Hari-nāmāmṛta-vyākaraṇam

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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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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