Hari-nāmāmṛta-vyākaraṇam

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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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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rañjanaṁ tat-sādhanaṁ vā rāgaḥ

rañjanaṁ tat-sādhanaṁ vā rāgaḥ | neha—rajaty asmin raṅgaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1619)

“[The word] Rāga [made from the dhātu rañj and the pratyāya [gh]a[ṇ]] means rañjana [i.e., coloring, the act of being colored; alt., delighting; alt., desire, attachment, love, or beauty] or a means thereof [i.e., dye, that by which something becomes colored]. Not here [is the operation described in the sūtra applied]: raṅga [thus] means that wherein one delights [i.e., a theater, a stage, etc.].”

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dig-dṛṣṭi-dīdhiti-svarga-vajra-vāg-bāṇa-vāriṣu

dig-dṛṣṭi-dīdhiti-svarga-vajra-vāg-bāṇa-vāriṣu |
bhūmau paśau ca go-śabdo vidvadbhir daśasu smṛtaḥ ||
(Halāyudha; cited in the Amṛta-tīkā on Hari-nāmāmṛta-vyākaraṇa: 1581)

“The word go is considered by the wise in ten senses: (1) direction (diś), (2) eye [alt., sense] (dṛṣṭi), (3) ray of light (dīdhiti), (4) Svarga, (5) thunderbolt (vajra), (6) speech [alt., Sarasvatī Devī] (vāc), (7) arrow (bāṇa), (8) water (vāri), (9) earth [alt., place] (bhūmi), and (10) cow [alt., animal, or, living being] (paśu).”

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upamīyate yena tad upamānam, yat tūpamīyate tad upameyam

upamīyate yena tad upamānam, yat tūpamīyate tad upameyam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1314)

“That with which comparing occurs [i.e., to which something is compared] is [called] the upamāna [i.e., the object of comparison], and that which is compared [to the upamāna] is [called] the upameya [i.e., the subject of comparison, e.g., in the phrase ‘lotus feet,’ the lotus is the upamāna and feet are the upameya].”

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antar-bhinna-padatve’py eka-nāmatvena yojanaṁ samāsaḥ

antar-bhinna-padatve’py eka-nāmatvena yojanaṁ samāsaḥ | sa ca paraspara-sambandhārthānāṁ sv-ādy-antānām |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1273; Hari-nāmāmṛta-vyākaraṇa: 1682–3)

“Although possessed of separate words (padas) internally, a joining [of two or more words] into one nāma is [called] compounding (samāsa). It [i.e., compounding], furthermore, is [only] for those [padas (words)] the meaning of which have a relationship with one another and which [typically] end in the svādis [i.e., the suffixes (viṣṇubhaktis) su and so on, meaning, words that are already declined].”

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