Vyākaraṇa

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ |
tapasā vidyayā tuṣṭyā dhatte vedaṁ hares tanum ||
nanv asya brāhmaṇā rājan kṛṣṇasya jagad-ātmanaḥ |
punantaḥ pāda-rajasā tri-lokīṁ daivataṁ mahat ||
(Śrīmad Bhāgavatam: 7.14.41–42)

“Even among [all] embodied beings, O Emperor, know the brāhmaṇa, who by way of austerity, knowledge, and satisfaction carries the Veda—a form of Hari [himself]—to be a most worthy recipient [of respect]. Indeed, O King, brāhmaṇas, who are purifying of the three worlds with [their] foot-dust, are a great object of worship (daivata) [even] for him, Kṛṣṇa, the Self of the world.”

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gauraḥ sac-caritāmṛtāmṛta-nidhiḥ gauraṁ sadaiva stuve

gauraḥ sac-caritāmṛtāmṛta-nidhiḥ gauraṁ sadaiva stuve
gaureṇa prathitaṁ rahasya-bhajanaṁ gaurāya sarvaṁ dade |
gaurād asti kṛpālu-ratra na paro gaurasya bhṛtyo’bhavaṁ
gaure gauravam ācarāmi bhagavan gaura prabho rakṣa mām ||
(Śrī Gaurāṅga-virudāvali: 110)

“Gaura is a nectar reservoir of the nectar of excellent deeds.
Certainly I ever praise Gaura.
Confidential worship was divulged by Gaura.
I offer everything unto Gaura.
Is there a jewel of graciousness other than Gaura?
I have become a servant of Gaura.
I foster great respect for Gaura.
O Bhagavān!
O Gaura!
O Prabhu!
Please protect me.”

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śrī-kṛṣṇaḥ śaraṇaṁ samasta-jagatāṁ kṛṣṇaṁ vinā kā gatiḥ

śrī-kṛṣṇaḥ śaraṇaṁ samasta-jagatāṁ kṛṣṇaṁ vinā kā gatiḥ
kṛṣṇena pratihanyate kali-malaṁ kṛṣṇāya kāryaṁ namaḥ |
kṛṣṇāt trasyati kāla-bhīma-bhujago kṛṣṇasya sarvaṁ vaśe
kṛṣṇe bhaktir akhanditā bhavatu me bho kṛṣṇa tvam eva āśrayaḥ ||
(Unknown source)

“Śrī Kṛṣṇa is [our] shelter.
What is the state [alt., course, way, or destination] of the entire world
Without Kṛṣṇa?
The contamination of Kali
Is dispelled by Kṛṣṇa.
We offer [our] action unto Kṛṣṇa.
The formidable snake of time
Is afraid of Kṛṣṇa.
Everything is under Kṛṣṇa’s control.
May I have uninterrupted bhakti to Kṛṣṇa.
O Kṛṣṇa!
You alone are [our] refuge.”

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aho yūyaṁ sma pūrṇārthā bhavatyo loka-pūjitāḥ

aho yūyaṁ sma pūrṇārthā bhavatyo loka-pūjitāḥ |
vāsudeve bhagavati yāsām ity arpitaṁ manaḥ ||
dāna-vrāta-tapo-homa-japa-svādhyāya-saṁyamaiḥ |
śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate ||
bhagavaty uttamaḥ-śloke bhavatībhir anuttamā |
bhaktiḥ pravartitā diṣṭyā munīnām api durlabhā ||
diṣṭyā putrān patīn dehān svajanān bhavanāni ca |
hitvāvṛṇīta yūyaṁ yat kṛṣṇākhyaṁ puruṣaṁ param ||
sarvātma-bhāvo’dhikṛto bhavatīnām adhokṣaje |
viraheṇa mahābhāgā mahān me’nugrahaḥ kṛtaḥ ||
(Śrīmad Bhāgavatam: 10.47.23–27)

