adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)
“The eligible person (adhikārī), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”
bhāvini bhūta-vad upacāraḥ |
(Kātantra-vyākaraṇa: 26; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇam: 859, Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 3.21.25)
“The figure of speech in the case of the immediate future being [spoken of] as if in the immediate past [i.e., there is a figure of speech in which something that is just about to a happen is spoken of as having already happened].”
śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ, kārya-paryāyas tac-chabdaḥ, saṁskāra-śabdaś cāvyutpannaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 768)
“The word saṁskṛta (“Sanskrit”) in the sense of the language of the śāstra, this word [i.e., saṁskṛta] as a synonym of [the word] kārya [in the sense of an effect or product, such as when used to describe food as being “prepared” (saṁskṛta)], and the word saṁskāra [i.e., a purificatory rite or mental impression] are [all] underived (avyutpannaḥ).”
kālasya lakṣaṇam āha sandarbhe, kālas tu bhūta-bhaviṣyad-vartamānaś cira-kṣiprādi-vyavahāra-hetuḥ kṣaṇādi-parārdhāntaś cakra-vat parivartamānaḥ, pralaya-sarga-nimitta-bhūto jaḍa-dravya-viśeṣaḥ, iti kiṁ ca kāla ākāśa-vad aparicchinno vibhuḥ, bhūta-bhaviṣyad-ādi-vyapadeśas tu kiñcid vastunaḥ sattām apekṣya hi jāyata iti bodhyam | acyutādi-daśa-kāla-vibhāgā daśa-la-kāratvena vyapadiṣṭāḥ prācīnaiḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1057)
“The characteristics of time have been stated in a composition as follows: ‘Time (kāla), however, is a particular inert entity that is constituted of past, future, and present; is the cause of slow, quick, and other manners of behavior; begins with a moment (kṣaṇa) and ends with an “other half” (parārdha) [i.e., a unit of 100,000 billions of years, that is, a measure of fifty years, or half, of the lifespan of Brahmā]; revolves like a wheel; and is the efficient cause of the destruction and (re-) emanation [of the universe].’ Furthermore, it should be understood that time is undivided and pervading like the sky, and the designations of past, future, and so on arise only in regard to the existence of some particular object. The ten divisions of time beginning with acyuta [i.e., the present tense] have been designated by the ancients [i.e., Pāṇini] by the ten “la’s” [i.e., laṭ-lakāra, etc.].”
aneka-samavetatvaṁ jātitvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyārakaraṇa: 923)
“Inherence in many [i.e., that which is inherent in many different entities] is a classification (jāti) [alt., a generic property].”
liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ | tac ca liṅgam īśvara-paribhāṣito dharma iti tasya svabhāva-siddhatā | tataś ca liṅgānāṁ prakṛti-vācyatvam eva nyāyatvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)
“That by which something is indicated, that is, known, is a liṅga, that is, a characteristic. This is the meaning. Furthermore, its [i.e., a liṅga’s] establishment in the nature [of an object, i.e., its being innate in an object] is because a liṅga is a quality assigned by Īśvara. Thus also, nature being that which is to be expressed by liṅgas is indeed appropriate.”
liṅgyate jñāyate’neneti liṅgam |
(Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45, 924)
“That by which something is indicated, that is, is known, is [called] a liṅga.”
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].”
yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā |
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam ||
(Śrīmad Bhāgavatam: 7.9.20; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)
“That in which, because of which, at which [time], by which, of which, from which, for which, with which [manner], and even which a latter or former entity of distinct nature [from you] who is impelled [by you] creates or transforms is all your nature.”
yatra yena yato yasya yasmai yad yad yathā yadā |
syād idaṁ bhagavān sākṣāt pradhāna-puruṣeśvaraḥ ||
(Śrīmad Bhāgavatam: 10.85.4; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)
“In which, by which, from which, of which, for which, with which, and when whatever may be—this is [all simply] Bhagavān himself [i.e., everything in the world is an expression of Bhagavān], the Īśvara of pradhāna and the Puruṣa.”
