yathottaraṁ munīnāṁ prāmāṇyam |
(Kaiyata, an 11th century vaiyākaraṇa; cited in Siddhānta-kaumudī on Aṣṭadhyāyī: 7.3.59)
“The authority of the sages is successive [i.e., among the three seminal sages of vyākaraṇa—Pāṇini, Kātyāyana, and Patañjali—the authority of each succeeding sage is greater than his predecessor(s), and thus Patañjali is the highest authority in all matters of Pāṇini’s vyākaraṇa].”
svalpāyuṣāṁ kali-yuge’tra nṛṇāṁ śam icchan
śabdānuśāsana-mahā-jaladhiṁ vimathya |
nāmāmṛtaṁ samadadād ya idaṁ kṛpāluḥ
sa śrīla-jīva-caraṇaḥ śaraṇaṁ mamāstu ||
(Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam 1)
“May this merciful Śrīla Jīva-caraṇa, he who, desiring the welfare of short-lived human beings here in the Age of Kali, churned the vast ocean of grammar and produced the Nāmāmṛta [lit., ‘nectar of the names,’ i.e., his Hari-nāmāmṛta-vyākaraṇa grammar], be my shelter.”
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].”
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.”
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.”
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].”
gurur eva gatiḥ gurum eva bhaje
guruṇaiva sahāsmi namo gurave |
na guroḥ paramaṁ śiśur asmi guroḥ
matir asti gurau mama pāhi guro ||
(Śabda-mañjarī)
“The guru is always my refuge. I always worship the guru. I am always with the guru. Obeisance unto the guru. There is none higher than the guru. I am a child of the guru. My mind is on the guru. Please protect me, O guru!”
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.”
sahasā vidadhīta na kriyām
avivekaḥ param āpadāṁ padam |
vṛṇate hi vimṛśya-kāriṇaṁ
guṇa-lubdhāḥ svayam eva sampadaḥ ||
(Kirātārjunīyam: 2.30; cited in Sāhitya-darpaṇa: 643, Hitopadeśa: 4.104; the Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 780; Bhakti-rasāmṛta-śeṣa: 90)
“One should not act rashly. Indiscrimination is a cause of severe misfortune. Desirous of [such] virtue, good fortune personally worships one who acts after having deliberated.”
sarveṣām amataṁ yat syāt sa bhramaḥ paricīyate |
bahūnām amataṁ yat tat keṣāñcin matam iṣyate ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 75)
“That which is unacceptable to everyone is called a bhrama (“mistake”). That which is unacceptable to many is considered the view of some.”
