athākāṅkṣā-yogyatāsattimad-aneka-pada-viśiṣṭaikārthya- pratipādaka-śabda-rūpaṁ vākyam |
(Kṛṣṇa Sandarbha: 74)
“A vākya (“sentence”) is an expression containing numerous words endowed with expectancy (ākāṅkṣā), appropriacy (yogyatā), and continuity (āsatti) that conveys a singular meaning.”
vākyaṁ syād yogyatākāṅkṣāsatti-yuktaḥ padoccayaḥ |
(Sāhitya-darpaṇa)
“A vākya (“sentence”) is a group of words endowed with expectancy (ākāṅkṣā), appropriacy (yogyatā), and continuity (āsatti).”
kriyānvayāvacchinna-pada-samūho vākyam |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 74)
“A vākya (“sentence”) is a group of words characterized by connection to a [common] verb.”
yena tasya viśeṣaḥ kathyate, tad viśeṣaṇam |
(Hari-nāmāmṛta-vyākaraṇa: 305)
“That by which its [i.e., a viśeṣya’s] distinguishing feature (viśeṣa) is described is [called] a viśeṣaṇa (modifier).”
guṇādibhis tu yad bhedyaṁ tat viśeṣyam udāhṛtam |
(Vaiyākaraṇānām uktiḥ)
“That which is to be distinguished [i.e., determined, individuated] by a quality (guṇa) and forth [i.e., an action (kriyā) or class (jāti)] is called a viśeṣya (qualificand).”
jāti-guṇa-kriyā-dvārā yasya viśeṣaḥ kathyate, tad viśeṣyam |
(Hari-nāmāmṛta-vyākaraṇa: 305)
“That the distinguishing feature (viśeṣa) of which is described by means of a class (jāti), quality (guṇa), or action (kriyā) is [called] a viśeṣya (qualificand).”
sūtra-sthitānāṁ varṇānām arthānāṁ ca pratītaye |
viśuddhā cādhikā vyākhyā vṛttir uktā manīṣibhiḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 155)
“A carefully formulated additional explanation [of a sūtra] for the purpose of ascertaining the phonemes and meanings present in a sūtra is called a vṛtti by the wise.”
vṛttiḥ sūtra-vivṛtiḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 155)
“A vṛtti is a gloss of a sūtra.”
sadṛśaṁ triṣu liṅgeṣu sarvāsu ca vibhaktiṣu |
vacaneṣu ca sarveṣu yan na vyeti tad avyayam ||
(Prācīna-kārikā; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: 363, and in Samāsa-cakra)
“That which is the same and does not change in the three genders, in all the cases, and in all numbers is an indeclinable (avyaya).”
eti gacchati, na tiṣṭhatīti it, anubandhaś ca |
(Hari-nāmāmṛta-vyākaraṇa: 152 Vṛtti)
“It goes (eti), that is, it does not remain. Thus it is [called] an it, and also an anubandha.”
