śiṣṭa-prayogo’py anupapannaḥ
śiṣṭa-prayogo’py anupapannaḥ |
(Bhaṭṭoji Dīkṣita)
“Even the usage of the learned is [at times] unfounded [i.e., inconsistent or incompatible with grammatical or literary norms].”
Vyākaraṇa
vyākaraṇam adhīte veda vā vaiyākaraṇaḥ
vyākaraṇam adhīte veda vā vaiyākaraṇaḥ |
(Siddhānta-kaumudī)
“One who studies or knows vyākaraṇam [lsly., grammar] is [called] a vaiyākaraṇa [lsly., grammarian].”
śabdāḥ anuśiṣyante apaśabdebhyaḥ vivicya bodhyante anena iti śabdānuśāsanam
śabdāḥ anuśiṣyante apaśabdebhyaḥ vivicya bodhyante anena iti śabdānuśāsanam |
(Unknown Source)
“That by which śabdas [i.e., words] are taught, that is, by which they are distinguished from improper śabdas and understood, is [called] śabdānuśāsanam [lit. ‘teaching regarding śabdas’].”
vyākrīyante apaśabdebhyaḥ sādhu-śabdāḥ pṛthak krīyante anena iti vyākaraṇam
vyākrīyante apaśabdebhyaḥ sādhu-śabdāḥ pṛthak krīyante anena iti vyākaraṇam |
(Unknown Source)
“That by which separation is made, that is, that by which proper śabdas [i.e., words] are made separate from [alt., distinguished from] improper śabdas, is vyākaraṇa.”
prakṛty-āśritaṁ prakṛtāv api pūrva-pūrvam antaraṅgaṁ
prakṛty-āśritaṁ prakṛtāv api pūrva-pūrvam antaraṅgaṁ, prakṛter bahir-āśritaṁ bahiraṅgam, svalpāśritam antaraṅgaṁ, bahv-āśritaṁ bahiraṅgam, antaraṅga-bahiraṅgayor antaraṅgo vidhir balavān iti |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 211)
“A rule that applies to the prakṛti and among such rules that apply to the prakṛti those that are respectively earlier are [called] antaraṅga; a rule that applies outside of the prakṛti is [called] bahiraṅga; a rule that applies in fewer cases is [called] antaraṅga, and a rule that applies in more cases is [called] bahiraṅga; and between an antaraṅga rule and a bahiraṅga rule, the antaraṅga rule is stronger.”
samasta-vyāpi sāmānyam, eka-deśa-vyāpī viśeṣaḥ
samasta-vyāpi sāmānyam, eka-deśa-vyāpī viśeṣaḥ; sāmānya-vidhir utsargo, viśeṣa-vidhir apavādaḥ iti sthite pūrva-parayoḥ para-vidhir balavān, nityānityayor nityaḥ, antaraṅga-bahiraṅgayor antaraṅgaḥ, utsargāpavādayor apavādaḥ | teṣu cottarottara iti |
(Paribhāṣendu-śekhara; cited in the Vṛtti on Hari-nāmāṛta-vyākaraṇa: 59)
“That which pervades [i.e. applies to] a whole [i.e., an entire group or class] is [called] sāmānya (“general”), and that which pervades [i.e. applies to] one section [of a group or class] is [called] viśeṣa (“specific”). A sāmānya-vidhi (“general injunction”) is [called] an utsarga (“general rule”), and a viśeṣa-vidhi (“specific injunction”) is [called] an apavāda (“exception,” a specific rule that restricts a general rule). With the aforementioned is established, (1) between an earlier and later [injunction], the later injunction is predominant; (2) between a nitya (“constant”) and anitya (“inconstant”) [injunction], the nitya [is predominant]; (3) between an antaraṅga (“internal”) and bahiraṅga (“external”) [injunction], the antaraṅga [is predominant]; and (4) between an utsarga, and an apavāda, the apavāda [is predominant]. Among these [four categories of injunctions], each later one [is predominant over the earlier ones].”
viśeṣyasya hi yal-liṅgaṁ vibhakti-vacane ca ye
viśeṣyasya hi yal-liṅgaṁ vibhakti-vacane ca ye |
tāni sarvāṇi yojyāni viśeṣaṇa-padeṣv api ||
(Vaiyākaraṇa-sampradāyaḥ; cited in a footnote to Hari-nāmāmṛta-vyākaraṇa: 304)
“The gender (liṅga), along with the case (vibhakti) and number (vacana), of the qualificand (viśeṣya)—all of these are to be applied to modifier words (viśeṣaṇa-padas) as well.”
kāryiṇā hanyate kāryī kāryāṁ kāryeṇa hanyate
kāryiṇā hanyate kāryī kāryāṁ kāryeṇa hanyate |
nimittaṁ ca nimittena yac cheṣam anuvartate ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇam: 50)
“A kāryī [i.e., the object of an operation] is eliminated by a kāryī. A kārya (operation) is eliminated by a kārya. A nimitta (cause of an operation) is eliminated by a nimitta. And that which remains carries over [from the previous sūtra].”
kvacit pravṛttiḥ kvacid apravṛttiḥ
kvacit pravṛttiḥ kvacid apravṛttiḥ
kvacid vibhāṣā kvacid anyad eva |
vidher vidhānaṁ bahudhā samīkṣya
caturvidhaṁ bāhulakaṁ vadanti ||
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 195)
“Sometimes application, sometimes non-application, sometimes optionality, and sometimes only something else—[in this way] observing various implimentations of a rule, the previous authorities say bāhulaka (bahula) is of four types.”