·ACKNOWLEDGEMENT
The author has great pleasure in achnowledging his
indebtedness to Dr Sh Belt allar ja, PhD, for the
uniform cncouragement he recensed from him while he
was worhing on the Thesis at the Bhandarkar Oriental
Research Institute Thanks are also due to the members
on the staff of the BOR Institute for extenaing to the
author ever facility for study
The zuthor is highly obliged to Ir II Jather,
BSc, of the harnatak Printing Works, for the neat and
prompt execution of the worh
The Author

·INTRODUCTION The reader will see that throughout my essay on the Structure of the Artădhyayi, I have mainly relied on tbe Käsiká and the Nyasa, & commentary on tbe former. The importance of the Kas'ıkā.cannot be over rated It is the only exbadetive, lucid, scientific, antboritative and ancient commen tary on the A stadhyayi Tbe Kād'itā 18 generally supposed to have been written in the seventh century AD. Bat I think that the Käs'ıkā cannot bgve been written later than the second century of the Christian era. 1 To determine the date of the Bās'ıkā scholars have up till now relied matbly upon Itsing's account. But, in this connection, it is to be noted that 1. Iteing speaks of a 'Vrttigūtra'. This Vrttreātra bas been turped by some scholars into 'Sūtravrttı!, whicb bas been conjecturally identified with the Kâs'iki. 2. Itsing says tbbt the Vrttisūtra teacbes about the laws of the universe This description does not at all apply to the Kasiha. 3 Itsing mentions 0D8 Jayaditya as the antbor of the Vrtttsutra Now the Kās'ıká 18 the work of two joint authors Vāmaps and Jayaditya. by 18 1taing silent about Vābaba, if he meant tbe Kås'ıkā by the word 'Vfttigūtra'? 4 Itsing says that Patanjali wrote a coor mentary on the Všttigūtra. It is evident that the Vſttibútra commented apoa by Patanjali can by po stretch of msgidstion be identified with the Kas'ıká It is interesting to note that Palossal 1 ·Z INTRODUCTION speaks of s 'Vritsātra'in his Bhaiys, on वानिक 24 (लताख्याते च) on S. II. 1. 1 (ममर्थः पदविधिः. Patanjali says: न घूमो हात्ति. सूत्रवचनप्रामाण्यादिति । किं ताई वार्तिकवचनप्रामाण्यादिति । Thus we may say, with Dr Belsalkar, tbst Itsing's account may (does) not after all refer to the Kaska. II THE JAINENDRA VYAKARANA AND THE KAS'IKĀ Dr K. B.Pathak says ( Ind. Antiquary 430.210) that the authors of the Katika knew the Jaipondra Satra 'Fras नुबस्तेये चेः' II Ill. 36. Ha has based be conclasion on the Kastika on P III 11.40 हस्तादाने चरस्तेये। Kaankā :- इस्नादाने गम्यमाने चिनौतेर्धातोः पञ् प्रत्ययो भवति। न चत्स्तेयं चौयं भवति । ...उच्चयस्य प्रनिषेधो वतव्यः॥ It 18 contended that the autho-s of the Kas'ıkā reler to the Jainendrasātra 'हस्तादयेऽनुदि अस्तेये चेः' 12 the sentence उच्चयस्य प्रतिषेधो वक्तव्यः' Bat it also possible that the suthor of the Jaipendra Vgākarana bimself based big gatra on the sen. tence of tbe Kasika-उच्चयस्य प्रतिषेधो बत्तव्यः। Let be turn to the Kas'ıkā an P. V u 101 & 102. वम्तम् ॥ 101 Kanka:-- इवेन्यनुवर्तते ........। वस्तिशब्दादिवाथें तर प्रत्ययो भवति। बम्तिरित वास्तेयः वास्तगी।. शिलाया ॥ 102. Kasika :-शिलाशब्दादिवा दः प्रत्ययो भवति । शिलेव गिलयं दधि। केचिदव दमपोच्छन्ति । तदर्थं योगविभागः कर्तव्य शिलाया दम् प्रत्ययो भवति। शैलेयम् ॥ ततो दा शिलेयम् ॥ . * Nirnaya Sagata Edition (1912) Vol. II. p. 345.

·INTRODUCTIOX Tno natbors of tbe häsiki irorcse to break s 102. isto two sutras, fizini: and , to provide for the form 999 beckose from. Thos sko apibors of tho kisika proport to read the prevent fűsrng qat xod facrant: follorii 1. tig! 2. Format: [9] 3. : [fserm] 1 Now, 13 whom does the banki reler with the word örfez, io "Te ron! Dr. K B. Pathak thinks that the relerence 1. to the following 101rit of Jaineodra: in a 14. 1. 237 209 203 Bat thero Jaipendrasairas reem to have been frimet hy toking the hiot giron he tho Kávká: apimtar: Tia: 1 for-17:177901 Tafsi BR17912: 1 Coming # Tnon lo whom does the Kisiki reler in the scotecco "Ttion? Wathink tbo releresco is to the Capdrau. i u Cindrı Sütra IV, ill. 79. Form U0 60. Candro Phili:- (TOTER TO TF717 à 7717 *T Terent I! is well knorida: the sathors of the Kista bata erlossitt's doo open the Capdra Vjatura." facit: What is the pino of the nathor of the Jalreadra Vya. koria? What in the nigo! the mother cl the Papiolys ? .....de Kus d. Lrireits c.145 sCal bts's sonra kat, ob-.d'en reces......" Leke Forrorts Casin Tags ·INTRODUCTION Polni, of the Apıs'ala Vyakaraua' Āpis'alı, of that of the Candra Vyakarana ? Candra. So also, what is the name of the author of the Jaipendra Vyakarana ? Jinendra. जिनेंद्रण sarah. Now the author of the Jaibandra Vyakaraus is generally known as Dopspandin. Thus the author of the Jaipendra Vyakarswag kaowa by to Dateg-Jirendra and Dev Daadin. IY The Nyāga, the earliest extant commentary on the Kāx'ikā is by Juaendes Buddhi. Now let og turn to the Sravanabelgola Inscription No. 64 (1163 A. D) There we read- यो देवनन्दिप्रथमाभिधानी बुया महन्या स जिनेन्द्रबुद्धि। श्रीपूज्यपादोजनि देवताभियंत्यूजितं पादपुगं यदीयम् ॥ So Devaband1o, Jineadrabaddhi and Pujs apāda are three Dames for ODB Od the same person. Now, Poons, & great Kannada poet who wrote his med 07 (gantipurāps) is 933 A. D., speaks of the 'revered Nyasakāra' as a very lacid commentator, and invoke the blessings of Pūjyspådx in the begipoog of bi sāntiparias † Vretavulás (1160 4. D.1 gave that the grant arcetic Pūjy asīds 4 ಭರದಿಂ ಜೈನೇಂದ್ರರುಂ ಭುಕ ಕುನಲೊಡೆದ ಪಾಣಿನೀಯಕ್ಕೆ Urve | ಬದರಿ • *wrote the Joinoodra Vsūtarson and commentary on the ·TPODUCTION 111) Paainisa", Thu: it is esident that Derspaodin alias Jinea drabodabı altas Pūsaſádt as the author of the Jaipenda Vyakaraos and the Nsasa lo tbe first edition of the first rolame of the Kargs ats Kavicharite Nshimabopāahsāya P Varamimbacharya placeri Pūjpapīds in sboat 470 4.0). In the revised edition (1921) of the Icok he places Põjy apaås ia &bos! 600 D But in bis letter to tog dated 21-19-1933 he says that Pūjya radu ta to be placed scwerhere about 450 A D. And the date seeros to be tbe correc one beradle, Baas ia kis Har*s. caris writen 10 tho reign of Harvardhana (606-619) relers to tb 13283 in the lollowiog patrage - मरवा राणम्य चत्वार पितृश्यात्रा मानर प्रमप्रटनयो गृहीत *F* TaTTIRI TITT STROOIT ET टोपस्याकरणपि 1. Il the subor of the sass lived xboa: 470 A D. Abe havion which wu an old work a: tba tibo of the autbor of ho Nyasa must go back to somewhere abou: the beginbice of the Chrisa ers. Tbe lollowing is the releven! pcröion of the ters cl Salamabopādhsaya P.. Marzsforbacbara's kind letter to me PIATAVA YIXARSA YICIASHAYA *NATAKA PRACHYA VIDYA TATERAVA Rio Narar RAILASISHACHAPIA MAUMIA.S. AII ESWARAY INGALORZ -11-1733 ·Y1Y INTRODUCTION ಹte, ಈಚೆಗೆ ರೈಸರ ಹೇಳಿಕೆ ನಿರಾಧಾರವಾದುದೆಂದೂ ಪೂಜ್ಯಪಾದನಿಗೂ ದುರ್ವಿನೀತ ನಿಗೂ ಯಾವವಿಧವಾದ ಸಂಬಂಧವೂ ಇಲ್ಲವೆಂದೂ ನಾನು ತೋರಿಸಿದ್ದೇನೆ Indian Antiguary for 1913, P. 204 ನ್ನು ನೋಡಿ, ಈತನ ಶಿಷ್ಯನಾದ ವಜೈನಂದಿಯ ಕಾಲಕ್ಕೆ ಕೊಟ್ಟಿರುವ ಪ್ರಮಾಣವು ನಂಬಲರ್ಹವಾದುದೋ ಅಲ್ಲವೋ ಎಂಬ ಸಂದೇಹ ವುಂಟಾಡು. ಆದುದರಿಂದ ೨ನೆಯ ಮುದ್ರಣದಲ್ಲಿ ಕಾಲವನ್ನು ಬದಲಾಯಿಸಿದನು, ಇತ್ತಿಚೆಗೆ ಆಲೋಚನೆ ಮಾಡಿದುದರಲ್ಲಿ ಪೂಜ್ಯಪಾದನ ಕಾಲವು ೪೫೦ ಆಗಿರಬಹುದೆಂದು ತೋರುತ್ತದೆ. Indian Antiquary 43, PÉ11 ನ್ನು ನೋಡಿ ಇಲ್ಲಿ ಜಾರಕರು ಇ೦ಥ ಕಾಲನಿರ್ಣಯಕ್ಕೆ ಎರಡು ಕಾರಣಗಳನ್ನು ಹೇಳಿದ್ದಾರೆ. ವಜ್ರನಂದಿಕಾಲವಿ ನಿಜವಾಗಿದ್ದಿರಬಹುದು 2. ಜೈನೇಂದ್ರ ಬ್ಯಾಕರಣದ ಸೂತ್ರಗಳು ಕಾಶಿಕಾವೃತ್ತಿಯಲ್ಲಿ ಉದಾಹೃತವಾಗಿ ಎಂಬ ನನ್ನ ಹೇಳಿಕೆಗೆ ಪಾರ ಕರೇ ಆಧಾರ ಅವರು Indian Antiquary 43, P 210ರಲ್ಲಿ « ಹಸ್ತಾ ದೇಯೋದ್ಯಯ ಚೇಳ 21 ಎ೦ಬ ಜೈನೇಂದ್ರ ಸೂತ್ರವ ( 11, 336) ಕಾಶಿಕಾವೃತಿಕಾರರಿಗೆ ತಿಳಿದಿತ್ತೆಂದೂ; ಅಲ್ಲದೆ «« ವಸ್ತ್ರರ್ಢಜt ” (TV1207) ಶಿಲಾಯಾ (TY, 1, 208), ಢ ಚ (TY, 1, 209) ಎಂಬ ಜೈನೇಂದ್ರದ ಮೂರು ಸೂತ್ರ ಗಳೂ ಕಾಶಿಕಾವೃತ್ತಿಯಲ್ಲಿ 4 ಕೇಶಿರಾಢಢ ಮಸೀಟೈತಿ 11 ಎ೦ದರ೦ಭಿಸುವ ವಾಕ್ಯದಲ್ಲಿ ಆದಿತವಾಗಿವೆ ಎಂದೂ ಹೇಳಿದ್ದಾರೆ. ಇದರ ವಿವರವನ್ನು Indian Antiguaryಲ್ಲಿ ಶಿಳಿಯಬಹುದು, ಇcತಿ ವಿಜ್ಞಾಸೆ Sd/ oಾ. ನರಸಿಂಹಾಚಾರ, To, IS PAVATE, Esq B A., LL B PLEADER, HUBLI.

·PARTI पाणिनिना प्रोक्तं पाणिनीयम् ·2 The Structure of the Astd Sanshrit fettored by the grammar of Paniai IVe read this interesting piece of dialogue in the Mahabhasya कश्चिद वैयाकरण जाह कास्य रयस्य प्रनेति । सूत आह, अह मायुग्मनस्य प्राजितेति । वैयाकरण आह - अपशद इति । सूत आह् - प्राप्तिशो देवानां प्रियः। नविष्टिज्ञः।इप्यत एतद् रूपम् इति। IINE प्रदीप - प्राप्तित इति । सोमव प्राप्ति भवान् जानाति । न त्याचा याणाम् इष्टिम् इयथ ।

