“The Mahābhāshya was commented on in the seventh century by Bhartṛihari in his Vākyapadīya which is concerned with the philosophy of grammar, and by Kaiyaṭa (probably thirteenth century). About 650 A. D. was composed the first complete commentary on Pāṇini, the Kāçikā Vṛitti or "Benares Commentary," by Jayāditya and Vāmana.”

— Pāṇini

Appendix A History of Sanskrit Literature

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Pāṇini 37

ancient Sanskrit grammarian

Pāṇini ancient Sanskrit grammarian

Appendix A History of Sanskrit Literature

“In the fifteenth century Rāmachandra, in his Prakriyā-kaumudī, or "Moonlight of Method," endeavoured to make Pāṇini's grammar easier by a more practical arrangement of its matter. Bhaṭṭoji's Siddhānta-kaumudī (seventeenth century) has a similar aim; an abridgment of this work, the Laghu-kaumudī, by Varadarāja is commonly used as an introduction to the native system of grammar. Among non-Pāṇinean grammarians may be mentioned Chandra (about 600 A. D.), the pseudo-Çākaṭāyana (later than the Kāçikā), and, the most important, Hemachandra (12th century), author of a Prākrit grammar.”

Pāṇini ancient Sanskrit grammarian

Appendix A History of Sanskrit Literature

“The strategic act by which Grosseteste and his thirteenth- and fourteenth-century successors created modern experimental science was to unite the experimental habit of the practical arts with the rationalism of twelfth-century philosophy.”

Alistair Cameron Crombie (1915–1996) Australian zoologist, historian of science

Robert Grosseteste and the Origins of Experimental Science 1100-1700 (1953)

“The thirteenth century knew more about religion and decoration than the twentieth century will ever learn.”

Henry Adams (1838–1918) journalist, historian, academic, novelist

Mont Saint Michel and Chartres (1904)

“Shakespeare realised the thirteenth-century woman more vividly than the thirteenth-century poets ever did; but that is no new thing to say of Shakespeare.”

Henry Adams (1838–1918) journalist, historian, academic, novelist

Mont Saint Michel and Chartres (1904)

“The medicine of Sushruta is considerably older than the ninth century; and the grammar of Panini probably precedes Christianity.”

Pāṇini ancient Sanskrit grammarian

Horace Hayman Wilson in: The Vishńu Puráńa: A System of Hindu Mythology and Tradition https://books.google.co.in/books?id=rpVTAAAAcAAJ&pg=PR38, J. Murray, 1840, p. 38.

“[D]isequilibrium will dominate the twenty-first century, as will efforts to contain the United States. It will be a dangerous century, particularly for the rest of the world.”

George Friedman (1949) American businessman and political scientist

Source: The Next 100 Years: A Forecast for the 21st Century (2009), p. 47

“Among the earliest attempts to explain Pāṇini was the formulation of rules of interpretation or paribhāshās; a collection of these was made in the last century by Nāgojibhaṭṭa in his Paribhāshenduçekhara.”

Pāṇini ancient Sanskrit grammarian

Appendix A History of Sanskrit Literature

“More than twenty-five centuries have passed since that which has been called the Perennial Philosophy was first committed to writing; and in the course of those centuries it has found expression, now partial, now complete, now in this form, now in that, again and again.”

Aldous Huxley (1894–1963) English writer

Introduction to the Bhagavad-Gita (1944)
Context: More than twenty-five centuries have passed since that which has been called the Perennial Philosophy was first committed to writing; and in the course of those centuries it has found expression, now partial, now complete, now in this form, now in that, again and again. In Vedanta and Hebrew prophecy, in the Tao Teh King and the Platonic dialogues, in the Gospel according to St. John and Mahayana theology, in Plotinus and the Areopagite, among the Persian Sufis and the Christian mystics of the Middle Ages and the Renaissance — the Perennial Philosophy has spoken almost all the languages of Asia and Europe and has made use of the terminology and traditions of every one of the higher religions. But under all this confusion of tongues and myths, of local histories and particularist doctrines, there remains a Highest Common Factor, which is the Perennial Philosophy in what may be called its chemically pure state. This final purity can never, of course, be expressed by any verbal statement of the philosophy, however undogmatic that statement may be, however deliberately syncretistic. The very fact that it is set down at a certain time by a certain writer, using this or that language, automatically imposes a certain sociological and personal bias on the doctrines so formulated. It is only in the act of contemplation when words and even personality are transcended, that the pure state of the Perennial Philosophy can actually be known. The records left by those who have known it in this way make it abundantly clear that all of them, whether Hindu, Buddhist, Hebrew, Taoist, Christian, or Mohammedan, were attempting to describe the same essentially indescribable Fact.

“The ideal "Life of Jesus" [biography] at the close of the nineteenth century is the "Life" which Heinrich Julius Holtzmann did not write — but which can be pieced together from his commentary on the synoptic gospels and his new testament theology. It is ideal because, for one thing, it is unwritten, and arises only in the idea of the reader by the aid of his own imagination, and, for another, because it is traced only in the most general outline.”

Albert Schweitzer book The Quest of the Historical Jesus

Source: The Quest of the Historical Jesus (1906), p. 296

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Pāṇini 37

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