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It was महर्षिः पाणिनिः || Maharshi Panini who has given [[Astadhyayi|अष्टाध्यायी ''<nowiki>|| Ashtadhyayi</nowiki>'']] the most profound and brilliant treatise on grammar to the intellectual world, wherein he describes all the previous grammarians belonging to a time period before him.  Also called शब्दानुशासनम् || Shabdanushasana, it was the Astadhyayi which brought about the regularization of grammatical rules of the vedic usages also.  

It was महर्षिः पाणिनिः || Maharshi Panini who has given [[Astadhyayi|अष्टाध्यायी ''<nowiki>|| Ashtadhyayi</nowiki>'']] the most profound and brilliant treatise on grammar to the intellectual world, wherein he describes all the previous grammarians belonging to a time period before him.  Also called शब्दानुशासनम् || Shabdanushasana, it was the Astadhyayi which brought about the regularization of grammatical rules of the vedic usages also.  

Vyakarana is divided into प्राचीनव्याकरणम् || Pracheena vyakarana and नव्यव्याकरणम् || navya vyakarana.  Later age grammarians recognize the eight व्याकरणशास्त्रप्रवर्तकाः || vyakarana shastra pravartakas as follows<blockquote>इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः  । पाणिन्यमरजैनेन्द्राः जयन्त्यष्टौ च शाब्दिकाः ॥ </blockquote><blockquote>indraścandraḥ kāśakṛtsnāpiśālī śākaṭāyanaḥ । pāṇinyamarajainendrāḥ jayantyaṣṭau ca śābdikāḥ ॥</blockquote>इन्द्रः || Indra, चन्द्रः || Chandra, काशः || Kasha, कृत्स्नापिशली || kritsnapishali, शाकटायनः || shakatayana, पाणिनिः || panini, अमरजैनेन्द्रः || arajainendra, जयन्तिः || jayanti are the eight preachers of शब्दः || shabda (word) or grammar.

Vyakarana is divided into प्राचीनव्याकरणम् || Pracheena vyakarana and नव्यव्याकरणम् || navya vyakarana.  Later age grammarians recognize the eight व्याकरणशास्त्रप्रवर्तकाः || vyakarana shastra pravartakas as follows<blockquote>इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः  । पाणिन्यमरजैनेन्द्राः जयन्त्यष्टौ च शाब्दिकाः ॥ </blockquote><blockquote>indraścandraḥ kāśakṛtsnāpiśalī śākaṭāyanaḥ । pāṇinyamarajainendrāḥ jayantyaṣṭau ca śābdikāḥ ॥</blockquote>इन्द्रः || Indra, चन्द्रः || Chandra, काशः || Kasha, कृत्स्नापिशली || kritsnapishali, शाकटायनः || shakatayana, पाणिनिः || panini, अमरजैनेन्द्रः || arajainendra, जयन्तिः || jayanti are the eight preachers of शब्दः || shabda (word) or grammar.

=== निरुक्तम् ॥ Nirukta ===

=== निरुक्तम् ॥ Nirukta ===

महर्षि यस्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्ष || Bharatavarsha and given to the world. It is an excellent treatise that deals with etymology or the objective definition of words. निरुक्तम् || Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायनाचार्य || [[Sayanacharya (सायनाचार्यः)|Saayanaacharya]] while giving the preface of ऋग्वेद भाष्यं || Rigveda Bhasyam speaks thus about निरुक्तम् || Niruktam :  <blockquote>अथावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम् ।</blockquote>When other वेदाङ्ग || Vedangas extol the material aspects or तत्व || tattvas of Vedas, निरुक्तम् || Nirukta propounds the supernatural or the uncommon aspects or तत्व || tattvas of the Vedas.   

महर्षि यास्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्षः || Bharatavarsha and given to the world. It is an excellent treatise that deals with etymology or the objective definition of words. Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायणाचार्य || [[Sayanacharya (सायनाचार्यः)|Sayanacharya]] while giving the preface of ऋग्वेदभाष्यम् || Rigveda Bhashya speaks thus about Nirukta :  <blockquote>अर्थावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम् ।</blockquote><blockquote>arthāvabodhe nirapekṣatayā padajātaṃ yatroktaṃ tanniruktam ।</blockquote>When other वेदाङ्गानि || Vedangas extol the material aspects or तत्त्वाः || tattvas of Vedas, Nirukta propounds the supernatural or the uncommon aspects or tattvas of the Vedas.   

