Vyākaraṇa

dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ

dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ |
tatpuruṣa karma dhāraya yenāhaṁ syāṁ bahuvrīhiḥ ||
(Udbhaṭa)

[A play upon the names of the six types of samāsa wherein a poor man begs a royal official:] “I am dual (dvandva) [i.e., I am married; alt., I am in a quarrel (with my wife)] and I possess [just] two cows (dvigu). There is always an absence of expenditure (avyayībhāva) in my home [i.e., as I am very poor and have no money to spend]. [Therefore,] O person of his (tatpuruṣa) [i.e., O honored assistant to the King], please grant (dhāraya) me [lit., cause me to hold] a result (karma) by which I may become rich (bahuvrīhi) [i.e., one in possession of much rice].”

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dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca

dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca |
pañcam astu bahuvrīhiḥ ṣaṣṭhas tatpuruṣaḥ smṛtaḥ ||
(Vaiyākaraṇa-sampradāya-viśeṣaḥ)

“Dvigu, dvandva, avyayībhāva, and karmadhāraya; let the fifth be the bahuvrīhi. The sixth is known as tatpuruṣa.”

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karmadhāraya ādyaḥ syād dvigus tatpuruṣo’paraḥ

karmadhāraya ādyaḥ syād dvigus tatpuruṣo’paraḥ |
bahuvrīhir atha dvandvo’vyayībhāvaḥ ṣaḍ īritāḥ ||
(Prayoga-ratnamālā)

“First is the karmadhāraya, next the dvigu and tatpuruṣa, and then the bahuvrīhi, dvandva, and avyayībhāva. They [i.e., samāsas] are said to be six.”

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idam astu sannikṛṣṭe samīpataravarti caitado rūpam

idam astu sannikṛṣṭe samīpataravarti caitado rūpam |
adas astu viprakṛṣṭe tad iti parokṣe vijānīyāt ||
(Nīleśa-vistāra on Aṣṭa-dhyāyī: 1.1.27)

“Know ‘idam’ to be [used] for something nearby, ‘etat’ for something even closer, ‘adas’ for something distant [in view], and ‘tad’ for something unperceived.”

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sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane
lajjā-jīvana-rodane ca hadane nṛtye vilāse krudhi |
trāsa-syanda-nivāsa-śoṣa-maraṇa-spardhā-vihāreṣv api
jñāto dhātur akarmakaḥ kṣaya-madodvega-prakampeṣv api ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 397)

“A dhātu is known as akarmaka (intransitive) when it is in the sense of sattā (“existing”), vṛddhi (“increasing”), viśuddhi (“becoming pure”), siddhi (“becoming fulfilled”), śayana (“sleeping”), sthāna (“standing, remaining”), āsana (“sitting”), bhāsana (“shining”), lajjā (“being shy”), jīvana (“living”), rodana (“crying”), hadana (“evacuating”), nṛtya (“dancing”), vilāsa (“playing”), krudh (“being angry”), trāsa (“being afraid”), syanda (“flowing”), nivāsa (“residing”), śoṣa (“becoming dry”), maraṇa (“dying”), spardhā (“being envious, being competitive”), vihāra (“wandering”), kṣaya (“waning”), mada (“being delighted, becoming intoxicated”), udvega (“becoming agitated”), and prakampa (“trembling”) [as well as jāgaraṇa (“remaining awake”), dhāvana (“running”), hasana (“smiling, laughing”), janana (“being born”), and so on].”

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kartṛ-karma-kriyā-yuktaḥ prayogaḥ syāt sakarmakaḥ

kartṛ-karma-kriyā-yuktaḥ prayogaḥ syāt sakarmakaḥ |
akarmakaḥ karma-śūnyaḥ karma-dvandvo dvikarmaḥ ||
(Samāsa-cakra)

“Usage (prayoga) [i.e., a syntactic pattern of words] containing an agent (kartṛ), object (karma), and verb (kriyā) should be [called] transitive (sakarmaka). An intransitive (akarmaka) one has no object. One in which there are two objects is [called] ditransitive (dvikarmaka).”

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viśeṣaṇaṁ puraskṛtya viśeṣyaṁ tad-anantaram

viśeṣaṇaṁ puraskṛtya viśeṣyaṁ tad-anantaram |
kartṛ-karma-kriyā-yuktam etad anvaya-laksanam ||
(Samāsa-cakram: 10)

“The agent (kartṛ), object (karma), and verb (kriyā) [so] ordered, placing modifiers first and qualificands thereafter—this is the characteristic of word order (anvaya).”

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ādau kartṛ-padaṁ vācyaṁ dvitīyādi-padaṁ tataḥ

ādau kartṛ-padaṁ vācyaṁ dvitīyādi-padaṁ tataḥ |
ktvā-tumun-lyap ca madhye tu kuryād ante kriyā-padam ||
(Samāsa-cakram: 4)

“First, state the word for the agent (kartṛ-padam), then words in the second case and so forth [i.e., the object, etc.], [thereafter] in the middle words containing the ktvā, tumun, and lyap suffixes [i.e., all non-finite, indeclinable verbal forms], and at the end the word for the verb (kriyā-padam).”

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yasmin yato yarhi yena ca yasya yasmād

yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā |
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam ||
(Śrīmad Bhāgavatam: 7.9.20; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

“That in which, because of which, at which [time], by which, of which, from which, for which, with which [manner], and even which a latter or former entity of distinct nature [from you] who is impelled [by you] creates or transforms is all your nature.”

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