, logic] and the work of Pāṇini [i.e., vyākaraṇa, or, loosely, grammar] are helpful in all śāstras [i.e., all fields of knowledge].”

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