यस्काचार्य || Yaskaacharya has accepted 4 जाति || Jaatis (race) types of भेदचतुस्तयं || Bhedachatustayam (words) :     

यास्काचार्यः || Yaskacharya has accepted 4 जाति-s || Jatis types called भेदचतुष्टयम् || Bhedachatushtaya (for words) :     

# '''नाम जाति || Naama Jaati :'''  सत्व प्रधानं || Satva pradhaanam or Significance attributed to existence of a thing as in Ghata pot, Money Dhanam  

# '''नामजातिः || Nama Jati :'''  सत्वप्रधानं || Satva pradhanam - Significance attributed to existence of a thing as in घट ॥ Ghata (pot), धनम् ॥ Dhana (Money)  

# '''आख्यत जाति || Aakhyata Jaati :''' भाव प्रधानं || Bhaava pradhaanam or Significance attributed to action or kriya as in Read patathi, Do karoti 

# '''आख्यतजातिः || Akhyata Jati :''' भाव प्रधानं || Bhava pradhanam - Significance attributed to क्रिया ॥ kriya (action) as in पठति ॥ pathati (Read), करोति ॥ karoti (Do). 

# '''उपसर्ग जाति || Upasarga Jaati :'''  नानाविधा विशेष अर्थ प्रधानं || Naanavidha visesha artha pradhaanam, Significance attributed to a special meaning of one word as in आहार || Aahara, सम्हार || samhaara, विहार || vihaara    

# '''उपसर्गजातिः || Upasarga Jati :'''  नानाविधा विशेष अर्थ प्रधानं || Nanavidha vishesha artha pradhana - Significance attributed to a special meaning of one word as in आहारः || Ahara, सम्हारः || samhara, विहारः || vihara    

# '''निपात जाति || Nipaata Jaati :''' उपमार्थे पद पुराणार्थं || Upamaarthe pada puranaartham, Significance of comparision and for appropriate chandas as in eva, na, cha       

# '''निपातजातिः || Nipata Jaati :''' उपमार्थे पदपूरणार्थम् || Upamarthe pada puranartha - Significance of comparison and for appropriate chandas as in एव ॥ eva, न ॥ na, च ॥ cha.        

Without the existence of निरुक्त || Niruktam understanding the Vedic terminology is extremely difficult. Yaskaacharya in his preface to Niruktam says    <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon, without this reference (nirukta) the meaning of mantras cannot be obtained.</blockquote>Thus it can be inferred that निरुक्तम् || Niruktam determines the meanings of various वैदिक मंत्र || vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta, hence its use in various यज्ञ कर्म || yagna karmas is indispensable. Thus only निरुक्तम् || Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,   <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।</blockquote><blockquote>samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon. Without this reference (nirukta), the meaning of mantras cannot be obtained.</blockquote>Thus, it can be inferred that Nirukta determines the meanings of various वैदिकमन्त्राः || vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta. Hence, its use in various यज्ञकर्म-s || yajna karmas is indispensable. Thus, only Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

'''Difference between Vyakarana and Nirukta''' : While व्याकरणम् ॥ Vyakarana discusses the origin of the word, निरुक्तम् || Niruktam determines the meaning, thus it completes the study of vyakarana. While vyakaranam is लक्षण प्रधानं || lakshana pradhanam or defines the attributes of a word, Nirukta is अर्थ प्रधानं || artha pradhanam (independently explains the meaning). With out निरुक्तम् || Niruktam splitting of the word is not possible, while grammar talks about rules for splitting the word, Nirukta defines how to split a word.     

'''Difference between Vyakarana and Nirukta''' : While व्याकरणम् ॥ Vyakarana discusses the origin of the word, निरुक्तम् || Niruktam determines the meaning, thus it completes the study of vyakarana. While vyakaranam is लक्षण प्रधानं || lakshana pradhanam or defines the attributes of a word, Nirukta is अर्थ प्रधानं || artha pradhanam (independently explains the meaning). With out निरुक्तम् || Niruktam splitting of the word is not possible, while grammar talks about rules for splitting the word, Nirukta defines how to split a word.