·4 fic Structure of the stat We think that 1 ss stern of grim nor the students of luch 1e such ideas about its function and extent of auticries, cannot be uccise.] of h21 ing checked the natural Lion! of the language IVe should rathe" say that the Papinia system allone.l full gronth to the language while it was living 101 cheched is deterioration, wien Suoshat was b pa loi li throin into the bich around h Palinn 1 other veran ulus nt al nise Puddism Tius sistem of Pin ni costs of three terdependent works, vis, the Dhatupatha, the Ganapatha, and Sutripathia And we shall consider them in the following chipters 3 ·5 CHAPTER II, DIATUPITHI. What it is . The Dhatupathi is a list of dhatus or roots The various schools of Sanskrit gran nir seem to have. had their own separate Dhatupathis. The students of the Brannur of pisilt, one of the predecessors of Panini,- the Arisalis had their own plintupitla, ani Patanjalı olsus According to this D'autre the root 314 575 smph Ilse 31 271 seen 10 forms like and Tefta 1x210 einis augments As regards the Paninia's Dhatupatba ve must note at the outset that originally the meanings of roots were not giren in Dhatupatha; but were added later by Bhimasery; and that originally there was sigantes of roots and they were not reparated from each other. It scem that the Parisian tror-elve boa ranir Dnataritha in rore taan che per ion": Tae exi-tige Daatvratka begins with the root of, but Patanjali ceem to speak of another version also in which the TTs began with the roct 77999: FT. I. 11 22. T! 313: FT DIATT 07 - TE 51: 917517 za n. 4777 TTT গণু খানিৰ বিৰাৰ শুনিন। This fassage has be heen jacorporated into the hasila, & the Nyasa commenting thereor says. 77TTAA TEATTERI ara atefra IP 223 Ilsa Padamanjan fant 2014 TIL ETTARTÁSA!! Ouoled = Ns Ed. Mh Bh. Vol II. P 162. Vide Bhashya on TITATTU 970) on SI 1 and Kasvata and Nagesha theresa ·TI Structurile Ied of that is, tullach the present 4217s were is, aut 10 which die Fifts and not the 777, Liefe place I at the beginnin .115 of the Dhuthpitha In this wall not sem surprisip, when we re rembar that tlc Paz 1140were a vast school and were den among themselras accordins as they were ersterncis or wes erners(cf hrska VI 11 10+) But at pressot I hate only one version of tise Punnian Dhati patha and the other coen to have been recoverabls lost rom Kair min to Bhatto all the commentatore common on card Dhe une srejon cf the Dhati puliz 20d that I TODIS she slon i lini Its relatson to the Astad)jaz: Nos let us turn to the 1stdh1111 and consider its Ielation to the Dhitupathn. . When reading the Siddhanta hrumudi vo 2re pt to be misled by the pince and treatment accorded to the Dhaturtha in into thinking to at the Dhatupatia 1> merely an apperds to the studbrısı So Ipte mulus Dict onaj sass that the Dhupathi'is supposed to be ile rorl of Panın bunsell," as supplementary to his sutras YTET I 1 भाष्यम् - येव चादिगद परिसमाप्यते। भृवादय इति वादय इनिच नयदा नारत् वियाग्चना थातुरित्येक पक्ष तदा भू इत्यत्र य आदिशद म व्यवस्थाया वर्तते। या इत्यत्र य आदिशद स प्रकारे। भूइत्येवमादय पर इत्येव प्रसारा इति। [Refers to the Dh P we have] यदा न भार पचना थातु इत्येष पक्ष नदा येसन य जादि महा मध्यवस्थाया वतंत । भू इत्यत्र य आदिशादः स प्रमारे यत्येवमादया मू इत्येन प्रकार इनि। Refers to the lost version of the Dh P) ·8 li Structure of the , Istd निवृत्तिभविष्यति । म चापश्यं गिटप्रयाग उपास्य । यपि पश्यन्ते तेपामपि विपर्यासनिवृत्त्ययं । लोवे हि कृप्यर्थ कमि प्रयुजने। दृश्ययं च दिसा Thus the Dha P. is not strictly speaking an aprerde to the Astudhavi, as it contains much mutter not necessary for the purposes of the stadlıyayı, Karjata tells us that it was meant to be an elhaustive list of all the roots in the Sanskrit language: The author of the Dhatupatha. Who is the author of the Latupathz? Most of us would readily ansier " l'anını, the authoi of the stadhyany, . Such is the comin belief, that has been current for conse centuries The Parissaparnim 11s इत्यु वानर्दो रुट पाणिनि म्यगृई यो । सृनपार धातुपाठं गणपाट तथयन । लिंगम तथा कला परम् निर्माणमाप्तयान् । The Silsa speaks of Pann as the author of the whole of the vyakarana " कृत्स्नै व्यारणम् ' and this rs hole must er idently include the Dhatupatha At the end of the existing Dh P ue tuned the colophon हरि श्रोपाणिनिमुनिप्रणीती धानुपाठ• समाप्त । Goldsturler sats (1182) that Panmi as the author of t]c sroundwork of the esistog Dhaturthia The DIP Ketli, Ilic of Sanskrit Lat (1930) P 430, goes bach a sub stance to Panini .lad Liebich in 1930, describes the hata raitini on the title page of his edition of that work as Kra svamın's Kommentar zu Paninis Dhatupatha We submit this belief is not free from doubts Cr. भाग्यम् . पाठेग धानुसत्यदुप्पाम् भवति । पदीप. - पाठेनेति । ये धातुपाठे पठितास्तपामेव धातुसार नेपा पा दो मारलक्षणार्थोपितु दपनारनिपादनार्थ' । S I. in 1. says . " , ·DASTUPATIL. 9 The Tord dhati itself is 5 are told by the Kasika, 1 term borroned by Pinu from his predecesso s it as they lo prve the name of dhatu to the fareas of Serbs and Pandi hiving borrosed the sord from his pre decessors uses it in the sense in which it was used by them S The word dhału is denied from the root 117", by adding the Unadı termination (172) Jasła says 2017 So the etymolovical sense of the ord is "that thich sustairs that Phich underlies Amara describes a dhatto mas Tief or source of words on this description of Amara and the etymological meaning of the ord dh tu shon that ti e battle between the Naurultas and the Gretu referred to by laska in the famous passage of his Virukta had been decisive ly won by Sakatiyana and the Vutuktas, and already Achary is before { anın seein to have taken the vien that 11 e 2791 Dell जस्यान जोनि and rodubbath कियावचन or terbs as dhatus Before conung to such 1 morrentous conclus cu they must hanc studied the nature of verbs or akhz atas troroughly by collecting then steadily and following each root into all its denvatives to be foun 1 2 the Sanskrit language I or this purpose they must have collected all the available roots Obe place We hare seen abore that the Deaturntha 15 cct a more appendx to the Astd, that it contairs mci matter that is u.class for the purgoses o tre Add.12* was ment to te ao Sebca11 be cuts the $TITI TOTAL à TT *** 1911 alatt पूर चायगमायणार कप पाचिन मा भनी धानुन Taiga ha 67 I 1 1.

·10 The Structure of the Astd So ke Sanskrit linguage Vzy we suggest that ti is is due to the fict that the collection of all the leas in one book, that is the composition of the Dh P was the work of those grammarians who, with Sakatayao?, held that all the nouns rere derived from verbs, and that the verbs were the primal elements or dhalus or sustarrers cf the whole structure of language? Does I pot seen #shly probable that the Dhatupatha was meant to serve the purposes not only cf the student of grammas, but also those of the student of words on the lines laid down in the Miruhta? If the Dhatupatha is to serie such a double purpose, it is evident that it should contain every root in the Iunguage, whether regular or irregular whether strictly neces sary for the purposes of a student of grammar or no think that the Dhatupatha 13 the work of Miruhta- Varyaharanas of the type of the great Sahatajana ou let us see whether Point 45 i grammarian of the tipe of Sakatayana If he was of that type then it is possible that the Dhtupitha is his work But it is found that l'ion held with Gargy, and the T41FTWAY È referred to by Taska in his Niruhta that not all the nouns are derrted from verbal roots then much of the cxisting Dhatupatta would like come worse than useless for him, and ne tinkle should not be fathered to a work, whh was the child of an opponent school of thought, There is very strong ctidence to shop that ran17! 11th Garosi held tha augttfullt tecry of Titre Patan 1: corsmarting on the Vartle-नाम चनुमा निरर व्या 77777777 on 5 331 IITTI JECH, synt 772744 BITE 9157 ha. It is $ &tificant t'at Parini 21 013 *** tapt not a holmisk 1494 Arrior 1 (1) ·12 The Structure of the Astů This conclusien is strengthere.] when we consider ti e way in much the Astd refers to the Dhatupatha The first distinct reference to the Dintupatha as a whole cccurs in I m 182, भुवादयो धातच ६ उपदेश नुनासिक इत् . The word uhadesa is to Le noted The Astd always refers to the Dh P is a whole with the nord upadesd As to the exact meaning of the word therc has rarred a controversy between the प्राचीनs the नव्या The Kasika says - उपदिश्यते अनेनेति उपदेश शास्त्रवाक्यानि सूत्र- पाठ सिलपाठश्च Nyasa - उपदेश इति करणे पस् । सिलपाया धानुपाट', And according to the state referred to in the Bulmaca rini, by the word upadesa are meant - धातुमूत्रगणोणादियाक्यलिंगानुशासनम् । आगमप्रत्ययासा Uprdesa, according to the SK is 341219TH This definition of 5519 quen by the SK «cems to have been based upon the dictum of hayata यंदा तु सरूप मानाय भपूर्व. मुच रणं तपमेव उपरदाम्यवहार | ॥ 15 सदेच उपदेशे शति Leaving al ne the prachines and ile arochinas t. sight imo gst themselves, let us thin from their wordy Laula totle Isti teelf and see what the std. refers to vath the worl.pades: The ord puides i occurs nine times in the Astd and let us consider all those bine cases 1उपशजनुनानिवत् । I.ite fler the word upadesa, includes the Dhallgatha भारच उपदेशेगिनि। Fi45 The wood spadesa in this case, relers ca'y to the Dolpitha +ct Bilan उसालयक. स्पिारण कयायाम् । नारे पम् ।

·lic Strliinie of the Actd and 11377 thuo of the 1std at the D, P and d down to hin as Upad s from 1 s ries of earlier Icharyas We haie se-n abute that Patanjali sper'; of tso vcr• sions of the Pamian Dhaturtha It is probable that Panını received both the versions from hi377735 It is parhaps due to some partiality shone by Peyni anl Kazı ayana and Patanjal for the version beginning with the root I, that it only has come down to us IVe shall later on show that Pro recer cd from his predec sscrs the 391T ntvo iersione That there are two versions of the Dh P is supp»rted by the fact that sin' rufer». to particuler 77 by some Sutras in the afzrearest are ort found in the present Dh P For onstance, s पिल्दिदादिभ्यार (III 164)refers to the भिदादिगण But there is no fatto in the present version of the Dh P The Kasıha says -- (higier-)tag finneg foreTMT IT 771 It is rather strange that the word I should refer to the Dh Pand the nest word for to the afa795 or the गणपाठ If the reference as to the गणपाठ, the मिदादिभ्य portion of the sutra is useless because the words are mentioned in the मणपाठ along with the प्रत्यय : e ra their साधित form Ve think that the reference is to the fa dich was to be found in the lost version of the Dhatupath? Similar remurks apply to S N 1 131 15 In the Astd itself there are two hinds of suirns, which support this contention of ours that the ruthor of the us d not the author of the Dhatupathi First, sutras that are supplementary to the Dh p and secondly, sutras that go agunst the Dh P and contradict what has been taught in the ·16 The Structure of the Astd the roots when stripped of their * $ would have been, etc. instead of gete. as required. But this is no great difficulty. It has been overcome un the Dhatupatha itself, by placing in the beginning of the root and IT at its end; cfgezie, (Rudhadu) 3FZT (Rudliadi) gefa (Bhvadi) Thus by reading Egiarrete. for 53 etc. in the Dh. P. the author of the Astd. mere he the author of the Dhatupatha also, could have reduced this lengthy sutra to FETT TT. J'hat the author of the Astd, does not do so, shows that he got the Dla P. sell- fixed from his predecessors, and being unable to make any changes in the Ds. P. directly, had recourse to special stj. sutras, whenever he wanted to modify the effect of the Dh. P. on roots. The point will become clearer, when we consider the second kind of supplementary sutras. (1.b) These are sutras which in effect ascribe a class or gana to a root, in addition to the one to thich it already belongs according to the Dh.P.S.111.. 70 is an example of this kind of sutras, FI LIT+F13-15 Tagatueta: 1 Kasika.- 3#77 HTTUHL! EXIT O Sakura भ्रम चलने। द्वयोरपि ग्रहणम्। क्रमु पादविशेष क्लम ग्लानी नसी उद्रेगे त्रुटी छेदने लप कान्तौ एतेभ्यो वा श्यन् प्रत्ययो भवति। Nyasa:- 34427 PORT SAGE PATTESTATOR 2012 amera and Thai Tiet17 # 18 ITERAR Brand I The purpose of this sutra is in effect to assign the roots mentioned therein, to both the Bhyadi and the Dirati classes. Arration to this sutra, the 1979,200 969, which ex.

