Hari-nāmāmṛta-vyākaraṇam

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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pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam

pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam adyatana-kālas tad-bhinno’nadyatanaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1060)

“Adyatana (“today”) refers to the day along with two yāmas [i.e. quarters] of the prior and latter nights. Anadyatana (“not today”) is that which is distinct from this.”

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śraddadhāti niścinoty abhilaṣati vety arthaḥ

śraddadhāti niścinoty abhilaṣati vety arthaḥ | ḍubhṛñ dhāraṇa-poṣaṇayoḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 716)

“He has śraddhā” (śraddhadhāti) means he determines [alt., affirms, ascertains], or he desires. [Du]bhṛ[ñ] is in the sense of holding or fostering.”

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svalpāyuṣāṁ kali-yuge’tra nṛṇāṁ śam icchan

svalpāyuṣāṁ kali-yuge’tra nṛṇāṁ śam icchan
śabdānuśāsana-mahājaladhiṁ vimathya |
nāmāmṛtaṁ samadadād ya idaṁ kṛpāluḥ
sa śrīla-jīva-caraṇaḥ śaraṇaṁ mamāstu ||
(Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam 1)

“May he,
This gracious Śrīla Jīva-caraṇa,
Who, desiring the welfare of short-lived human beings
Here in the Age of Kali,
Churned the vast ocean of grammar
And presented the Nāmāmṛta
[i.e., his Hari-nāmāmṛta-vyākaraṇa grammar],
Be my shelter.”

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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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bāhulyāt kvacin nitya-samāsaḥ

bāhulyāt kvacin nitya-samāsaḥ | kvacin na samāsaḥ | kvacid viśeṣaṇena ca viśeṣaṇaṁ samasyate | kiñcittvena vibhāge gamye’pi |
(Hari-nāmāmṛta-vyākaraṇa: 1691–1694)

“Because of [compounds’] being bahula [i.e., of a variable applicability], sometimes there is a compulsory compound (nitya-samāsa), sometimes no compound, and sometimes a modifier (viśeṣaṇa) compounded with a modifier (viśeṣaṇa), and this [i.e., that a viśeṣaṇa is sometimes compounded with a viśeṣaṇa] is so even when a division is understood because of being somewhat [i.e., being partial in extent].”

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