Pāṇini – Anuśīlana.in

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ |
tapasā vidyayā tuṣṭyā dhatte vedaṁ hares tanum ||
nanv asya brāhmaṇā rājan kṛṣṇasya jagad-ātmanaḥ |
punantaḥ pāda-rajasā tri-lokīṁ daivataṁ mahat ||
(Śrīmad Bhāgavatam: 7.14.41–42)

“Even among [all] embodied beings, O Emperor, know the brāhmaṇa, who by way of austerity, knowledge, and satisfaction carries the Veda—a form of Hari [himself]—to be a most worthy recipient [of respect]. Indeed, O King, brāhmaṇas, who are purifying of the three worlds with [their] foot-dust, are a great object of worship (daivata) [even] for him, Kṛṣṇa, the Self of the world.”

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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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yathottaraṁ munīnāṁ prāmāṇyam

yathottaraṁ munīnāṁ prāmāṇyam |
(Kaiyata, an 11th century vaiyākaraṇa; cited in Siddhānta-kaumudī on Aṣṭadhyāyī: 7.3.59)

“The authority of the sages is successive [i.e., among the three seminal sages of vyākaraṇa—Pāṇini, Kātyāyana, and Patañjali—the authority of each succeeding sage is greater than his predecessor(s), and thus Patañjali is the highest authority in all matters of Pāṇini’s vyākaraṇa].”

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