·3) DITATU'PATH clusively tahe according to the Da. P. being there men. tioned only among the Divadis, take 72 optionally; 1. e, they take both tend (by S. III. i 68 ); i.e. they are un effect both Bhadis and Diyadis. Of the other roots mentioned in the sutra, occurs in the Dh. P. among the getics and the re. maining among the Bhı adıs. Thus the root I sould take only 7 as rikarana and the remainius roots only 7. according to the Dh. P. But this sutr.2 lays down that they optionally take *** also. Thus the sutra in effect says that me, which according to the Dh P.belongs only to the Tudadı class, ought also to belong to the Dead class; & that the remaining roots, though oily Bhvadis cording to the Dh.P.ought to be considered as Divadis also. Now let us suppose that the author of the Astd was also the author of the Dh.P. What would ise expect? We would expect lirm to have dispcnsed with this sutra, by including the roots mentioned in the sutra, in the Dh. P. in both the gapas to which they belong or ought to belong. Thus he could well harc included the routs TIFT, TIT, 79,484. sqand TH in both the Bhadis an] thc Disadis and the root in both the Drads and the Tedad, By so do.ng bs could bare altogether dispensed with this sutra(3.1.70.). There are many instances in which the same root is mentioned in more than one ganas or classes in the Dh.P Thus it is included both in the Dıradı and the Kryadı classes; the straatvo in both the Divadı and the Bhvadi classes; gayret among both the Hatics and the चुरादिs; ओविनी भयचलनयो. In both the Tudadis and the Ru. dhadis, the root uit occurs thince in the Dh. P., in the Swidis, tbė Kryadis and the Churatis. And the soor's cccurg ·18 The Structure of the Istd among the in the Dh Pfour times in four different classes Bhvadıs the Divadis, the Kryadis and the Cliuradıs, Sayang remarks on this root thus - एक एव पुषिविकरणभदाय पुन पच्यने Dbatu ritti, Vol II p 388 Now the fact thit the author of the Astd dous not dispense with the sutra by including the roots meuticned thereia in the varrous ganas in the Dh P to uh ch thes ought to belong can be explamed only on the hypotuesis that the author of the Astd was not the nuthor of the Dh P that 1'e tuthor of the Astd go® the Dh P from his predecessors as rpadesa and hold it to be something sacred with the te t of which he could in no way moldic Havuus thus for deal! 111111 tlc Astu vutrus wluch arc supplementury to the Dh P we now proceed to the second kind of sutrns referred to aboie te sutras that contradict what has been tru,ht in the Dh P, sutras that say that a certain root though mentioned in a cert un class in the Dh P nevertheles, does not it all beton, to that class but to in altobether different class S TIL 1. 80 is an instance ID point farno it aI JII 1 SO hasila fifah G 110914f #là FATTOT) : इत्येतयोर्धात्वोन्प्रत्ययो भवन्यकारवान्तादेश । धिनोति कृणोति । अतो रोपस्य स्थानियद् भाषाणो न भवति । Nyasa वादित्वाच्छपि प्राप्त वचनम् । In the Dh P root fefe and focus 10 the first or the Bhvadı class. And according to Vļi i 53 (Idttonun mildt remarks atpis to sutras III, 175,70 E 23 ·DHITLI 4TITS 19 root dhatuh ) at du, ent conºs after the last oncluth- Tnu, se est fet and 707; and these roots, being ac cording to th: D: P Bhradis, sould gnels the forms PTA, ATTFT and 207ft,qua ,FTFT etc L'ut accordion to the opinion of the ? tior of the Astd expressed in the sutra under consideration the roots are 17 and 1 and tak. 3 is vikaran ı ınstad of 77 Thus the author of the Asta. dlıyayı is of opin on tut the txo roots are strongly classe.) under the Phradis in the Dh P and that they really belong to the Tanndı cines We thro% t'us the strongest fie e of internal evidence that could possibly b adduced to show that the author of the Astadhyays is not the author of the Dh P It also shows that a great deal of tim* must have intervened be ti een the author of the Dh P and that of the Astadhrası At the time of the autor of the Di P the roots fa-T and 27 were used among the Sistas, sith 377 for their vikar ana but at the time of the author of the Astadhy.151, roots 7 and 797 ?s belonging to the Bhi di class were obsolete and the Sistas used them with the vikarana 3.14 at the time of the author of the Astd the root were current as Tanadıs The foregoing is sufficient to convince us that the author of the Astadhyayı is not the author of the Dh P But there is another circu ostanre also which forces upon us the conclusion that author of the Astd got the Dh P from his predecessors, and held it to be something so sicred that hic did not think it proper to make any changes in, or additions to it directly - mean the occurrence in the Astu ve ·20 The Structure of the Astu of some rros which are quite unknown to the Dh P There are called HIT-129 roots occurring only in the Sutra and pot 17 the Dh P Ther are eight in number -ऋति, cccurring in III 1.99 I in III 1 150 10 VII 195 माति In IIL 13२ Ind का म्युम्भु सम्भु and स्तुन्भु all in III 182 of these proccurs an III : 5 also Now let us turn to the Bhasra on IIT 1 There ne read as follons भाष्यम् एन तहि सिद्धे सति यदादिग्रहण कंगति त जापय न्याचार्य -अस्ति च पाठो वाह्यश्च सूरादिति । क्रिमेतम्य ज्ञापन प्रयोजनम्। पाटेन धातुसज्ञेत्येतदुपप न भवति । प्रदीप -पाठेनेति । ये धातुपाठे पठितास्तेषामेव धातुसज्ञा । तेषा पाठो नोपलक्षणार्थोऽपि तु इयत्ताप्रतिपादनार्थ । So Patanjal and ha yata tell us that all the dhatus in the Sanskrit language are to be found in the Db P and that what is not to be found there is no dhata Tl en 10s can those sutra roots be called dlatrs at all in e fil fact wat thev do not occur in the Dh P> Vago) butta ove comes this difficulty by imaginicg that onginally the roots did occur in the Dh P but that in conrse of time they have sl pped out of it * But this is very unlikely par rather impossible If any thing the patha of these roots in the Dh P ought to have beep the more firmly fixed becaus- they occurred, both n tbe sutra and the Dh P Many out of the way roots that do not occur either 10 पूर्व धातुपाठ पटितानामिदानी पारघ्रशोनुमीयत | H Bh AS Edit Vol II.P 112b * ·DJSTL PITIL 21 common literature or 11 the sutras ar patute and not parıblırasta in the D5 P Then shs should the pallia of the sautra roots be lost? IVe think the non occurrence of the suutra roots in the Dh P is to be attributed to the fact that the nutl cr cf the Astd was not the nuthor of the Dn P. and that thouch the nuthor of the Isid , crme CTOSS sone roots not mentioneel in the D P , yet he did not think it proper on lus purt to Insert them into the Di P, and thus tamper with its -axt, le cause the Dh P wis somethiog rerv sacred to him hharing recerul it is uduse from his predecessors 11 External Evidence 1 Kaigata .-Dut hos are se to get orer the techaczi difficulty in allog Bords lihe (occurring in S III 1 29 ) ET ( occurrin In Vart नराग्रहण चलुम्पयरम) and the popris (occurrin, in the land adı gana reft red to in S TOTALTE III, 27 )-- Joy to call these dhalus in as much as they do not occur in the Dh P > haiyata posuers this question with the words तब ये सववानिक भाष्य गषु पठ्यन्ने, नेऽपि सूत्रकारादिप्रामाभ्यार गनुपनाश्रयणीया ।' METTITAIP eralently means 777-21A17FTT 1177 कार-गणकाराणा प्रामाण्यात So Kaijata says that the roots occurring in the Sutra (Astd ), the Vartika tbe Bhassa, and the Ganapatha, are also to be regarded 25 dharus because the Sutrakara, the Va tikakara, the Bhassahara and the Gapa kara are all of them authorities (pramanyat) in the matter of 1 On Bhusya, on 1 1111 ·22 Ti e Structure of tl e Ist] dhattes or roots (just (il e the Dhutupathakara) Eudently ne the the Bhasyihar nor the l'util aharı is the author of Le DIP In the Suthar who is spoken of in the sulte breath as the urtiklara and tlie Lolassal ara, must also 11e the tro httre he not the author of the Dh F, according to il, rulo: 777 10715de i ranors This shows that the Sutrl111 75 7ccording to hry ntn, different from the at thior of the Dh P Others ise 17.1 sould have spolen of the stutra roots in the Sutrakar separately from others, thus- तत्र य मात्रा धानवम्नपामपि धातुत्वम् । मनगरम्य धातुमारादनन्यसान। An o'yjechowy 11 75 be rarred against this hati con menting on the Bhisya on the lurt H&H 7 in SI m 1 says ततश्च मेधशदादादिप्रसगः । न चार्थपाटः परिददर । 767 ergifrat e tra i The expression of4 T7077714FITT. 1ndı cates that husatz beld the artatz1 to be forforate and the DI P minus the paifocal to be Pa111113a But the nord "Paninin is ambiguous, meaning both TT TT and qiformaat TTTAH | Jod lle are told by no less in nuthonts than the author of the lyası, that the word 'Pinang , Then used with reference to the Dh P, is to be understood In the latter sense 2 Cu4\DRA In lus Vritti on SI 4 of his worh Chandra refers to the statement at the end of the Paninsan Dh P Vio goufeng TT TT, as the saying of the Dharukara Tray Afforda qrforatchiarate Harfotaitafa AL ita staPTTTTT 1972 197117 | Nyasa on VII i 3 ·DHITLPT111 23 नया चाह वानुमाराऽपि.p 14 Candrasrtti Ind coin cnt ng on II : 93 he says शामना सूत्रम्य कृति पाणिन p11+ad 3 PATANJALI I le followin, referurces to l'immu br name cccur in the Bhasya - दाक्षीपुत्रन्य पाणिने | . 1 7. पणिने मनमारस्य । II 11 10 नहि पणिनिना शब्दा प्राता । कि तहि ' मृत । Paspasa क्थ पुनरिद भापत पाणिनेगचार्यम्य रक्षण प्रवृत्तम् । •lbrd शोभना खलु सूत्रस्य कृति पाणिनिना | II 11 66 मरे मापदांदगा दाक्षीपुनस्य पाणिने । II 1 37 प्रातिपदिकविज्ञानाच गगपत पागिने मिद्धम II I2 आगार यश पाणिने । I 1183 उपसेदिवान् कात्स पाणिनिन् | HI 1 108 We see that Patanjali speaks of Pandi sei eral tmes in his Blasya He tells us that Panini was the con Dahsı that he tiught the Sutri and so he was the Surakara that lis way of composing the Sutra was ad nirable that he held the 17th theory that he leld the arrutpattı tl eory of nouns that luis fame had sprend even unto child ren and that a descendent of Nutsa came to him as pupil Now it is iery si,nificant that Panini is nu wl ere in thie Bhaja mentioned as the author of the Dh Phrel le has bren mentioned seseral times as ti paull or of the Sutta It The word Pannya al o uncuts 112 11 c Blast a student of what ha been taught by Pann: imply hat las then laught by Pan m ind that has Len tau.lt ly I ann" 11t si tra नदि पापिनिना सदा प्रात्ता. । वितहि सुधम् । Paspasa Or ucall ·24 The Structure of the Astd * Panini is known as the author of the Vpikaruia that goes by his name Now hatyaya 112 defines Vyaharana as लक्ष्यरक्षणे । What is the laksza > The 'subda or words as used in the Lokz and the Veda And what is lal sana? It is the Sutra | Let us non see whether the Dh. P can be lacluded in either catebory It cannot evidently be in cluded in laksanır which is sutra S 'And moreover laksana is described as ARTAA91 and this description obviously does dot apply to the Dh P Neither can it be included in the lahsya because roots are used neither in the Lola nor in the Ven by themselves It may be suid that the laksza s stbdr or words 1l the Dh P. consists of roots which are sabda or words and that therefore we can say tliat the Dh P. being a list of words is included in the Laksja But it is to be noted that the words sabda and (alsza are 115 3 both in the Ehsal ud the Vartil 1 D11 snb of corda uend n the Loka and the Veda and neither in the Lota bor in the Veda are bare roots without braty czas used. Therefore the words sabda and laksja in the Blizsva * येनाक्षरममाम्गयमविगम्य महश्वरान । IF TTTT TRITT 17 T Sisal 57. + Vartıka 374935848 24tFT4# | Paspasa fr 9978, ' IF I TETE? TI I JETTA I Paspisu Cf. uploat 7 F121 ATTU HARI (HIZ = TOTT ) BI 2-1 a un I 11 1 5 की तहाम शदा पतिपत्तव्या । किञ्चित सामान्यविशेषवलक्षण प्रपर्यम्। येनान्येन यनन महता महताशदीघान् प्रतिपयरन् । किं पुनस्तत् । Arti SERAT. Eaq yani Paspasa.

·DHATUPITHI 25 1 and the Vartıka do not include the roots mentioned in the Dh P. Even if it be held tnat the words laksua and sabda include the roots mentioned in the Dh P vet we cannot say that Pandi is the author of the Dh P Patanajalı emphatically न हि पाणिनिना मादा पाता । किनहिं सूतम् Says ind to judge fron his Vartika on VI 7 and 8, Katvayanı is of opinion that the nord Vyakarana does not include the Dh P $ In one pass.iye Patanjal refers to the author of the Dh P as the Acliarya of both himself an.) the Satrakara स्वरितमित कमिप्राय नियाफ्त || 172. भागम् - स्वरितनित इति किमर्थम् ' याति चाति नाति प्साति । स्वास्तजित इति शक्यमकतुम् । इह करमान भवति,याति वाति दात प्सति इति । कर्मभिप्राय नियाफल इत्युच्यने मवेशा च कमिवाय बियाफलमस्ति। त एव विज्ञाम्याम । थपा कामिप्रायमस्त्रमित्राय च रियापरमम्नि तभ्य आत्मनपद भवर्तीनि । न चपा कत्रभिप्राय चाकभिप्राय च प्रियाफ्रमस्ति । तथाजातीयका सलु आचार्येण स्वरितनित पठिता य उभयवन्न । यपा कत्रभिप्राय चाकभिप्राय च दियाफलमस्ति। Herc Patanjili maintains that the Sutrahara could lave omitted the word alafan from the sutra, and cites in Achary r, in his argument against the use of the word It is evident that the word Acharst must refer to Cf धानुवैद | Bhasya on III 11 115 5 वैयाकरणारयाया चतुा । VI 117 परस्य च II 118 वातिकम् आग्मनभाषपरस्मभावारुपमाट्यानम् । प्रदीप सामनेभापपरस्मभायगन्दी च न वेधुनिद् व्याकर पर सन्न चिीियानि अग्रामसमग । - - ·26 The Structure of the Istd . 1 person who stands in the relation of in Aclars i to both tlic Sulraharı add Patanjalı and In this case he com be pone else tl 12 the Dhatul arat Jhe point will become clearer when we consider some of the cases in which the Vartıhakrra is attached aad shown that lus Vart is eitlier not needed or wrong on the ground of Acharya pravritti Lnder SS I 1 65& 66 hatyayan sattacks theप्रकल्पग्पक्ष with the Vartika - व॥ सप्तमीपञ्चम्याश्च भाषादुभयन पप्रकृप्तिम्ननोभयकायप्रमंग । व।।। Itnal Ihs turn, allscls hatyayantalid his titla thue या यदायुध्यत--सतभापञ्चम्याश्व गावादुमयत्र यष्टाप्रकृति नाभयकार्यप्रमङ्ग -ति । नप दोष । जाचार्गप्रवृत्तिज्ञापयत्ति नामे युगप- प्रवपिक भरत ति । यदयमेव प्रपरयोरिति परग्रहण करोति । Hlete tlo Ich hryz reſtrred to is neither the lartıl dari na tle I 1951 nr: but the rel penson 18 Pan w who is tleiclu I ofbuth httram and 11tanjali ·NITI PATIL 27 Icharyn referred to here is neither Patanjut to attacks nor hity 1y191, ano is attached but : ilural pe son us Panını who is Irharya to both hatyayana ani Patanjali कलापिवैशम्पायनान्तेवामिभ्यश्च । IV || 104 निकम प्रय कारिग्रहणम। भाग्यम प्रत्ययकारिग्रहण कर्नयम । अन्तमाभ्यन्लेवामिभ्या मा भूदिति । तत्तहि रन यम । न पत्त त्यम् । कापिखाडायनमण जापक चाम्पायनान्लेवासिषु प्रयभकारिग्रहणन्य । यदय कलापिग्वाटायनग्रहण कंगति तनापयन्याचाया नान्ने गायलंगामियी नातीति | etc More tha'sayaamstartika is attackeel on tle ground that what he men is to i'l by means of the Vartika is ready indicated by mo rition br the Acharia hii is insert on of 11. nord Khdnant m the Snaunikadi class or grou], int of the word hairpi in the sutra ( IV 11 184) It is quite evident tunt te word Icharza l are rcfcis to neiti er hats - 2012 who is attached nor to Patanjal who attachs but refers to 7 turd person ti the Sutrahart who is Ichary1 to both Pitania and hatgay ina Non let us turn to the म्वरितनित . rassige again परितनित कमिप्राये क्रियाफले |I 112 भाग्यम स्वरितनित इति सिमर्थम् ? याति नाति द्राति प्याति । वरितत्रित इति शस्यमकर्तुम् । इह कामान्न भाति, याति नाति द्रातिप्मातीनि' कभिप्राये क्रियाफल इत्युच्यते । मर्पणा च भिप्राय क्रियाफलमन्ति । त एव विज्ञाम्यामो येपा त्रमिप्राय चावभिप्राय च कियाफलमन्ति तेभ्य मामनेपद भरतीति । न चर्चा करभिप्राय चात्रंभिप्राय च नियाफल- मस्ति । तथाजातीयका ज्वर आचार्यण पग्तिनित पटिना , ये उभय वन्त येषां कमिप्राय चाक्त्रभिप्राय च क्रियाफल मन्ति । - ·28 hic Struciuc of the Isid Here Patanjali attacks the Sutrakara and says he could base done as well sithout using the sord hatta', and cites in Icharya in his argument against the use of the nord It is crident, that, as in the passages quoted above, the word Acha. ma must refer nesther to the person attached yes.the Sutralara, nor to the person attacking ris. the Bliasvakara, lut must Teter 10 third person is the 191991371 wo is t'e 1112117 of borli Patanjali and Pants, and who is responsible for the faratat pending of roots i Trafirati = क्रियाफलमस्ति। + JIVENDRA BL DDFII.-- If there stillinger any doubts in the mind of the reader ns to the non indentity of Panını, the author of the Asrndhya and the zu: hor of the Dh. P, the ruthor of the Xian seis them at rest finally, Conmenting on VII. IV. 3 hc 525- "Ttifof: TUTTIT TIP TIFT I 41 orit RTO- कार अन्यत्रकार । And again on VII i1. 75, fe says: 977 fravizan lathraigz TTTO HUHT? 777 707777: 4964.97 97976' 1 pW TTTTS44 77977 TSI 11 Ilie 10 been able to find out where it is definitch estallistiet (a) is thic author of the Naen that she Sutralara and the Dhrtukar are different Lut it alonld 1 noted liat his comincnt on I. 1. 1. and clearly sugests ilat l'anını accepted the Dh. P'. fron fus predecessors. " lo Ius comment on VII. ir. 3. he says that the Dh. P. is called 107T17 Hargrettenfica 1951 1. šū. 1.

