viśeṣyasya hi yal-liṅgaṁ vibhakti-vacane ca ye |
tāni sarvāṇi yojyāni viśeṣaṇa-padeṣv api ||
(Vaiyākaraṇa-sampradāyaḥ; cited in a footnote to Hari-nāmāmṛta-vyākaraṇa: 304)
“The gender (liṅga), along with the case (vibhakti) and number (vacana), of the qualificand (viśeṣya)—all of these are to be applied to modifier words (viśeṣaṇa-padas) as well.”
kāryiṇā hanyate kāryī kāryāṁ kāryeṇa hanyate |
nimittaṁ ca nimittena yac cheṣam anuvartate ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇam: 50)
“A kāryī [i.e., the object of an operation] is eliminated by a kāryī. A kārya (operation) is eliminated by a kārya. A nimitta (cause of an operation) is eliminated by a nimitta. And that which remains carries over [from the previous sūtra].”
kṛtasyāsmaraṇe kartur atyantāpahnave’pi ca |
darśanāder abhāve ca tridhā vidyāt parokṣatā ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa-vṛtti: 1062)
“Know the state of parokṣa to be of three types: (1) when the agent (kartā) has no remembrance of an action; (2) when the agent completely denies the action; and (3) when the agent had no vision and so forth [i.e., perception] of the action.”
dhātu-sūtra-gaṇoṇādi-vākya-liṅgānuśāsanam |
āgama-pratyayādeśā upadeśāḥ prakīrtitāḥ ||
(Unkown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 2.5)
“Dhātus, sūtras, gaṇas [i.e., groups of words that follow the same rules], uṇādi-sūtras, vākyas [i.e., Kātyāyana’s vārttikas], Liṅgānuśāsana [i.e., a work dealing with the rules of gender attributed to Pāṇini], āgamas, pratyayas, and ādeśas are called upadeśas.”
svaṁ jñāpayad aparam api jñāpayati yat tad upalakṣaṇam |
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 187)
“That which can convey itself and conveys something else is [called] an upalakṣaṇa.”
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).”
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.”
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].”
siṁhāvalokitaṁ caiva maṇḍūka-plutam eva ca |
gaṅgā-pravāhavac cāpi adhikārās tridhā mataḥ ||
(Unknown source)
“Adhikāras are considered to be of three types: (1) like a lion’s glance [i.e., extending backwards to sūtras that precede], (2) like a frog’s leap [i.e., sometimes skipping certain sūtras], and (3) like the flow of the Ganges [i.e., extending forward to sūtras that follow].”
āyuṣaḥ kṣaṇa eko’pi sarva-ratnair na labhyate |
nīyate tad vṛthā yena pramādaḥ sumahān aho ||
(Unknown Source)
“Even one moment of life cannot be regained with all the riches [in the world]. Aho! That by which it is spent in vain is a very big mistake!”