“[Uddhava to the gopīs:] Aho! You all, whose minds are offered to Bhagavān Vāsudeva in this way, are verily successful and worshipable to the world. Bhakti to Kṛṣṇa is certainly accomplished by means of charity, rites, austerities, sacrifices, japa, study, and sense control, as well as by various other meritorious acts. Unexcelled bhakti to Bhagavān, he of highest praise (Uttamaḥśloka), that is rare to attain even for the sages, [however,] has been performed [alt., will be propagated] by you all by great fortune. That you all have forsaken [your] sons, husbands, bodies, relatives, and homes and accepted the Supreme Puruṣa [alt., ‘another man’] known as Kṛṣṇa is by great fortune. Bhāva in full form for he who is transcendent (Adhokṣaja) has been attained by [alt., conferred upon] you all, and by separation [i.e., by your experience of separation from Kṛṣṇa with that most complete form of bhāva], O you all of great fortune, tremendous favor has been shown to me.”

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varṇāgamo varṇa-viparyayaś ca

varṇāgamo varṇa-viparyayaś ca
dvau cāparau varṇa-vikāra-nāśau |
dhātos tad-arthātiśayena yogas
tad ucyate pañca-vidhaṁ niruktam ||
(Kārikā on Aṣṭa-dhyāyī: 6.3.109; cited in the vṛtti to Hari-nāmāmṛta-vyākaraṇa: 2028)

“(1) Addition of a phoneme (varṇa) [as in the case of kuñjaraḥ], and (2) reversal [i.e., reordering] of a phoneme [as in the case of siṁha], also the other two—(3) change of a phoneme [as in the case of ṣo-ḍan] and (4) deletion of a phoneme [as in the case of pṛṣodara], and (5) application of a verbal root (dhātu) with an exceedance of its meaning [as in the case of mayūra]—etymology (niruktam) is thus said to be of five types.”

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samāsa-vākyaṁ vigrahaḥ

samāsa-vākyaṁ vigrahaḥ |
(Hari-nāmāmṛta-vyākaraṇa: 1684)

“An explanation of a compound is [called] a vigraha [i.e., isolation and analysis of the words (padas) in a compound that produces specific understanding of the meaning of the compound].”

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prādhānyena vyapadeśā bhavanti

prādhānyena vyapadeśā bhavanti |
(Unknown source; cited in the Sārārtha-darśinī-ṭīkā on Śrīmad Bhagavad-gītā)

“Statements occur on the basis of prominence [i.e., they can be based on a prominent aspect of what they describe and not necessarily on something that is literally true in every sense about their object].”

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kṛṣṇasya vigrahe bhāti samāsenākhilaṁ padam

kṛṣṇasya vigrahe bhāti samāsenākhilaṁ padam |
itīva smārakaṁ vakṣye samāsa-pada-vigraham ||
sa-bahuvrīhi-dvigutā-mātre lubdho’smi sa-dvandvaḥ |
tat puruṣa karma dhāraya bhakter yenāvyayī-bhāvaḥ ||
(Hari-nāmāmṛta-vyākaraṇa: Samāsa-prakaraṇa, 1–2)

“I will now describe the compounding (samāsa) and isolation (vigraha) of words (padas) [i.e., the rules of grammar regarding the formation of compounds and the isolation of the words in compounds], which are like reminders that all things (padas) exist in aggregation (samāsa) in the figure (vigraha) of Kṛṣṇa. I am greedy and quarrelsome (sa-dvandva) just to have a lot of rice (sa-bahu-vrīhi) and two cows (dvi-gu). Therefore (tat), O Puruṣa [i.e., O Kṛṣṇa], please cause [me] to perform (dhāraya) action (karma) by which a non-declining state (avyayī-bhāva) of bhakti [to you] shall come to be.”

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viṣayo viśayaś caiva pūrvapakṣas tathottaram

viṣayo viśayaś caiva pūrvapakṣas tathottaram |
nirṇayaś ceti pañcāṅgaṁ śāstre’dhikaraṇaṁ smṛtam ||
(Śloka-vārtika of Kumārila Bhaṭṭa)

“(1) The subject (viṣaya), (2) a doubt (viśaya) [regarding it], (3) a prior position (pūrvapakṣa) [regarding it], then (4) the answer [lit., the ‘latter’ position regarding it], (5) and the conclusion (nirṇaya)—an adhikaraṇa [i.e., ‘topic’] in śāstra in known to be of these five parts.”

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