·DIATLP ITU
29
Purint3d, not because Panipi composed it, but because te
accepted it $
I must here acknowledge that I was first made an ee of
the passage under VII i 3 in ti e ly152 – after I had
Inden ndentlı arru l at the conclusion that the author of the
Astd was not the cutl or of the Dup by the remarks
Is 10 thr inch sion of Tran m the Chairsade (14)
Cahndi (I n 65) and the Arcuyndı (VS) ganas it is
to be noted that the groups of words orig nally fixech hrd
heen augmented with later additions to them by other gram
marians This probably led Jinendra Buddhi to observe in
VII 11
3
. प्रतिपादित हि पूर्व गणकार पाणिनिन भवतीति । तथा
चन्या हि गणागेऽन्या हि मृतसार 1" made bı Shrish Chandra
Chalmuirts in his Intro lurtion (p () to ! scholarly elit on
of the 1950 But it is subn tte I the anthor of t 11741
does not mezu bs the word' ganak? the author of the
Pratipidibe giras, but the author of the Dh P
This is
quite clear from the context where the passage in question
occurs in the Nyasa Ci also Ayası on 1 1 1 भूवादया
garstoffertafsar madland' TOTIPE FI gandarasi” lbid
अपाणिनीयमिति । पाणिनरिदं पाणिनीयम्। न पाणिनोयम् अपाणिनीय
Fart 1917+JTTALT WarF771T I VIT 1 3
1

·30 Ti Si ucli rc of il cul OL But there are great ind at first sght al nost nos 1 erille dilli ultica in the full of our acceptın, the theory that the Lathor of the Astd is no the natho of the Dh P also The Dh P presupposes inity of the sutrs of the Isid Let us for evimple take the Sutrı, TOT 7 HAFI (11 1. ) in tlc Seri FETITTar f7 milijo Iffle author of the DI Phalnit in his min l ! smlar sutrus while composing his Dh P he would not live collected all the cer en roots whose अवणम्य म्थ न चा मार आदशा 77FAT 9-277971TTAR FAT TOATA , in one place with the root TT at their lead similarli he would not linse collect ed all the roota which tile Sampsaraure Far TTTTA n one place with the root 37 at therland If the author of the Dh P were abeolutely ignorant of any rule like FA 276797130 fear (VII u 5) he could not have attached Pas 57 or ind catory letter in lus Dh P to such of the roots as tol - no vndali 137 FRETEXTO TT ind if he Here qi te ocent of my life lıle farais97 (III 111 99 ) there rould not l we been foud in the Du P roots le टुवम् Such examples can be adduced by scores And ths would seem to irresistibly force upon us the conclusion that the 7thor of the Astd, is also the author of -in Goldstucher s words, at least the ground work of the existing Dh P * We have non arrived at a dilemma * lle may note here one difhculty jo acceptin, Goll stucher s ren that the ground work of the DI P Panını s and that it 175 enlarged by Achiaras that came after Panin If the Dh P is enlarged after the time of Pagini then why were the saura roots not included in it?

·WHITUPAT111 31 Te Dh. P does not seen to be by the author (( the Iyld, but seems to be the work of a predeceswyk cf l'apunt. But nevertheless the arrangement of roots in the Di 1'. clearly sbors that the author of the Dh. P. hnen very maps sutras nou found in the Astd and so arrange the roots in the Dh. l'. as to serve the purposes of those sutras ·32 The Structure of tlie Astd CHAPTER III THE PARILIIASAS परित प्रमिताक्षरापि सर्व विषय व्याप्तपती गता प्रतिछाम । न खलु प्रनिहन्यते कदाचित् परिभाषेव गरीयसी यात्रा ॥ FOT774. XVI 80 If any one were to pick tlp a copy of the Astd and try To learn the Sanshrit language from it, lic will be sorely dis appointed He will find that the arrangement of topics and ruies ( sutras ) in the Astd is not the arrangement that is followed in modern works on Sanskrit graminar We must remember that the Astd was written, not for those whose mother-tongue was not Sanskrit and who lind to learn Sanskrit quite anex, but for those waose mother tongue was Sanskrit, who used Sunshrit 10 their daily life, and who required a glior, but ealtaustiv. liind book of Sanshut grammar from hich they could ascertain the correct form of a word whenever there arose any doubts in their minds 18 to its correctness Therefore the two things that were anned at in the Actd scre breuity and erhaustiveness Ind to secure Llese end there is lollcı ed the dtd 2 peculiar arrange ment of topics and sutras, which appears at first sight so puzzling and uninethodical to a niodern student of Pinia But it would be a great mistahe to suppose that there is no method in the Astd The method followed in the Astd 19 ghen in what are called the Panbhasas They teach hon the sutras of the mud ard to be morpreter ind arsi-l the wplain ·5) PARIEIISSAs 33 among other thmgs, the significance of the various as or indicatory letters, and of the use of different cases in the Asta They are, so to say, the key suth which to unlork the intricasics of the Astd The Paribasas applicable to the std, are of two hands 1 Those that are expressly Lad down in the Astd itself 2 Those toat rre ipplıcıhlc to tc Astd though not expressly Lud down therein because they are, in the words of the Paribhasenfusakaara,- पाणिनीयतन्त्र ज्ञापकन्यायमिद्धानि। In the following fex pages we shall consider only some of the important Panbhasas of the first kind We shall begin with the sur plest of them, vis 1 विप्रतिपय पर कार्यम् | 1 11 2. Kasiha -तुव्यरविरोधी विप्रतिषध | यत्र द्वीप्रमगनन्याथा- कम्मिन् युगप ग्रामत म नुन्यवरपिंगतो विप्रतिपय । तम्मिन् विप्रनिपत्र पर कार्य भनि । उरमगापाटनिन्यानित्यान्नाइवहिनेषु तुम्गतलना ना- स्तीति नायमम्य योगस्य विषय । वलनतर तत्र भवितव्यम् । अप्रवृत्ती पयायेण वा प्रवृत्ती प्राभाया वचनमारभ्यते । अतो दीगरों यनि मुपिचेत्य- स्थावकाश । वृक्षाभ्याम् । प्रक्षाभ्याम् | वहुवचन झदियम्याकाश । क्षेत्र । एषु । इहोभय प्राप्नोति । वृक्षेभ्य पक्ष-य इति । पर भनि विप्रतिषेधेन ।। The word vipratiscdl mº in oppustion of rules of equal force Wen two suitas lain, dferent vojects in view find scope of action simultaneously in one particular case, that oppost on of sutras of equal force is call d xipratisedha. - ·34 The Structure of the Istd Ascher il rule and its cxceptiun, or an man ble and an optional rule or an unfaringer and 1 buhirungit rule, are not rules of equal force. There the stronger prei ails aguinst the weaker As an example of rules of equal force, see VII in 102 and 103 The first rule declares-"\Vhen a case aflix beginning with a letter of the IT pratyahara follows, the long yowel is substituted for the final of an inflective base ending in 7 is 747 719=871+1 Tlie rent rule de clues -" When a plural crse aflix beginning with a letter of the 3 prutyahara follons, Tsubstituted for the final short 37 of an inſective buse" As T + 1 = aüty But when the plural case aflix य follous, what rule are we to For the letter belongs to both the Pratyaharas 1 and Are me to lengthen the sliort 3T or substitute ? Here there is a The present sutri comes in, and sustitutes faza in the place of farm, by laying down that is to be substituted because VII 103 ordaining comes after VIII 102 Thus 237 + +976 + So we arrive at the defin tion of Publisa Th Fiftoft RE1 17 apply) There is a sutra corresponding to this Istd sutrr in the Purva Munamsa Sutra of Jaimini glaicz gizlámiy tafatt i VI v 51 The grounds au lucli tius cutr rests und wuch apply equilt to the corresponding Vakaranasutra under considera tion are very clearly stated by Muhay nhu Jumavalit? Jim avistari, thus उत्पद्यमान चोत्तरज्ञान स्वविरद्धस्य पूवज्ञानस्य वाचनात्पद्यते । ननु निरपेक्ष त्रस्य समानामा पूर्वज्ञानमेवोत्तरस्य बाधकमस्चिति चेत् । नापूर्वज्ञा.

·PAIIBITA 45 35 नो पत्तिदगायामविद्यमानम्यातग्नानम्य वा यत्वायोगात् । उत्तरकाले तु स्वय वावित पूनान क्थमुतग्भ्य बाधक भवेत् । In his Bhasian I +8 Prtannin says that the अधिकार is of three kaads and proceeds to enumerate and explain them Of these the first is described as follows - भाष्यम् -- वश्विदेवदशम्य मां गात्रममि वलयनि । यमा प्रदीप मुपपरित सामामि चल्यनि । प्रदीप :- धिदिनि । परिभाषाम्प सत्यर्थ । Thus a Paribhasa is, according to Patanjalı, of univeren application in the Astd Tlus is but what we would expect. The Paribhasa being a rule of interpretation, ought to apply to the whole of the book to thich it was meant to applı, the book is the work of one author written according to a definste plan If we find that 3 Parsblast is not of universal application, then, we may be sure, there is a grare trregularity which calls for a thorough investigation Now, is this Paribhasa laid dono o 1 ir 2 of universal application in the Astd > Can we say of this paribhas that she एस्देशम्या सर्व शास्त्रमनिन्यस्यति ? Turning to the Bhasya on the sutra under consideration, we find that Katyayana had noticed that this paribhasa did not apply to the Angadht. kara and «o proposed to restate the sutra thus- विप्रतिबंधे परमगाधिकार पूर्वम् । But even this amendation would not mend matters, bem cause there were found to be cases of परविप्रतिष कार and of विप्रनिषध n the other parts of the Astd So Patanjali offers us the counsel of despair that the word 1n the sutra be taken to means in the अंगाधि- ·36 The Structure of the Asid भाष्यम् यथान्यासमेवास्तु । क्थ ये पूर्वविप्रतिषेधा । विप्रति- पवे परमियेर सिद्धम । क्थम् । परशब्दोऽय वर्थ । अस्त्येर व्यवस्थायां पर्वते, तया—पूर्व पर इति । अस्यन्यायें वर्तते- परपुत्र परभायां । अन्यपुत्रोऽन्यभायति गम्यते । अस्ति प्राधान्ये वर्तते तद्यथा - परमिय वारण्यम्मिन् कुटुम्वे । प्रधानमिति गम्यते । अनीष्टयाची परश-दस्तद्यथा पर धाम गत | इष्ट धाम गत इति गम्यते । तद्य इष्टवाची परशन्दस्तम्येद प्रहणम् । विप्रतिष पर यदिष्ट तद्भवतीति । प्रदीप - तय इष्टयाचीति । इष्टानिष्टविभागश्च व्यारयानाद् बोध्य । उद्योत ननु लक्षणचक्षुषा तद्विभागो दुर्जेयोऽन आह इष्टानिष्टेति । The remarks of haiyata and Nagoji shou where the real weakness of Patanjali s explanation les If we accept Patanjal s rendering of the word " by the word 52, then the Paribhasa becomes worse than ureless it serves no pur" posc as we have to fall back upon the l'sakhjana to know what is 25 Inotlier thing to note in this connection is that Patanjali him,elf was not satisfied with this explanation of the Sutrz and so proposed to overcome the difficulty of a निप्रतिपयs under s I m 11 by taking the word अधिकार in that sutra to mean [धिर कार Says he अधिक कार - पूनविप्रतिषेधाश्र न पठितव्या भाति । गुणवृद्धयो त्वचद्भावेभ्यो पूर्वविधतिषिद्धम् । नुमचिरतृश्यद्भावेभ्यो नुट् इति । नुम्नुटो स्वरयिष्येने । तत्र स्वरितेनाधिक कारोभरतीति नुम्टी भविष्यत ।। The Vartıka and the portion of the Bhasy? which we hnie up to now considered shon that the rule laid down 10 I 11 2 apples, broadly speak ng to the whole of the Astd #M BHNS Fdition Vol II P IS ·PIRITIASIS 37 except the Angadhikara in the Angadhikara the rule is fafana , that is exactly the reserse of what it is in the rest of the Asti Thus the Angidhılara dlo-s not agree with regard to its arrangement of the weaker ind stronger rules with the rest of the Astd In the Astd Angadhihara the stronger rule 'generally speaking follows after the weaker one and pret tils over it but in th: Angadhi kara on the other hand it is the stronger rule that corres first and then follons the werker What is the explanation of this anomily? except the II are SIFUSI CÍTI 1 1 45 Kasiha आदिष्टिद्भवन्यन रिद्भवति पटीनिर्दिष्टस्य । सरिता । मुण्टो मीषयते । दिप्रदेशा आर्धधातुक्स्येलादेरित्ययमादय । रिप्रदेशा मियो हेतुभये पुक इत्येवमादय । Of whatsoever the augments enunciated dis inguished by an indicatory or the precede or follow it accordingly This sutra explains tne special use of two of the indr catory letters tiz and Where the indicatory letter of in augment is that augment is to be placed before the word in the genetive case with regard to which it is enjoin ed while फित् augment is to be added after the word exbibited in the gen-tive case with regard to which it is enjoined and becomes the end part or Ta of the word to which it is added Thus there is a sutra (VII » 35 ) which says Ardhadhatuk? affixes beginning with a consonant except brie The question arises 'Where a ·38 The Structure of the Astd is this to be added, in the beginning or the end or the middle of the arráulgt affix > This sutra apswers the question 1 he indicatory shoke, that it is to be placed hefore the ardhachatukut affix Thus “T' in the future termination PIB 1s an an'hadhatuk ı affix, when this is ndded to the root, it takes the rugmeit 7, 5, being placed before it, thus 4 + sh = warga. Sunularis par Similarly by sutra VII 101. 40 the root i takes the augment 97 in forming the causatne This having in indicatory is to be added after the root and wben ajded becomes the end part of the roct, as # TEMEL ** भीपयते Thus far erervthing is quite clear. But we come across sutras hhe चरष्ट and आतानुपमर्गक In the real affix is , the letter being indicatory Now an affi. is "an addition placed at the beginning or end of a root, stem or word, to modify its meaning" (COED) Where is the addition u to be placed, at the beginning cf roat 77 or at its end? The indicatory letter would seem to point to the beginning of the root 76, as the proper place But the sutra 974,(III 12) asks us to place the affis a after the root चर्. How to come out of this difficulty? The question has been dealt with by Katyayana and Patanjali at length, and we shall turn to them वार्तिकम् - टक्तिोराद्यन्तविधाने प्रत्ययप्रतिबंध । भाष्यम् टक्तिोराय-विधाने प्रत्ययम्य प्रतिषेधो वक्त-य । प्रत्यय आदिरन्तो वा मा भूदिति । चरेष्ट आतोऽनुपमर्गे क इति ।

