anya-tulyatva-vidhānam atideśaḥ
anya-tulyatva-vidhānam atideśaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 54)
“An atideśa is treatment [of something] as being equal to another [thing].”
Vyākaraṇa
kartavyatvenopadeśo vidhiḥ
kartavyatvenopadeśo vidhiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 47)
“A vidhi is a compulsory instruction.”
paribhāṣeyam | sā cāniyame niyama-kāriṇī
paribhāṣeyam | sā cāniyame niyama-kāriṇī |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 44)
“That which makes a rule where there was no rule—this is a paribhāṣā (general rule).”
nāma-karaṇaṁ sañjñā
nāma-karaṇaṁ sañjñā |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 42)
“Sañjñā means assigning a name.”
sañjñā ca paribhāṣā ca vidhir niyama eva ca
sañjñā ca paribhāṣā ca vidhir niyama eva ca |
atideśo’dhikāraś ca ṣaḍ-vidhaṁ sūtra-lakṣaṇam ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 42)
“The categories of sūtras are of six types: sañjñā, paribhāṣā, vidhi, niyama, atideśa, and adhikāra.”
śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ
śāstrīya-bhāṣārthaḥ saṁskṛta-śabdaḥ, kārya-paryāyas tac-chabdaḥ, saṁskāra-śabdaś cāvyutpannaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 768)
“The word saṁskṛta (“Sanskrit”) in the sense of the language of the śāstra, this word [i.e., saṁskṛta] as a synonym of [the word] kārya [in the sense of an effect or product, such as when used to describe food as being “prepared” (saṁskṛta)], and the word saṁskāra [i.e., a purificatory rite or mental impression] are [all] underived (avyutpannaḥ).”
yaḥ śabdena pratyāyyate sa ca arthaḥ
yaḥ śabdena pratyāyyate sa ca [arthaḥ] |
(Vṛtti on Śṛṅgāra-prakāśa: 1.13)
“That which is caused to be understood by a śabda (word) [is artha [‘meaning’].”
kālasya lakṣaṇam āha sandarbhe
kālasya lakṣaṇam āha sandarbhe, kālas tu bhūta-bhaviṣyad-vartamānaś cira-kṣiprādi-vyavahāra-hetuḥ kṣaṇādi-parārdhāntaś cakra-vat parivartamānaḥ, pralaya-sarga-nimitta-bhūto jaḍa-dravya-viśeṣaḥ, iti kiṁ ca kāla ākāśa-vad aparicchinno vibhuḥ, bhūta-bhaviṣyad-ādi-vyapadeśas tu kiñcid vastunaḥ sattām apekṣya hi jāyata iti bodhyam | acyutādi-daśa-kāla-vibhāgā daśa-la-kāratvena vyapadiṣṭāḥ prācīnaiḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1057)
“The characteristics of time have been stated in a composition as follows: ‘Time (kāla), however, is a particular inert entity that is constituted of past, future, and present; is the cause of slow, quick, and other manners of behavior; begins with a moment (kṣaṇa) and ends with an “other half” (parārdha) [i.e., a unit of 100,000 billions of years, that is, a measure of fifty years, or half, of the lifespan of Brahmā]; revolves like a wheel; and is the efficient cause of the destruction and (re-) emanation [of the universe].’ Furthermore, it should be understood that time is undivided and pervading like the sky, and the designations of past, future, and so on arise only in regard to the existence of some particular object. The ten divisions of time beginning with acyuta [i.e., the present tense] have been designated by the ancients [i.e., Pāṇini] by the ten “la’s” [i.e., laṭ-lakāra, etc.].”
aneka-samavetatvaṁ jātitvam
aneka-samavetatvaṁ jātitvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyārakaraṇa: 923)
“Inherence in many [i.e., that which is inherent in many different entities] is a classification (jāti) [alt., a generic property].”
liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ
liṅgyate jñāyate’neneti liṅgaṁ cihnam ity arthaḥ | tac ca liṅgam īśvara-paribhāṣito dharma iti tasya svabhāva-siddhatā | tataś ca liṅgānāṁ prakṛti-vācyatvam eva nyāyatvam |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)
“That by which something is indicated, that is, known, is a liṅga, that is, a characteristic. This is the meaning. Furthermore, its [i.e., a liṅga’s] establishment in the nature [of an object, i.e., its being innate in an object] is because a liṅga is a quality assigned by Īśvara. Thus also, nature being that which is to be expressed by liṅgas is indeed appropriate.”