Śāstra

padacchedaḥ padārthoktir vigraho vākyayojanā

padacchedaḥ padārthoktir vigraho vākyayojanā | 
ākṣepasya samādhānaṁ vyākhyānaṁ pañca-lakṣaṇam ||
(Parāśara Purāṇa: 18.17–18)

“(1) Word division (padaccheda) [i.e., separation and restroration of each word in the text to its fundamental form prior to the application of sandhi and other rules of composition], (2) stating the meaning of words (padārtha-ukti) [i.e., offering contextually appropriate synonyms, paraphrases, definitions, examples, and so forth, typically for the sake clarification], (3) analysis [of compounds] (vigraha) [i.e., explaining the meaning of compound words, typically by explaining the roles, relationships, and meanings of the individual words contained inside a compound word], (4) sentence construction (vākya-yojanā, alt., anvaya) [i.e., re-ordering the words in the text according to the rules of conventional syntax, and (5) resolution of concerns (ākṣepasya samādhānam) [i.e., anticipating doubts, questions, objections, and so forth that readers may have about the text and fostering explanations to resolve them] are the five characteristics of a commentary (vyākhyāna).”

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antas-timira-nāśāya śābda-bodho nirarthakaḥ

antas-timira-nāśāya śābda-bodho nirarthakaḥ |
na naśyati tamo nāma kṛtayā dīpa-vārtayā ||
(Mahāsubhāṣita-saṅgraha: 1661)

“Knowledge of words [i.e., grammar, śāstra] is useless for dispelling inner darkness, as darkness is not dispelled just by engaging in discussion of a lamp.”

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kāṇādaṁ pāṇinīyaṁ ca sarva-śāstropakārakam

kāṇādaṁ pāṇinīyaṁ ca sarva-śāstropakārakam |
(Unknown source)

“The work of Kaṇāda [i.e., Vaiśeṣika-darśana, or, loosely, logic] and the work of Pāṇini [i.e., vyākaraṇa, or, loosely, grammar] are helpful in all śāstras [i.e., all fields of knowledge].”

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kevalaṁ śāstram āśritya na kartavyo vinirṇayaḥ

kevalaṁ śāstram āśritya na kartavyo vinirṇayaḥ |
yukti-hīna-vicāre tu dharma-hāniḥ prajāyate ||
(Bṛhaspati; quoted in the Smṛti-candrikā)

“Do not ascertain what is to be done on the basis of śāstra alone. Diminution of dharma certainly occurs as a result of deliberation devoid of reasoning.”

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pratyakṣeṇānumityā vā yas tūpāyo na budhyate

pratyakṣeṇānumityā vā yas tūpāyo na budhyate |
enaṁ vidanti vedena tasmād vedasya vedatā ||
(Sāyaṇācārya)

“People know through the Veda the means [to higher attainments] which cannot be understood through pratyakṣa and anumāna. Therefore, the Veda has the quality of being veda [i.e., ‘knowledge’].”

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śraddhā śāstrābhidheyāvadhāraṇasya evāṅgaṁ, tad-viśvāsa-rūpatvāt

śraddhā śāstrābhidheyāvadhāraṇasya evāṅgaṁ, tad-viśvāsa-rūpatvāt | tato nānuṣṭhānāṅgatve praviśati |
(Bhakti Sandarbha: 172)

“Śraddhā is only part of ascertaining the object to be signified (abhidheya) in śāstra because of its being a form of conviction in that. Therefore, it does not enter into being part of the practice [thereof, i.e. it is not a part of bhakti itself].”

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