·PAHILHASAN 39 पित् become When we lay dors a rule tfiat a Tanlı resre tnely the beginnin, and end of 1 cten we have to exclude a pratjays from the operation of the rule so that a protzza, shall act be taken to be e ther a beginning or an end of the story it is addel to, for example .. 72 and अनानुपमा क चालिगम् - पमननात् मिदम् । भाग्यम् - पररचना प्रत्यय आदिग्न्ती ना न भविष्यति । pratyaya wll be re ther a Leginnuns nor an end of the tery becauses पस्य (HI 12 ) lays down that a brithra shall b flaced after the stern पातिकम् - परवचनामिमिति चनापपादत्वात् । भाज्यम् - पम्पचनामिद्धमिति चेत्तन्न । किं कारणम् 2 अपपाट- पात् । अपनादाऽय याग । तद्यथा मिढचान्यात् पर इत्येप योग म्याने , यागवत्य प्रत्ययपरत्वम्य चापवाद । It cannot be said that the difficults is solved by S III 2 Why > Because this rule is an exception (to S 974) just as '14771717 TT' is an exception to the rules 779114 यागा भा यम् विषम उपन्याम । युक्त तत्र यदन काग मिकरण म्यानायागन्त्र प्रत्ययपरन्त्र च वा पते । दह पुनम्भय मानका गम । टिकर णम्यानाश ---टिन टनाग या म्पान पिलग्णयामा पिता 'यकारगयो यथा न्यात् । Tour stall jent is wide of the mark It is but proper 19 the case of III 10 (पान नम्), that the indicatory and 'परथ' ·40 The Structure of the Astd letter #, 11240g to other purpose thua indicate that the praljaja is to he pliced after the last sowel, according to sutra मिदचाऽन्त्यापर , should make that sutrs an ercept on to SM पो म्थ नयागा Ind परम But in the case of cutras चरण 101 जानानुग्मग य , both the incilors letters c and tare other scop than the indication of the place where the pratias are to be 7.jed to the roots The indicatory letter in th prats as I ट shows that the feminine of the od wluch is fom I br the addition of 1 to be formed with the allis l (IV 1 15 ) 15 उरचरी, मदचरी and the and crtor letter in the addition * shows that the at the end of a sten is to be clided when adding the nffie * (VI 61) Therefore the indicato“, letters and in SS trg and TATT I haung other scope, cannot be deemed Hy be tl cre for the purpose of showing the place where tha affles are to tenddedtotesen and cothos cannot make SI ; 4) in exception to S 974 भायम • प्रयोजन नाम तदवत य यनियांगत स्यान । यदि चाय नियागत पर स्यात तत एतप्रयोजन स्यात् । कुना तु सतत- टि करणादय परी भनियनि न पुनगदिरिति । फिलणाम पगे भवि प्यति न पुनम्न्त इति । प्रदार प्रगाजनमिनि । मनि पग्ने प्रयाजनमेतन्यान् । पावर वग्यनियर्य।

·42
The Structure of the Astd.
भाष्यम्-टितश्चाप्यपरिहारः । स्यादेव ह्ययं टिल्करणादादिर्न पुनरन्त ।
Your explanation does not remove the difficulty about
the fact affixes also. On account of the indicatory & the
pratyaya would necessarily become the ff of the stem, and
not पर.
-
भाष्यम् -- के तीदानीमिद स्यात्-टित ईकारी भवतीति ।
Then where does the rule, that a word ending in a
Real affin takes the affix to form the feminine apply?
भाष्यम् य उभयवान्-गापोटगिति । *
To the case of an affix which has both the indicatory
letters टू and क; t0 गापोष्टक" for example.
वार्तिकम् -- सिदं तु पष्टयधिकारे वचनात् ।
भाष्यम् :- सिद्धमेतत् । कथम् । षष्ठयधिकारेऽय योग. कर्तव्य ।
आद्यन्तौ पष्ठीनिदिष्टस्येति ।
The Pratsagas can be saved from the operation of thus
rule (paribhasa) How? This rule should be put under
the domain of the 481, thus - "Affites having a orat
as an indicatory letter, become respectively the beginnos
and end of that which is put in the 91 or the genetive case
वार्तिकम् :- आद्यन्तयोवा षष्टयर्थत्वात्तदभावेऽसम्प्रत्ययः ।
भाष्यम् :- आद्यन्तयोवा षष्टयर्थत्वात् तदभावे पष्टया अभात्र
असम्प्रत्यय: स्यात-आदिरन्तो वा न भविष्यति ।
प्रदीप • अत्र कित्वात्परत्वादन्तत्वमिनि टिदन्तमेतद्भयतीति डोपांड
यमवकास । ततश्व चरेष्ट इत्ययमादिःस्यात् ।
॥
*
--

·PARIBHASAS 43 nor Or, because to express the sense of 'आदि' or 'अन्त' the पत्री or the genetise case is necessary, therefore when there is no पठो used, neither 'आदि' 'अत' can be understcod भाष्यम् युक्त पुनर्यच्छन्दनिमित्तको नामार्थ स्यात् । नार्थनिमि- तकेन नाम शब्देन भवितव्यम् । Is it right that the meaning should be subservient to words? Rather, is it not that words should be subservient - to sense ? anta' भाष्यम् अर्थनिमित्तक एव शब्द । तत्कथम् ' आद्यन्तौ पष्टयों। न चात्र पष्टी पश्याम । ते मन्यामहे-~आद्यन्तावेगान न स । तयार भावे पष्टयपि न भरतीति । les certainly it is the sense that should cause the use cf words How then ? Whenever we have to express the sense of 'adi' cr we must necessarily use a PET This is the beginning of this, thus is the end of that We do not see any sasths here (ie in SS like 78 and 870)- गुपमा क) Therefore we think here there is neither an adi nor in anta meant The portion of the Bhasya we have considered up to now establishes that 1 The sutra भावन्तो रिती is an ercorticn to the sutra (परवचनारिंगद्धमितिनेजापवादत्वात् ) Ans 2 The difficulty and cated in या कितीरायन्न विधान प्रत्यgafaqe 1, can be met in two ways as indicaled u the tro पातिक:- ·44 The Structure of the Astd सिद्ध तु पथ्यधिकारे वचनात् । आध तयावां पष्ठ्यर्थत्वात्तदभावेऽसम्प्रत्यय । b So in S TZ, '97' is in the ablative case and consen quently cannot be taken to be there for the purpose of indicating that the 3 is to be added at the teginning of root चर itself such would have been taken to be the purpose of the Indicatory f 'चर were ? sasthi, when the rule rat zffat would have applied Similar is the case with S आतोनुपसर्गे क It is only the absense of a sasthi, ITT be ing abl sing ) which saves the pratgasa 3T from being the end part of the root to which it is added Now let us see if there are any sutras, where an affix with an indicatory of Fois enjoined (faiga), and where the pra krits or the stem is indubitably put in the genctive case Many such cases occur, of them 1912€ and almace Here indubitably the words t191 and DTURI expressing the prakritis or stems, are put in the genetive case And according to the conclusion a) ed at up the Bhasya, we shall have to say, that the use of the genetore makes the pratyage the end part or anta of the praktilis or stems to much it is added We can say आचन्तौ पष्टयों । पठी चात्र पश्याम 1 ते मन्यामह आयन्नावत्र स । तयामवि षष्ठयपि भवतीनि । How to avoid this difficulty? Kayata says on this point - गापा, मोहिशल्यार्ट इलादावपि आनन्तर्यगम्यन्धे पष्टौ । न त्यत्ययावय पिगम । प्रत्ययपरत्वेन प्रतियाग समिहिनाक्षाविचोदादनभित्तादम्या मनुपस्थानात् । Here Kuyata says that the sutra परusatisfies our diretat nith regard to the place of the affires Je and Tre two ·PARIBRAS 45 45 TAI ot and so, there being no 3117111 about the place of the terminations the sutra ITat zfrat does nct apply But bere Kaiyata contradicts the Bhassa in as much as it has been established in the Bhasza, that S Tataifat, like s AT चान्यात पर', is an exception to the rule परध Another ey planation is given by the Nyasa - नच गापायनियादौ प्रकृतयाs वयवपष्ठ्या निर्दिया । किं तहिं । मुपा सुपा भवन्तोति पयम्य या षष्ठी This explanation does not, as hiata s dces, go aga nst what has been sa d in the Bhasya A reference to III 1 6, 7, 8, and 9 will show that the genetive in 127 is really anomalous s TT and S fH ra, the two sutras preceding S 179127, and S ET394757, the sutra that follows S 1127, all of them put tre prakritis or stems in the ablative case And ins प्रे दाश, the two roots have been given a singular ending to arosd the awkward and un wieldy form of the ablatwe dual-PETA Then why should Panını bethink himself of using the genetive in S 17912 on the strength of the rule of 1 for, shich does not occur in the Astd, and which we may say sas unknown to him? Thus the difficulty about the use of tle gonetne in the two cutras remains to be explained Thus se see that the Panbhasa at is not of universal applırztion in the Actd It does not hold good in the case of cutras lik it and T13127 ·46 The Structure of the Asta III & IV तस्मिन्निति निर्दिष्टे पूर्वस्य ! I. 66. Kasika तस्मिन्निति ममम्पयनिर्देशे पूर्वस्यैव कार्य भवति नोत्तरस्य । इको यणचि । दध्युदकम् । मध्विदम् । पचल्योटनम् निदि- टाहणमानन्तर्यार्थम् । अनिचिदत्रेति व्यरहितन्य मा भूत् ।। तस्मादित्युत्तरस्य | I. 1. 67. Kasika:- निर्दिष्टग्रहणमनुवर्तते । तम्मादिति पभम्यर्थनिर्देश. । उत्तरस्यैव कायं भवति न पूर्वस्य । तितिड: । मोदनं पचति ! इह न भवति । पचत्योदनमिति ।। Let us take these sutras separately and consider them S 66 lays down that Bhen a term is exhibited in the seventh case in these sutras, the operation directed is to be understood as affecting the stare of what immediately precedes that which the term denotes" Thus in the sutra इको यणचि " (VI. 1 77.), the word ' अपि' locative case, and therefore the sutra means that ६, उ, कल, follosed by a vonel (F) are changed into (य), the literal translation of the sutra being "of there is यण् 10 The force of 'n' or the locatise case being to induce chaoges in the letter preceding the Towel. Thus दधि + उदकम् - रघ्युदकम् ; so also मध्विदम्, पचत्योदनम् । Non let us see whether this paribhasa is of universal application in the Astd. Bany cases will occur to the reader in which this paribhasa is not obeserred; of them 7c: स्ये (VII. 1.70.) is one. Let us consider it, " is put in the . " ·PARIBHASAS. 47 । 4 ऋद्धनो: स्से | VIJ. it io. Kasika;- ऋवारान्तानां धातूना हन्तेश्व स्ये इडागमा भवति । करिष्यति । हनिष्यति । स्वग्नेट्वाइद्वनाः स्य इत्येतड़पति विप्रतिषेधैन । स्वरिष्यति । तपरक्ग्णं विस्पष्टार्थम् || Now, according to this strict interpretation of the sutra, what form do re get, of <Z ta faq? Here the root This followed by F7, which is exhibited in the locative case in the sutra ऋदनी स्ये. According to the puribhasa " तम्मिमिति निटिट पूर्वस्य", the कार्य or the oreration enjoined by this sutra, tis. the 'm,' is to be understood as affect. ing the state of what immed.ately precedes the FT, viz the roots ending in and the root हन् And the root हुन् in this case, and not the pratsasa tu, nas And this art cotes at the beginning of the root according to the paribhasa, "आपनो टकिनी". Therefore ne hare:- हन् र तिर = इट् हन् स्य निम् = इहंस्यनि, which is absurd. To asord this difficulty, the Siddhanta Kaumudi Araphrases the sutra as follows:-ऋनी हन्यस्यस्य इद् स्या; and the Bahansanorama comments . ऋतन् अनयंदला परम्पर्य पछी पनि पर मप्तमी Thus the use of the locatie in 15 1076 The word स्प must be chargesto सम्पand the word"शनी. to to flic us tl e corret form नियनि. Thus Rese th-sitra ऋदनम् 15 an excertica to the farthas:-मप्रति निटे म्य. This exception r, erpl10111n. The load tiscal e. parauon is that TOYS, and it at sa the Chardas पुगे भान !! fere times सम्पर BE: as an आगम. H ·48 Tie Structure of the Astd can we apply the analogy of the Chrodas to the sutras of the Astd ? The Chzadas is not the work of one man or one age The diversity in the use of cases in the Chandas is attributable to that cause But how to apply the ana logy of the Chandas to the Asta which is supposed to be the work of one sogle author, amely Panini ? Let us now proceed 10 the next paribhası-a faca- ETTET It lays donn - When a sutra enjoins some operation and in that sutri a term is exhibited in the ablaure caser the Operation enjoined us to be understood as affecting the state of what follows immediately after the thing denoted by the word in the ablative case Let us for example consider the sutra 36 स्थास्तम्भ्वा (VIII 1V 61) This sutra consists of three words vis 57 , Eat and relater It teaches the suhstitution of a पूर्वसवर्ण letter Now in whose place as the substitution of the पूर्वसवर्ण letter to be made ? We get the answer to this question from the text of the sutra itself, when we interpret it according to the paribhasa-'Jay Tet In the sutra उद स्थास्तम्भ्वा पूर्वस्य, the word उद 1s put in the ablative case Therefore the operation enjoined by the sutra must affect the state of what follow's immediately after 3, that is, it must affect the words Eur and TFT So the substitution of the auauf letter is to be made in the place of the first letter () of the words I and TFHT (aple Tree I 1 54 ) Thus 3 = TETTI Let us see bether this paribhası has any exceptions If we turn to S VI i 75, we shall find one The sutra reads--it' The words it and I are induced (2727) ·PARIBHASAS. 19 from SS. VI, 1. 73 and 71 respectively. .' ia ad āgams and comes at the end, and forms the end-part, of the word to which it is added. Yox 'fritis & word in the ablative, and 30 tbe paribbāna, ATTIPITTST, applies. And wbat is the 'TIT ottiin ibo case of this sutra? It is the letter C. And strictly speaking tbe 1 will be an agama of , and so we get, oot , which 18 correct, bot that, which 18 impossible. Kaiyata tries to escape from this difficulty thus :- frigoT waiaty (1) garuia opit qui (2) W III 1977 17 7 7 7*I ' But this explanation does not explain why the sutra reads ITIL, giving rise to so mocb difficulty, and not frů, which would not have contrareded to paribbīna ATP, and so would have raised Do difficulty. And this anomalous use of tbo ablative becomes the more glarior, when we comparo the genetiye 18 SS. 77 NA TIF (VI... 71 ) and 16,99* (VI. I. 74.) Thus we see that the sutra vigi (yr. i. 75.) is an exception to the paribbá vă FRIFTTT. "पप्रमीनिदेशेन क्रियमाणं वायं वर्णान्तरेण अम्यमहिनम्प परम्य जेयम् ।" Siddhanta Kamadı. It is interesting to note that tho mbolo of tho ebaptor dealiog with vorbal accoots is an exception to the paribbā ā, :erpreted above. *#77 ITU (PAETETU) za rurawut V AfriFi TIT: 1 I. 11. 11. Kania - mit migot DIETI I ETI! STA: 1* faziTTT 1977.) HAT 5***17***Theyale at the sad cikls wmpia CA Argurus. 1.1 07. * Sillasta kropallos S. 177749-7 21: VII 20 ·50 The Structore of the Asta. in the bar दुत्तरोपतिष्ठत । प्रतिज्ञास्वरिता पाणिनीया । प्रत्यय । पातो । झ्याप्पानि पदिकात् । अगस्य । भस्य । पदस्य ।। When in this collection of entras, there 18 sny sutra that has a circumflex accept, it depotea that it ia the beginping of a topic or subject and the word marked with the stanta accept presents itseli that is 19 to be understood quent sutras' Bat there occar stengely eboogb some cases where a word in a sabsequent sutra presents iteell in a pre vious sutra For example इंग से ॥ VII. 1 77 इंजनाचेच | VII 178 Siddhanta Kaumuda ईशीइजना मेध्वेशब्दया सार्वधातुक्यारिद स्यात् । योगविभागा वैचित्र्यार्थ ॥ Zattrabodhant - यथाश्रुतमूत्रन्यास ईशा शब्द परे ईशिध्वमिति न सिदथैदत आह-ईशी जनामिति । वैचित्र्यार्थ इति । ध इयम्य पूर्वापकर्ष । से इन्यस्योत्तरत्रानुवृत्तिरित्येव विचित्रवाधार्य । Now let us tarn to the Bhagya and see wbat Katyayad. and Patanjali bave to say about this gutra स्वरितेनाधिकार, भाष्यम् किमर्थमिदमुच्यते। वार्तिकम् अधिकार प्रतियोग तस्यानिशार्थ । भाप्यम् अधिकार प्रयते प्रतियोग तस्यानिर्देशार्थ इति ॥ किमिद प्रतियोगमिति ?। याग योग प्रति प्रतियोगम्। यागे योग तस्य ग्रहण मा कार्य मिति विगतमेतदियता सूत्रण' । गतमित्याह ।। कुत । लोक्त ॥ तथा लोक "अधिकताऽसौ ग्राम “अधिकृतोऽसौ नगरे' इत्युच्यत या यत्र व्यापार गच्छति । शब्दन चाप्यधिकृतन कारया व्यापार शक्योऽवगन्तुम यदती योग याग उपम्थानान् ॥ वार्तिकम् -न वा निर्दिश्यमानाधिकृतत्वाग्था लोके ॥ भाष्यम् - न वा एतत्प्रयोजनमस्ति । किं कारणम्। निश्यिमानादि कृतवान् । यथा रारे । निर्दिश्यमानमधिकृत गम्यते। तयधा-देवदत्ताय गौड़ीय -- .

