p. 269
सर्वार्थानां व्याकरणात् वैयाकरण उच्यते ।न पुनः शब्दैकदेशव्याकरणात् वैयाकरणो भवति ।भवतु सर्वार्थानां व्याकरणात् वैयाकरणत्वम्, ततः किमिति चेत्—तन्मूलतो व्याकरणं पूर्वोक्तादक्षराद्धि सर्वस्य नामरूपप्रपञ्चस्य व्याकरणम् ।श्रूयते च—‘अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणि’ इति ।तस्माद्ब्रह्मण एव साक्षाद्वैयाकरणत्वम् ।व्याकरोतीति तत्तथा असावपि विद्वान् तत् ब्रह्म तथैव व्याकरोतीति वैयाकरणः ॥
In plain words
A true grammarian is called so because he unfolds the truth of all things, not because he analyzes mere fragments of speech. Granted that being a true grammarian means explaining the whole of reality—that fundamental unfolding originates from the Imperishable spoken of before, for it is the source of all names and forms. The scripture declares: 'Entering with this living self, let me manifest names and forms.' Therefore, the true capacity to unfold existence belongs to Brahman alone. Because the wise sage comprehends and articulates that very Brahman, he too is rightly called a grammarian.
Close to the Sanskrit
Of all objects because of the differentiation, a grammarian is spoken of. Not indeed from the grammar of a single part of a word does one become a grammarian. Let it be the status of a grammarian from the differentiation of all objects, if that is so—from that very source, namely the previously stated Imperishable, is the differentiation of all this manifold of name and form. And it is heard: 'Having entered with this living self, let me differentiate names and forms.' Therefore of Brahman alone is the direct status of a grammarian. Because he differentiates that thus, this wise man too, knowing that Brahman thus, is a grammarian.