Amṛta-ṭīkā

pūrva-niśāyā antimau dvau yāmau, divasasya catvāro

pūrva-niśāyā antimau dvau yāmau, divasasya catvāro yāmās tathā agrima-niśāyāś cādi-yāma-dvayam iti militvāṣṭa-yāmaḥ kālaḥ adyatana ucyate, tad-atirikto’nadyatanaḥ | sa punar bhūte bhaviṣyati cobhayatra sambhavati |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1060)

“The two yāmas of the previous night, the four yāmas of the day, and the two yāmas of the forthcoming night—the period of time consisting of these eight yāmas combined is called adyatana (“today”). That which is outside of this is [called] anadyatana (“not today”). That, further, can be in both the past and the future.”

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vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam

vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam |
(Tarka-dīpikā; Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45)

“The purpose of a characteristic (lakṣaṇa) is differentiation [of the object possessing the characteristic from other objects] and [determining the practical] usage [of the object].”

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lakṣyate jñāyate’neneti lakṣaṇam

lakṣyate jñāyate’neneti lakṣaṇam |
(Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45)

“That by which something is defined [alt., characterized, recognized, indicated] and known is a lakṣaṇa.”

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viśeṣaṇaṁ tulyādhikaraṇena

viśeṣaṇaṁ tulyādhikaraṇena | … ayaṁ śyāmarāma-saṁjñaḥ | tad-eka-dharmatve tu na samāsaḥ |
(Hari-nāmāmṛta-vyākaraṇa: 1686, 1688–1689)

“[When] A modifier (viśeṣaṇa) [is compounded] with that which has a common locus (adhikaraṇa) … this is known as a śyāmarāma [compound, i.e., a karma-dhāraya compound]. But when it has the same essential quality (dharma) as that [i.e., as the viśeṣya with which it has a common locus (adhikaraṇa)], there is no [formation of a] compound.”

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adhikārī ca sambandho viṣayaś ca prayojanam

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) [to read the text], the relationship (sambandha) [between the text and the subject], the subject (viṣaya) [of the text], and the purpose (prayojana) [of the text]—these four [which are known as the anubandha-catuṣṭaya] must be stated at the beginning of a śāstra.”

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na karma niṣphalaṁ kuryān

na karma niṣphalaṁ kuryān nāyatyām asukhodayam |
(Manu-smṛti: 4.70; cited in Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)

“One should perform neither an action that is useless [i.e, has no purpose and will prove fruitless] nor one that gives rise to unhappiness in the future.”

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