·PARIREASAS TOI 1 " - साम्' 'यज्ञदत्ताय' 'विष्णुमित्राय' इति । गौरिति गम्यने । एवमिहापि "पदरज विस्टशी घम्" "म स्थिरे" "भावे ' पमिति गम्यते ॥ वार्तिकम् - अन्यनिर्देशस्तु निवर्तवस्तस्मात्परिभाषा । भाष्यम् - अन्यनिर्देशन्तु लोरे निश्तरी भवति । तनया 'देवदत्ताय गौदीयताम् ' 'विष्णुमित्राय पम्बल ' इति सम्म गोनिवर्तको भवति। एवमिहापि अभिविधौ भाव इनु' घनो निवर्तक स्यात् तम्मात्परिभाषा तव्या ।। वार्तिकम् • अधिकारपरिमाणाज्ञान तु॥ भाष्यम् • अधिकारपरिमाणाज्ञान तु भवति। न जायते कियन्तमवधि मधिकारोऽनुवर्तत इति । वातिकम् --- अधिकारपरिमाणशानार्थ तु । भाष्यम् - अविकारपरिमाणज्ञानार्थ एष तर्हि अय योगो वक्तव्य । अधिकारपरिमाण ज्ञास्यामीति ॥ क्ध पुन "स्वरितेनाधिकार " इत्यनेनाधिकार- परिमाण शक्य विज्ञातुम् ?ण्व वक्ष्यामि-"म्परिते नाधिकार" इति । सरित दृष्ट्वाधिकारो न भवतीति ॥ कैनेदानीमधिकारो भविष्याते ? लौश्किोऽधिकार ॥ वार्तिकम् -नाधिकार इति चेदुक्तम् ।। भाष्यम् विमुक्तम् । “अन्यनिर्देशस्तु निवर्तकस्तस्मात् परिभाषा" इति ॥ अधिकारार्थमेव तय योगो वक्तव्य । ननु चोक्त "अधिकारपरिमाणा शान तु" इति। वार्तिकम् - यारतियोऽलनुवन्धस्तावतो योगानिति वचनारिसद्धम् ॥ भाप्यम् यावतियोऽलनुबध्यते तावतो योगानधिकारोऽनुवर्तत इति वक्त व्यम् । अदानी पत्रान्पीयासोऽल , भूयसश्च योगानधिकारोऽनुवर्तते, क्य तत्र कर्तव्यम् ॥ वार्तिकम् भूयास प्राग्वचनम् ॥ With this Vārtika Katyayans has finsbed his discussion of this satra Let us briefly grate the corclusions he has Brrived at - (1) The syarita' marks the governing word so a sparits stands at the commencement of a domain ·53 The Structure of the Asta. (2) The serial number (ASYTETU Uddyota ) of the letter rybicb 18 Qaed as the anubandha of the governing word indicates the number of sutras vhich the word governa (3) In case the number of entras which are to be governed by a word exceeds the perral number of any letter 10 the governing word then the use of the word 'ATT' 18 made and when not made already in the autre, ought to be made (cl. Bhagya - Traun FT971 6441) Now let us see how far the last of the roles is observed in the Aetd. We come across satras like mana?" TITECT' ATTITAITT' etc. where the anthor of the gatras indicates the extent of the domains of tbe various affixes by the age of the word 'IT. Bat in Botrag like 'ita' (VI. 1r 1), tbe use of AF", thougk qarte necessary to radicate the extent of the "Adbıkāra 18 not mado Therelora Katyayana tells os that, where the use of the word 'prāk”, though necessary, is not made we ought to Insert it into the tert of the gatra. (cf Bhagya भूपमि प्राग्वचन वर्तव्यम् । प्रागमुत इति वक्तव्यम् ) Thug Katyayana noted that there was Bo Diformity in the Astd with regard to the use of the word prāk, to indicate the extent ol the domkia and he proposed to insert the word *prak, whenever necessary, into the text of the sotre 60 In this connection the following aheervations of a Naisa giks quoted in the Nyāsa are 10 teresting "नैयायिक इत्याद -वचिदर्थोऽवधिसेन गृयते यथा-आहाद् भवनादिति। oferite strani igrann'shti Teca TA 1977 CITTL कृचिदेवदेश 'प्रारदीव्यतोःण' इति । क्वचिनिरवधि प्रत्यय 'हयाप्प्रातिपदि ATT sa TarantitaSTERT Tigheter" Nsaga 1.1 ·PARIBIASAS 53 Thus the Naigaçıks comes to the conclation that the AcĀry: exhibits bir yalcitrya or wbiogicality Is the absence of anilorraity in the cle of the word TT ia the sotras to indicate the extent clap TOITT or domulo doo to the rest of the author of the 1stà or 18 it due to the conditions under which he warked ? Websve seen above, tbat 5atsaşspa proposeg to add words to the effect anyt', wherever necessary, to tbe exist log text of sotras sod to this extent he proposes to medale with the text of the sutras This Patanjali does not relish apni to he tries to delend the existence of the sutra FTTTT on other grounds which are sommarised at the end of b. Bbarys on the sutra in the following gåtbs POTTEET TITTIT TRI अप पान्याधिश कार पूर्व प्रतिषेधार्य म These ta oltbe satra should be rejec'ed mainly on two ground: First they have no 'rapport from tradition otherwise Kätrāsans vould have known them and dealt with thon is bro Vär its sad they seem to have been optoow to Tartıkatāras other than Kiy iyaga also O herriro Patrpjall would baro qooted tben, as bo qaoºes the Saaniga ee Secondly in order to have the its meiosed in the sitha Pracjalt proposes to imagine 'Iran' where it ad Dot erial in tbo best of the Asd us given to him by trad:"100 Thor on the Grat of the three TAT, be writes " XTTTM गोपिरमरम्पेग्पा गागाहम हिनम । 7 Tima siririt' lonta la ore orelio * 111 botboyuin is engnare - "जिमापा गुपनानुमागिरि । i rmn i Horairi Sakseridir 11. (5:.

·54 The Stroctors of the Åstd. 'म्बरयिभ्यते' Itahows that the'बीग्रहण' had no svarits intbe text of the sștd as given by tradit on to Patanjali Similarly be further on says -"अधिक कार । पूर्वविप्रतिषेधाचन परितन्या भवन्ति-गुणयौत्वनृन्दावभ्या न पूर्वविप्रतिपिदम्' 'नुमचिस्तृनद्भावभ्यो नुर् ' इति । नुम्नुगम्बरयिष्यते । तत्र स्वरितेनाधिक कारो भविष्यतीति नुम्नु भविष्यत ।" Nors again the word 'स्वरपिप्येने' The remarks made abore on 'म्वरयिष्यत spply here also Moreover Patan jalı neema bimself to bave been digsatisfied with this explana tion of the Pūrvaviprati-edha3. For further on, coder S 'विप्रतिपधे पर कार्यम्', where this topic of Vipratisedha kass been pripcipally dealt with be defeads Pārvavipratisedbas other grounds by taking the word 'पर' Ins 'विप्रतिषेधे पर कार्यम' to mean 'इट' (eap 36) We gball consider one more Paribbā tā viz. 'यथारख्यमनु दश समानाम्, and shall finish with this chapter dealing with the Parnbharas OD 10 VI यधामख्यमनुदश ममानाम् । I 11 Kusaka -साव्याश-दन मालक्ष्यने । यथाव्य यथाक्रममनुदशो भवति । अनुदिश्यत इत्यनुदा । पादुचायत इत्यर्थ । समाना सममव्याना ममपरिप ठितानामुद्दशिनामनुदाशिना च यथा ममुद्दशिभिरनुदेशिन मध्यन्ते । नूतीशटानुर वर्मतीपूचचाराड्छण्दया । प्रथमात्प्रथमो द्वितीयाद्वितीय इत्यादि तौदर। शालातुरीय । वामतय । कोचचार्य । समानामिति किम् । टक्षणेत्यभूताख्यान भागामास प्रतिपर्यनव । टक्षणादयश्चत्वारो• 1 प्रत्यादयत्रय । सर्वेषा सर्वत्र कर्मप्रवचनीयमज्ञा भवति । इइ कस्मान् न भवति-"वैशेयशभादेभंगायन्स घ' इति । स्वरितन लिंगन यथासरयम् । यत्र नेप्यते तत्र स्वरितत न प्रतिभा यने । स्वरितनाविकार I m 11 ) इति स्वरितग्रहण पूर्वेणापि सबध्यते । When & role joyolves the case of an equal number of karyss and ksryana tbex mutual correspondence or assign went tsch to esch is according to the order of enumeration.

