Vyākaraṇa

liṅgaṁ strī-puṁ-napuṁsaka-śabda-vācyam

liṅgaṁ strī-puṁ-napuṁsaka-śabda-vācyam | tac ca “saṁstyāna-prasarau liṅgam” iti bhāṣye lakṣitam | tac ca saṁstyānaṁ saṁhatiḥ, ekī-bhāvād apacayo lakṣyate | prasaro vistāraḥ, tasmād upacayaḥ | ayam arthaḥ—stanādi-cihnaiḥ prasiddheṣu strī-puṁ-napuṁsakeṣv apacayopacaya-dvi-sāmya-rūpo yo dharma-kramo dṛśyate taṁ kramam avalambya bahulam īśvara-paribhāṣito vastuno dharma-viśeṣo liṅgam iti | 
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 924)

“Liṅga (“gender”) is that which is to be expressed by the words strī (“feminine”), puṁs (“masculine”), and napuṁsaka (“neuter”). It is also defined in the Bhāṣya [i.e, the Mahābhāṣya], ‘Contraction (saṁstyāna) and projection (prasara) are gender (liṅga).” ‘Contraction’ (saṁstyāna), that is, constriction [of the vagina], is defined as diminution [in size] on account of coalescence. ‘Projection’ (prasara) is extension and subsequent expansion [in size of the penis]. The meaning is this: liṅga (“gender”) is the particular quality of objects, often assigned [to them] by Īśvara, based on the series of qualities in the form of diminution [i.e., femininity], expansion [i.e., masculinity], and an equality of the two [i.e., neutrality] that are observed by means of the characteristics of breasts and so forth among those who are well-known to be females, males, and of neuter gender.”

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svayaṁ rājate iti svaraḥ

svayaṁ rājate iti svaraḥ |
(Unknown source)

“A svara [i.e., a vowel, or, musical note] is that which exists on its own [i.e., it can be pronounced by itself and doesn’t require another type of phenome, unlike vyañjanas (consonants) which require a svara to be pronounced].”

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tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā

tat-sādṛśyam abhāvaś ca tad-anyatvaṁ tad-alpatā |
aprāśastyaṁ virodhaś ca nañ-arthāḥ ṣaṭ prakīrtitāḥ ||
(A prācīna kārikā; cited in the Amṛta-ṭīkā and Bāla-toṣaṇī-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: 1730)

“(1) Similarity to it [i.e., the substantive to which nañ- is affixed] and (2) absence [of it], (3) difference from it, (4) smallness of it, (5) non-praiseworthiness [of it], and (6) opposition [to it] are the six stated meanings of nañ [i.e., the negative prefix].”

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dhātv-arthaṁ bādhate kaścit kaścit tam anuvartate tam

dhātv-arthaṁ bādhate kaścit kaścit tam anuvartate tam |
eva viśinaṣṭy anyo’narthako’nyaḥ prayujyate ||
(Prayuktākhyāta-mañjarī: 3.4.12)

“Some [prefixes] block the meaning of the verbal root, some follow it, others distinguish it, and others are used without meaning [i.e., to fill out the meter in a verse].”

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pra-parāpa-sam-anv-ava-nir-dur-abhi

pra-parāpa-sam-anv-ava-nir-dur-abhi-
vy-adhi-sūd-ati-ni-prati-pary-apayaḥ |
upa āṅ iti viṁśatir eṣa sakhe
upasarga-vidhiḥ kathitaḥ kavinā ||
(Unknown source; cited in Hari-nāmāmṛta-vyākaraṇa-vṛtti: 406)

“The twenty—pra, parā, apa, sam, anu, ava, nir, dur, abhi, vi, adhi, su, ud, ati, ni, prati, pari, api, upa, and ā[ṅ]—[are the prādis]. O friend, this [i.e., this rule that the prādis are combined with dhātus and applied as a prefix (as per Hnv: 406)] is known by the wise as the rule of the upasarga.”

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tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ

tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ |
prathamo lamba-karṇaḥ syād dvitīyā dṛṣṭa-sāgaraḥ ||
(Cāṅgu-sūtra)

“The bahuvrīhi is known to be of two types: tadguṇa and atadguṇa (or, tad-guṇa-saṁvijñāna and atad-guṇa-saṁvijñāna) [i.e., a compound wherein the quality described by the members of the compound is perceived in the object which the compound as a whole describes, and a compound wherein the quality described by the members of the compound is not so perceived]. ‘Long-ear’ (lamba-karṇaḥ) can be the first [i.e., an example of the first type is lamba-karṇa, lit., one who has long ears, that is, an elephant,] and ‘seen-ocean’ (dṛṣṭa-sāgara) the second [i.e., an example of the second type is dṛṣṭa-sāgara, one who has seen the ocean].”

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ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ

ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ |
nityānityatva-yogena lug-aluktvena ca dvidhā ||
tatrāṣṭadhā tatpuruṣaḥ saptadhā karmadhārayaḥ |
saptadhā ca bahuvrīhir dvigur ābhāṣito dvidhā ||
dvandvo’pi dvividho jñeyo’vyayībhāvo dvidhā mataḥ |
teṣāṁ punaḥ samāsānāṁ prādhānyaṁ syāc caturvidham ||
ca-kāra-bahulo dvandvaḥ sa cāsau karmadhārayaḥ |
yasya yeṣāṁ bahuvrīhiḥ śeṣas tatpuruṣaḥ smṛtaḥ ||
(Samāsa-cakram: 1–4)

“Samāsas (compounds) are in brief sixfold, and further [i.e., in terms of more detailed categorization] twenty-eightfold. They are also of two types by use of them as being compulsory or non-compulsory [i.e., being compounds the meaning of which cannot be expressed by its members when isolated, or not so] and of them being luk and non-luk [i.e., being compounds wherein the inflectional endings (pratyayas) of prior members are elided (luk), or not so]. Therein [among them], the (1) tatpuruṣa is eightfold, the (2) karmadhāraya is sevenfold, the (3) bahuvrīhi is also sevenfold, and the (4) dvigu is said to be of two types. The (5) dvanda too should be known to be of two types. The (6) avyavībhāva is considered to be of two types. Further, principality [i.e., a particular word being the principal member] within these samāsās can be of four types. The dvandva [i.e., the analytic paraphrase thereof] has many ca’s, and the karmadhāraya [has in its standard paraphrase] ‘sa ca asau’. The bahuvrīhi has yasya and yeṣām, and the rest are known to be the tatpuruṣa.”

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