karma-kartari karma-vad ātmapadādi
karma-kartari karma-vad ātmapadādi |
(Hari-nāmāmṛta-vyākaraṇa: 940)
“In karma-kartari [prayoga], [the verb] takes ātmapada [endings] and so on just as in karma [i.e., in karmaṇi prayoga].”
Vyākaraṇa
kriyamāṇas tu yat karma svayaṁ siddhaṁ pratīyate
kriyamāṇas tu yat karma svayaṁ siddhaṁ pratīyate |
atyanta-sukaratvena karma-karteti tad viduḥ ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 939)
“That karma which, although being done [by a kartā], seems to be self-accomplished because of its being very easy to be done is known as a karma-kartā [i.e., a karma which is figuratively said to be a kartā, e.g., saying, ‘The cooking is done quickly’].”
kriyā-viśeṣaṇaṁ karma, tac ca brahmaika-vacanaṁ sadānuktaṁ ca
kriyā-viśeṣaṇaṁ karma, tac ca brahmaika-vacanaṁ sadānuktaṁ ca |
(Hari-nāmāmṛta-vyākaraṇa: 938)
“The viśeṣaṇa (modifier) of a kriyā is [considered] a karma, and it is neuter (brahma-liṅga), singular in number (vacana), and always anukta.”
kriyā yat-sādhikā tat karma
kriyā yat-sādhikā tat karma |
(Hari-nāmāmṛta-vyākaraṇa: 936)
“That which the kriyā is accomplishing of is [called] the karma.”
sarvatrāvaśeṣe luptasya śakty-āropa
sarvatrāvaśeṣe luptasya śakty-āropa iti nyāyena samāsa-vigrahāṇāṁ lope sati tat-tac-chakteḥ samāsa evāvasthānāt tair api kārakāny uktāni syuḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 929)
“As per the maxim, ‘Attribution of the śakti [i.e., the force, the meaning] of that which has been deleted [by means of the rules for forming compounds when a compound is formed] is present all throughout the remainder [i.e. the whole compound itself],’ when deletion of the vigrahas [i.e., the resolved parts] of compounds occurs, the kārakas shall be expressed even by those [deleted parts] because of their respective śakti remaining in the compound itself [even after they are deleted].”
śakti-graho vyākaraṇopamāna
śakti-graho vyākaraṇopamāna-
koṣāpta-vākyād vyavahārataś ca |
vākyasya śeṣād vivṛter vadanti
sānnidhyataḥ siddha-padasya vṛddhāḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)
“The learned say that comprehension of the force (śakti) [i.e., the meaning] of a declined word comes from grammar, comparison, dictionaries, the statement of a reliable person, common usage, the remainder [i.e., the word(s) implied but not stated] in a [elliptical] sentence, and commentaries.”
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), the relationship (sambandha), the topic (viṣaya), and the purpose (prayojana)—these four must be stated at the beginning of a śāstra.”
ṇiḥ preraṇādau
ṇiḥ preraṇādau |
(Hari-nāmāmṛta-vyākaraṇa: 787)
“[The pratyaya] [ṇ]i [is applied after a dhātu] in [the sense of] preraṇa (causation) and so on.”
bhāvini bhūta-vad upacāraḥ
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].”
bahutra prāptau saṅkocanaṁ niyamaḥ
bahutra prāptau saṅkocanaṁ niyamaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 242)
“A niyama is a restriction where a sūtra would apply in many places.”