·PARIBIASAS 55 in the It ia laid down in III. 1 36. (arraitq3177291 Slana ) that the afíxos , 'ính' and '7' are, added to thoʻzlar', the one, and the classes of words Now the 9008tion area whether each of the three classes of words take all the three affixe or two onls or one oply. And forther each cla98 takes only two fire or only one, then which one or two of the shr-e does it take? Now bere there is 'अनियम'. The paribhava “यधामख्यमनुदेश ममानाम् ' comes in and tells us exactly how to add the axe The eflir Fu 15 to be added to the words of the 'ex' class 'mat' to the words of the '90. class and to the words of the 'oa' class The addition must be respectively according to the order of enumeration of the prakruis and the 'pratyayas aatra and aot ng one pleages. Lved this very simple paribh&18 not withoat exceptions One orception 19 pointed out by the Kanika (1 11 10 ) ja the sentence.-6 TIPIT " TINTI=779" I. However, the reading of the autra in the Bhå-ve and tho S dahÃotr Kramodt is ' ayrim(IV 1 131). On thir Butra the Sudahanta Kaumudt remarko.ar The sutra TITAT *** (III iu 127) in another erception. The Stadbinta Kaumgjt again remarks – Ar tal. The Bharga on this sutra falls into three main parte 11 divided by the editor of the Nirnay stígura edition First wo bero the '7716 TITTO share the question as to what aro the right illantratiods of the applicuion of the Botrs to 1ottlod. Socoadly we have the '979HIITTO', which axplains the d'etre of the Thirdly and this is the most important part of the Bhanga *o have the PertoftTM, Shich considers the Celd lo- tho oporation of the 'Yatbársathya pinbhi.i'. lle are hero ratson autre ·56 The Structure of the Asta 6 concerned only with this third ' adhikarang' In this adhikarana twa poggibilities are congidered , first, 'Yatbāsankhya' when there 19 TECAT: FIFT' or equality in the number of words, and secondly, Yathāsankhya' when there iesia. AFT', or equality of the number things denoted by tbe words It is shown that whichever of the two alternatives we adopt for the autra, there will remain some exceptions to its appli- Cation Some of these exceptions to the s'abdatab emys paksa are removed by taking tbe paribhāsā to apply only to those cases where tbere 19 'samānayogavacada', 2. e. where botb the kāry39 and the kärying are to be found mentioned in one and the same sutra. (cf. Vårtika "नवा सामानयोगagar"). But even we accept S'abdatab imya pat with the qualification of tha's'amānayogavacana', there still remata some cases to which the 'Yathäsankhya' rule does not abply. Thus there are exception, it we adopt the 'arthatab sāmya' alternative, and there are exceptions it wo adopt the s'abdatab eâmya' alternative, with the qualification of the "sawānayogavacaDB' Both these paksas or alternatives god the difficulties in the way of accepting either of tben ára pointed out by Kātyāyana and he leaves the matter there. And the Bbā wyakära rightly sums up the position of Kātpavana in the words - AEHITATI TETIT TITTETEADO parati iht. But Patanjali waa unwilling to leave the matter at tois 9th ge. so he goes on to say arudd a TIÊ "TUHATTE All ſtaa" a "aft कारः” अविवारश्च भवति स्वारितेनेति ॥ एवमपि म्वरित दृष्ट्वा संदेह' स्यात्न शायते-किमयं ममसंख्यार्थ आहोस्विदधिकागर्थ इति ॥ सन्देहमात्रमेतद्भवति । सर्वसन्दपु चैदमुपतिष्ठते 'व्याख्यानतो विशेषप्रतिपतिन हि सन्देवादलक्षणम्' इति । सममाख्याध इति व्याख्यास्यामः॥

·PARIBHASAS. Tbe weakness of this esplanation of Patanjali's is quite evident The fact bas Katsayspa or any otber Vårtıkatāra did not knop of it shows that it ia pot supported by tradition or parampara Tbe weates' DOIDS 19 bis explanation 19 pointed out by Patapajali himself asing-791 AFTET F FIEL etc. To get out of this difficulty be falls back on vyakhyāna, A paribbārā 18 de ned as 'TÀ FITTIfofr Then if by & svarits Pānjas taught me that we should know that an adbıkāra begins (I 1 11) and also sbat in some cases there 18 the application of the Yathasankhya' role then of wbat uso would the avarita be? So Patanjali & explanation 19 Unacceptable Thus it will be seen that wbatever the interpretation adopt for the 'Yatbágankhya ruls it has still some exceptione The 'Yatbāgaskbya' rale is not of aniversal application to the Asta And this is a fact wbich demande an explanation We bave now finished with the sutras relating to the Parbhavas Wo bave seen that in the Astd there is not a single imporlant Paridhasa chal kas not important ezrephons, Wbat 1. tbis due to ? 83832 ·CHAPTER IV THE SANJNĀS IN THE ASTD Having dealt with some of the most importaat Paribbā Pasütrag, we aball now turn to the Sanjcāsūtras, and see how far the Aptd, ia uaform 1 1 its use of the sanjos or technical terme. 1 1. EPITETET I 1. 11 41. Thia sutra tells us that 'n affix consigting of a single letter 19 called IT'. In this outre it is to be noted the word MIT 15 masculine ia gender But in antra हल्डयाम्भ्यो zitieraequá coi (VI. ; 68), the word om 18 peuter. It Bhould not be deemed that the difference between the two sutra, as razards the gendar of 'sa' is of little importance. Some words seen to have been common to the various schools of grammar at the time of Panlal, sometimes exhibiting & difference only 10 gender Thus the word सार्वधातुक 18 used as & neuter noua in the Astd., cf. laciart art I (111. 1v. 113). But with the Apia'alas it was feminina 10 gender, cf. TET1499 FAPTO 571e, quoted in Katika VII 1. 95. as an Āpia'ala sutra It 19 lateresting to note that in tbe Rkprātıs'ākhya 11-2 the word IT 18 used Ag & ngater pour of अष्टक्तमेकाक्षरमद्वियोनि यत् ।. 2 In S I 19.3., (STIENTE!, it is laid down that "af" 11 the tshaigal term for fe uloge noung ending in or ऊ But 10 S. II. 1 20 (FIA), and S. V iv 110 (iegloTrine ) 4ad in many otber outras the word is used in ita con non dictionary sense of a river.

·SANJNAS 69 3. तुंगमिततम कर्म I. 1v. 49. The word 'मन्' is used in tbhe sense in S I.1v 32 (कर्मणा यमाभिप्रेति स सम्प्रदानम् ।) etc. But 10 S. I. 1 14. the word कर्मन् Is used in the sense ot क्रिया परि कर्मव्यतिहारे । Im14. वार्तिकम् -क्रियान्यतिहार ।। भाष्यम्:- क्रियाव्यतिहार इति वक्तव्यम् । फर्मव्यतिहार इत्युच्यमाने इहापि प्रसज्येत-देवदत्तस्य धान्यं व्यतिटनन्तीति । इह च न स्पात-व्यतिलुनते, भ्यतिधनत इति ॥ Kātyāyana rightly laya down that a particular exclusive meabiog having been attacked to the word 97 by S I. 19.49 the use of the word वर्मन् In this antra 18 misleading and tbat the word fra bould be substituted for tbe word Tå7 in the entra It is true tbat Patanjalı tries to defend the use of the word råa in the sotra, but Patanjali's long apd elaborate Argument itself in defence of tbe tee of the word 18 ita con. demnation and shows clearly that tbe age of the word FH 10 8. I.11 14. 18 misleading. 4. करण Idefined as-साधकतमं करणम् II. 11.42 But this definition does not apply to tbe word करण in S. III. 1.17 (शब्दवेरय लहानकण्वमेधेभ्यः करणे), where 'करण' means 'त्रिया'. 5. एस्वचनं सम्वुद्धिः II. 111 49 Kastka - आमन्त्रितप्रथमाया यदेववचनं तरसम्वृहित भवति ।। But this definition does not spply to the word Art ID - एकश्रुति दरात्सम्बुद्धौ I l. 33. Kanka - दुरात्सम्बोधयति येन वाक्येन तत्संगोपन संयुतिः। नैश्वचन सम्बहिः॥ Nyasa -संबोधन सम्बुद्धिरित्यादिना सम्वृद्धिरित्पन्चपदणम् । म पारिभापि मम्वुद्धिग्रहणमिति दर्शयति ॥ 6 आधारोशिशरणम् । I. 17.45 Kanks. - आधियन्तस्मिन्त्रिया इत्याचारः । पत्रमणो. रियाय. मनपो धारणकियां प्रति य भाषारस्सतार अधिकरणसं भवति ।

·60 The Structure of the Astd. sdahanta Kaumudr -कर्तृवर्मद्वारा तनिष्टनियायाः आधारः कारक- मधिकरणसंझं भति॥ But this definition does not apply to the word iTTOO in sutras like अधिकरणेतावत्वे च ( II. 1.15 ), where the word अधिकरण means पतिपदार्थ (vide Katika on the sutrs), and in sutras ka पूर्वपरायरोत्तरमेक्देशिनकाधिकरणे (II 1.1), अविकरण- विचाले च (IV ll. 43 ) and विप्रतिषिद्धं चानधिकरणवाचि (II. IV. 13." where the word means of or substance. It is true that the commentators try to bring out all these various senses from the word 'आधार' which is the definition of 'अधिकरण' given in S.I IN 45. But we must remember that the definition occurs in the domain of "कारके' I. 1v23 and tbe Kās'ıkā and the Kaumudi rigbily point out that the word 'आधार' relers only to the कारकाधार. ('इत्संज्ञासूत्रम्) 7 चुटू । L. 11 7. Kasala चवर्गटवौं प्रत्ययस्यादी इत्संज्ञौ भवतः॥ वार्तिकम् .- चुन्चुपचणपोवकारप्रतिषेधः । भाष्यम् :- चुन्चुपचणपोचकारस्य प्रतिपेयो वक्तव्य । केशचुंचु । वेश चण.॥ वार्तिकम् .-- इदर्थाभावात् सिंहम् । भाष्यम्:- इत्कार्याभावाद।संज्ञा न भविष्यति । इदमस्तीत्वार्यम् । चित; अन्त उदातो भवतीति अन्तोदात्तत्वं यथा म्यात् ।। पित्करणमिदानी किमर्थ स्यात् । वार्तिकम् :-पित्करणं किमर्थमिति चेत्पर्यायाधम् । भाष्यम् :- पितरणं किमर्थमिति चेत्पर्यायार्थमेतत्स्यात् । एवं तहि यकारादी चुन्चुपचापौ। किं यकारो न भूयते । लुप्तनिर्दिष्टो यकार.॥ Patanjali s explanation of wby the '18 not to be regarde ed as rt or indicatory in the two pratyayas चुष्यु and चण, 15 very upeat factory.

·SASIYAS 61 8. दियम्याचामादिम्तट्टदम् ॥ I 1.73. But this definition does not apply to the word in गृहम्य च पृजायाम् | IV. 1. 166. Kanta:-अपत्यमन्तहिनं वृदमिति गात्रान्तरे परिमापणा गोत्र मिन्युच्यने । In his Bhasya on S. I.168, Patanjali antorms us that “पूर्वमने गोत्रम्य पृडमिनि मंगा कियते ।" (9) प्रथमानिदिष्टं ममाम उपमनम् । Iii. 43. Siddhanta Kaumudi:-समामगारने प्रथमानिदिष्टं उपमनसं म्यान्। But this word उपसर्जन ॥ 12 s IV.1 14 (अनुपमर्जना), used in the simple nou technical sense of 'spradhana' or not principal'. In this connection the following passage from tho Brana on S. IV. 14 (भनुगमनान् ) very interesting - पानाम:- पूर्वमत्रनिगो वायमारिंगटमधीन इनि भाग्यम' -पूवमनिर्दगो वा पुनायं दृष्टम्प । म प्रधानम्योरमन. मिनि मंशा पियत । पारखूयात् प्रधानादुम्पनध्यमप्रधानानि तावदनुपसर्जना दिति नि प्रयोजनम् । भोगिलमधीते प्राग्रणी। भणन्तादीकारो मा भनिनि । We bave tho authority of Peniat biorell for the averlion that the word Thin was usod in the works of Trieri: in the sono of'xt' or 'pos principal - कारमभने चतुल्यम् II il. 37. Kanta - अशिष्यामिनि वने । पाचमनंने चामिप्ये । सामान् । भधमान्यप्रमाणनात् । हाम्रो वैयारणा पापमयो परिमार्ग नि । ........भारमनपरिमापति भप्रधानममनमिति । नगाणि निराचार्य प्राया। ConclurIOR - Tho Antd. is pot uailrom is Its tu of Technical terms.

