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सर्वे जनाः सुखिनो भवन्तु

सत्यं वद । धर्मं चर


Vyaakarana: It details, the characteristics of prakruti, pratyaya and padaswaroopa and meanings of shabdas. It is vaakya nirmaana shaastra. It is difficult to get sentence-wise meaning for Method of breaking vaakya into pada and further as praatipadika and pratyaya by a scientific procedure and arriving at the meaning of vaakyas is taught in vyaakarana.

ashthaadhyaayee written by maharshi paanini is the vyaakarana that is being followed now. It is further explained in more detailed terms in vaartika written by kaatyaayana and further systematized and detailed in mahaabhaashyam written by patanjali. As per present records it is understood that paanini was in between 2700 to 2500BC. pantanjali was in 150 BC. In between sometime was kaatyaayana. paanini’s birthplace is considered as shaalaatura village in Sindh riverbed area.

paanini himself had mentioned the names of vyaakarana pandits before him and they were: shaakalya, apishili, kaashyapa, gaargeya, bhaardwaaja, shaakataayana, senaka, bhaaguri, vyaadi, vaajapeyaayana etc., of Eastern origin from ie north of present bhaarat. But others are remained in letters, their graanthas are not available now.

Another important point to be noted is that paanini wrote vyaakarana based on the vaakyaani from veda. But many such words taken by paanini are not available in the present veda shaakhaas available for us. Whereby it is evident that we lost many veda shaakhaas in between period.

Based on paanini many vyaakarana granthas were written and are available now. They are kaatantra vyaakarana, chaandra vyaakarana, jainendra vyaakarana hemachandra vyaakarana, aindra vyaakarana. Later vyakaranas may not be useful for explaining veda shabdas but are useful for diachronic study of language.

In vaalmeeki raamaayana hanuman was mentioned by raama as nava vyaakarana pandita at the first sight in kishkindhaa kaanda. But which are these nine is unknown now.