Vyākaraṇa

pūrva-niśāyā antimau dvau yāmau, divasasya catvāro

pūrva-niśāyā antimau dvau yāmau, divasasya catvāro yāmās tathā agrima-niśāyāś cādi-yāma-dvayam iti militvāṣṭa-yāmaḥ kālaḥ adyatana ucyate, tad-atirikto’nadyatanaḥ | sa punar bhūte bhaviṣyati cobhayatra sambhavati |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 1060)

“The two yāmas of the previous night, the four yāmas of the day, and the two yāmas of the forthcoming night—the period of time consisting of these eight yāmas combined is called adyatana (“today”). That which is outside of this is [called] anadyatana (“not today”). That, further, can be in both the past and the future.”

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pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam

pūrvāpara-niśayor dvābhyāṁ yāmābhyāṁ saha divasam adyatana-kālas tad-bhinno’nadyatanaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1060)

“Adyatana (“today”) refers to the day along with two yāmas [i.e. quarters] of the prior and latter nights. Anadyatana (“not today”) is that which is distinct from this.”

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adhikaraṇa-śabdo’bhidheya-vāci

adhikaraṇa-śabdo’bhidheya-vāci | samānādhikaraṇaḥ samānābhidheyaḥ |
(Kāśikā-vṛtti on Aṣṭādhyāyī: 1.2.42)

“The word adhikaraṇa signifies the abhidheya [i.e., that which is expressed or referred to; alt., the object]. Having the same adhikaraṇa means having the same abhidheya.”

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siṁhāvalokitākhyaś ca maṇḍūka-plutir eva ca

siṁhāvalokitākhyaś ca maṇḍūka-plutir eva ca ।
gaṅgāsrota iti khyāto hy adhikārās trayo matāḥ ।।
(Maugya-bodha-sampradāyaḥ)

“Adhikāras are considered to be of three types: (1) that known as a lion’s glance [i.e., extending backwards to sūtras that precede], (2) that known as a frog’s leap [i.e., sometimes skipping certain sūtras], and (3) that known as the flow of the Ganges [i.e., extending forward to sūtras that follow].”

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siṁhāvalokitaṁ caiva maṇḍūka-plutam eva ca

siṁhāvalokitaṁ caiva maṇḍūka-plutam eva ca |
gaṅgā-pravāhavac cāpi adhikārās tridhā mataḥ ||
(Unknown source)

“Adhikāras are considered to be of three types: (1) like a lion’s glance [i.e., extending backwards to sūtras that precede], (2) like a frog’s leap [i.e., sometimes skipping certain sūtras], and (3) like the flow of the Ganges [i.e., extending forward to sūtras that follow].”

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brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti

brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo’dhyeyo jñeya iti | 
pradhānaṁ ca ṣaṭsv aṅgeṣu vyākaraṇam | 
pradhāne ca kṛto yatnaḥ phalavān bhavati |
(Mahābhāṣya)

“Dharma, the six aṅgas [of the Veda], and the Veda are to be received and learned by a brāhmaṇa without cause [i.e., without any selfish motive, and without questioning the reason why this should be done]. Among the six aṅgas, vyākaraṇa (grammar) is the foremost, and exertion done in regard to that which is foremost becomes fruitful.”

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chandaḥ pādau tu vedasya hastau kalpo’tha pathyate

chandaḥ pādau tu vedasya hastau kalpo’tha pathyate |
jyotiṣāmayanaṁ cakṣur niruktaṁ śrotam ucyate ||
śikṣā ghrāṇaṁ tu vedasya mukhaṁ vyākaraṇaṁ smṛtam |
tasmāt sāṅgam adhītyaiva brahmaloke mahīyate ||
(Pāṇinīya-śikṣa: 41)

“Chanda (meter) is called the feet of the Veda and kalpa (ritual) the hands. Jyotiṣa (astrology) is said to be the eye and nirukta (etymology) the ear. Śikṣā (pronunciation) is known as the nose of the Veda and vyākaraṇa (grammar) the mouth. Therefore, by studying the Veda with its aṅgas [i.e., these six aforementioned supporting parts], one becomes exalted in Brahmaloka.”

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śraddadhāti niścinoty abhilaṣati vety arthaḥ

śraddadhāti niścinoty abhilaṣati vety arthaḥ | ḍubhṛñ dhāraṇa-poṣaṇayoḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 716)

“He has śraddhā” (śraddhadhāti) means he determines [alt., affirms, ascertains], or he desires. [Du]bhṛ[ñ] is in the sense of holding or fostering.”

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