·CHAPTER V
THE USE OF CASES AND OF SYNONYMS,
THE NIPĀTANAS AND THE METRICAL
SOTRAS IN THE ASTD
1. The 1188 of cases — Let us consider the followice
autras from Pada II. Adhyaya VIII.
निनदीभ्यां स्नातः कौशले । 89.
Kanka - निनदीत्यताभ्यामुत्तरस्य नातिसारस्य मूर्धन्यादेशो भवति कौशले
गम्यमाने । निष्णातः परकरण ।
मत्र प्रतिष्यातम् । 90
Kaska -प्रतिष्णातमिति निपात्यते । मन्त्र चैदाति । प्रतिष्णात मुत्रम् ।
शुद्धमित्यर्थः। प्रतिस्नातमित्येवान्यव ।।
कविष्टली गोरे।91
Kanika:-पिष्टल इति मिपारपते गौत्रविषये।
प्रष्टायगामिनि । 92.
Kasika:-प्रठ इति निपारयते अपगामिन्पमिोये।
धामनयोधिष्टरः193
Kanka - विष्टर इति निपारयते थे आसने चयाथ्ये।
छन्दोनानि च।4.
Kanke:-पिटर नि निपारपती
गरिधिम्या स्पिस 25.
Kanka:- गनियुधिभ्यामुत्ताप भिरसभाम्य मूर्धन्यादेशो भानि ।
गरिधिरः । युधिष्ठिरः।
In tho first airs, the root 71 which to tbe lia und
the 7 of whicb it to be changed to y lo put in the genetiro
ente, bot la tho lut otra, the word front which is tho TTT

·WaTigas 63 ci:c! wbieb is to be ebonged to T. 1999: 15 ta acolc4 17. case, was 11 there the discrepancy 10 sb: 639 cf $11, of which he shore 12 cals 13 larissee, eu rery perslas 10 the Inc.? Tk Mipatınar:-- Sat-s: 90 to 95 (baih insla,ire ) tef971963. Tcy are 35911 91'81* ca: la ibe fo-w of Bartas" Coul3 Pazisi sot bare nites :- a: FI FT 1 प्राम्योपगामिनि। वैःम्नरम्य वामनयो। ca the analogy of "Atirati na "! Why should f77657, intervene borgo rales expressed in the regular 19alytic forma" Aaderea among the TTT sutrax, there 13 Do torformits. I. S. 90, the word wbicb 13 the art of the word of 13 pat in the nominaalse case. Bas in nafra 95, the words and MIR, which are the art of the wd itzt are pas in the locative case. How to accoun: for all this irregularity ? 3 Jelnicul SutrasSom, satrag in the 1963, futen singly or together with a preseding or following entrs or entras Boeta to fall 100 metre. For example – S. et I. 1. 1. aad 8. right. I. 1.2. resd togetber make ‘TRET 'N wbicka 18 a quarter of ac a verse Sfat TTEI VI. 11. 29. and S. ATAU TUSI VI. 111 30., read together cate" TITT AF EN SATIbich 19 tha fourth line of a perse, the metra of which is that of the follor. ing verse from the Riprātis'itbssa:- संहिता पदप्रानि पदान्तान् पदादिभिःसन्दयोति पत्मा।

·64
Ibe Structure of the deta.
कालान्यवायेन स्वरान्नरंतु
विधत्ति सा वा स्वरभक्तिकाला II 1.
S. हरतेतिनाथयो पशौ । II | 25 1s a quarter of a verse in
the वैतालीय metre.
A thorough search of the wbole <std. will give us MDT
more ipstances of gucb metrical guttas But let us coastdar
the tbree inetances given above more closely.
सृदिरानदेहगुण | In this connection the following remarki
of Patanjali on I.1.1. are interesting:--
अथवा पोच्चारित. संझी परोच्चारिता संज्ञा । वृत एतन् । सतो हि
कार्यिणः कार्यण भवितव्यतम् । तरया इतरत्रापि सतो मासपिण्डम्य देवात्त
इति संज्ञा क्रियते ॥ क्वंदिरादेजिति । एतदेषमाचार्यम्य मगलाय मृप्यताम् |
सर्वव हि यावरणपूांच्चारित संजी, परोच्चारिता मंशा 'प्रदेशगुण
इति यथा।
Thus s. I.1.1 ought to have read आदैन्टद्धि, instead of
TITAT Is it possible. paca Patanjalı, that the irregolarity
In Caused by the exigencies of metre?
-
दिवो यात्रा दिवसच पृधिन्याम् I, Why in the word दिवम used
Add not fit4 wbieb would have been more correct and onsylor
comprehension? The Kaski (VI. 1. 30) BAJR:-- "अरो.
पारण साम्य विकाराभावप्रतिपयर्थम् ।" Bat this and could haro
beon acbiaped still better by reading the satra , ftri
CI. Canåra V 37.
दिवधिम्यां वा।
तिः-मशरनिदेशो स्वाभावार्य।
So. It seems the word दिवम and no1 दिसम् is used to meet
ibt esigoncies ol metre.

·VETRICAL SUTRAS 63 . - हरतेतिनाथपो पौ। Kasika -दृनि नाय इत्येतोः कर्मणोरुरपदयो, हरतेषांतो पशौकरि इन परयो भवति। Tonš'za' and 'ata' are 39993. Nos consider the follor. ing sutrag मुषि म्य.I III. 1 4 Kanka.- सुबन्त उपपदे तिष्टने प्रत्ययो भवति । Here the apapada (1) comes first and then follow's the root (rup) to which the fratyaya 19 to be added. तुन्दचोकयोः परिमजानुटोः। III. 1 5 Kanka तुम्नशौक्योः कर्मणोरुपपदयो परिमृजापनुदापत्तिो. का. स्पो भवति । Here ako tbo apapadas come fret in tbe sutra and then the roora to which the pratyayars to be added. स्तम्बकर्णपो रमिजपो.| III. 11.13 Here alro the upspadas (म्तम्ब Brd कर्ण) come first and then follow the roota (म and जप) पुरोग्यतो पु सत्तः। III. 1. 18. The upapadag come brst and then ceresttercot (मृ). हरतेतिनाथयोः पयो । III. 1.25. Here tbe root () comes firat and then core thatpa. Padas (नि and नाथ) नासिकाम्ननयोध्मांधेटो । III. 11.29. Here the upapsdsa (नासिका and स्तन) come first and ibea the roots ( HT sod). This it will be teen that S. 'हरने निनाथयो पशी' 13 Irregular in its arrangement of the apapada and the root. Is this Irregulanty caused by the exigencies of metro? १-3602

·66
The Structure of the ltd.
4 1 he synonyms in the Astd. - In the data. tbe Vedc
literature is roferred to proml cuously with the words दन्दम,
मन्त्र ana निगम &nd the notion of option' is exprested india
erimrostely with the words वा, उभयथा, अन्यतरम्यान, विभाषा and
बट्टटम्
For 'substance four words are used 77 (V. iv. 11)
सच (I. 1157) अधिारण (V.1.43) and वन्धु (V 9)..
+म्मिनिरपरापासम्ममायण ॥v.ar.11.
चादयोगमाऐI11 57
Karla -मसमितिदायमुच्यते।
अधिशारिचाले घnv.ni 43.
Kanla-- अधिकरण दम्यम् ।
जान्यतायाधुनिnv.ir..
aanla-मदन दम्यमुध्यते ।

·CHAPTER VI THE MAXDGKAPLUTI THE PARTICLE TAND THE YOGAVIBHĀGA I । The Vandlukaplut -- Lat 23 consider the following three eatras from the first Pada of the third Adhyâya मुप आरमन क्यच् ॥ 8 ।। Karika इपिक्म्मण रितुरेसात्ममम्बन्धिन मुत्रन्तादिच्छायामय वा क्यच् प्रत्ययो भवति । काम्यच॥9॥ Kanila सुबन्तात्वम॑ण आत्मेच्छाया काम्यच् प्रन्ययो भवति । योग. विभाग उत्तरत्र क्यचोग्नुवयर्थ ॥ उपमानादाचार 11101 Kasta - क्यजनुयनंते न काम्य । उपमानाकर्मण सुबन्ताटाचार, शाक्यम् प्रत्ययो भवति॥ It will be noticed that in antra 10, it 1817 that is anuvrata and not काम्यच 'क्यच्' occure in sutra 8 and 'याम्पन्' in sutra 9. Therelore it 18 FIFT that ought to have been anuvrita 10 putra 10, and not 777 How to accoapt for this anomaly? The Rasika answers thas'- योगविभाग उत्तात्र क्यचोटरय । The Nyāsa explaining this Eay - ननु द्वाप्येतो क्याम्यचौ सुबन्तामण आत्मच्छाया विधीयते । तदेवयोग थ न त इत्यादयोगविभाग इत्यादि । सुप भान्मन क्यचाम्पनावित्येकगोगे मत्युनरव द्वपारष्यनुति म्यान् ॥ ननु च यागविभागपि आनन्नान् काम्यच पानुनि म्यान् । न तु क्यच ॥ नैप दोष । चकारात्र क्रियते क्यनोनुकपणाय । तदनुकर्षणम्यतत्प्रयोजनम् । उत्तरत्रानुत्तिर्यथा म्यात् । इह प्रयोजनाभावात् ।। काम्यपि कम्मानानुस्तंत इति चेन्न । योगविभागसामर्थ्यात् ।।

·70 The Structure of the Asta. 6 69 alle 271 [+ or and not 477] Now let us seo in which of the two triads the aanvratig are more natural and correct. A little consideration will make it clear that the anu vrttis in the second triad are tbe more patural and so the correct opes. In the firat sutra of the second triad viz. *7471', the prakrti (10) and the pratyaya (+1) are both given, in the second only the pratyaya (7) with the word 'r' added Now what else cao the function of '' in S.'agz ' be, but the anukarana of the prakiti which 18 Deceggery to complete the sense of the gotra (ogg =)? Thug the first gatra tells us that the root takes 'fit' as an affis denoting agent The next sutra says- 0977. Here only the affix (OT) 19 giveu and 80 & prakrti 19 needed to complete the sense Therefore does the Karika rightly say: TITO T TITTÀ In the next (tbird) sutra only the prakro ( i e. the root gr) 18 given and wbat ia required to complete the sense of the sutra in tb1e cug 19 the pratyays Therefore does the Kās'ıkā on thug sutra bay:- चकारेण ण्युडनुकृप्यत Thus it will be sean that by the word in a eutra, tbat part of previou8 sutra wbieb 18 needed to complete the sen30 of the subsequent sutra 18 inducted. So we may confidently say that the function of 'I' in sutra ‘FA 18 to inductnot *#47' wbich is admittedly useless in the entra (6 TANTAI. Nyāsa )--but "E931547..", wbich is the prakrti needed by the pratyaya 1977', to complete the sense of the autra. The form of these triads of sutras can be symbolically represented Let 's stand for the prakrti or stem and 't' for the pratyaya or the affix, Let the second prtayaya, which with ' formg the second satrs be called 'ti'. and the second prak.

·VANDE KAPLUTI We can rti which occurs in the third extra be called 's,' represent tbe form of the two trads of sotras we have just considered and of three other similar triads and their anuorttis thus I Sutras III 189 10 सुप आत्मन (8) क्यच 1) st काम्यच् (th) च [क्यच] htt) उपमानाद् (15) आचारे [क्यच ] (6) As explained by the Kasika and the Nyasa II Satras III 1146 147 148 ग18) थयन् (6) st प्रयु १) च [ग] हश्र (1) वाहिवालयो [पयु] III Sutrasv.1.102 103 104. तम्सिनाभ्या18) विनिनी (0) अण (१) च [तप सहस्राभ्याम् ] शिकताशराभ्या (8) च भण्] IV Sutras IV. 27 28,29 भवानप्रपामतृभ्या (७) घtt) छ) ध[अपोनप्पानप्नृभ्याम् ] महेन्द्राद् (३) घाणौ (th) [] Fatafts ६) Sutras IV 1 131 132,133. येशीयशभादेभंगाद् (७) यर (1) ·. 79 The Structure of the Astd Bitati) ख (61) च [ वेशायशादभंगाद्] (8) पूर्वैः (७.) कृतम् इनयो (ta) च [a] It will at once be seen that the first of the above five trade differs in anuvrttis, irom the other tour. And it has been shown above that the aburrttis vu the second and subsequent triads, wbich are of the form of st, (b) to 61 (ta), are the natural and so the correct onog and ot the aduprttis of tbe form of et, t, (t), 8 (t), As the Kāz'ıkā and the Nyss on S. FIRE च, would have us believe Compare also the following three outras from Adbyāya III, Páda 111 नपुंसके भावे क्तः। 114. Kasaka:- नपुंसकलिङ्गे भावे धातोः क्तप्रत्ययो भवति। हसितम्। सहप्ति. तम् । जल्पितम् ॥ ल्युत् च। 115. Fastka: - नपुंसकलिङ्गे भावे धातोर्युप्रत्ययो भवति । हसनं छात्रस्य । शभिनम् । जल्पनम् । शयनम् । आसनम् । योगविभाग उत्तरार्थः ॥ Nyasa योगविभाग उत्तरार्थ इति । उत्तरत्र ल्युट एवानुत्तिर्यथा स्यात् । क्तस्य मा भूत्। कर्मणि च येन संस्पर्शत् शरीरसुखम् ॥ 116 Kasaka:-येन कर्मणा संस्पृश्यमानस्य कर्तुःशारीरसुखमुत्परते तस्मिन्कर्म गुपपदे धातोर्नपुंसकलिङ्गे भावे ल्युट् प्रत्ययो भवति । In this triad of sutrag also, it is the affix + occurring in the second gatra that is enarrtta in tbe third aatra, and not 'क्त' occurring in tba first sutra. If we want the 'T', triad to conform with the simi. far triads quoted above, we have to rewrite it as follows: सुप आत्मनः (8) काम्य (1) क्यच् (1) प[सुप आत्मनः] उपमानाद् (1) भाचारे [क्य] - E ·VANDURAPLUTI 73 . It may be noted that this is the order adopted by Candra in his Vyákarans. व्याप्यात् काम्यच् ॥ 1.1 23. t ससंग्ख्यादमः क्यग्वा ॥ 1.1 24, (8) उपमानादाचार | I. 1. 95. Now, to what is tha pomaly, wbich could be remedied by simply re-arrangiog the gatrag, dre? Is it due to tbe later Insertion of the sutra'काम्पच ' in between the two sutras 'सुप आत्मन क्यच् ' and 'उपमानादाचारे'? Les ug now take the three aatras at the end of the first Páda of the first Adhyāya and consider them. मृद्धियम्याचामादिम्तदृतम् । 73 त्यदादीनि च । 74. एह प्राचा देशे। 75. The anuvrttie in this triad can be showa thus.- वृदिर्पस्याचामादिम्नदृहम् ।। 73. त्यदादीनि च । वृदम् ॥ 74 एर प्राचा दो। यम्याचामादि. दृशम् ॥ 75. Le will at once be seen that the anavrttu of “यस्थाचामादिः" troms.73 10tos.75,18 anomalous becausetts not anavrtta lus.74. I (यस्याचामादि ) takes s clean lesp over S. 74 and comes Intos. 75_directly from S.75 This Roomalong It was seen to be 21 saomaly by Patsojals sad bis explanation of 10 we give below: त्यहादीनि च ॥ 74. भाप्यम्-यस्याचामादिग्रहणमनुरतते सताहो न?। किंचात ?। यानु- वर्तते इह च प्रमज्येत-स्वरपुत्रस्य डावा वायुवाः। मारपुत्रा.। इचन म्यात्- स्वदीयो मदीय इति ॥ अथ नितम्, “एड् प्राचा देग्रे" यम्पानामादिग्रहणं 10-3699 ·74 Tbe Structure of the Astd. . वर्तव्यम् । म त नुवर्तते । स्थ त्वात्पुत्रा मात्सुत्रा इति'। मम्पन्ध मनुवाति ध्यते- " हिर्यम्याचामादिन्तद्वृदम्" "त्यदादीनि च" वृदमतानि भवन्ति, दियम्याचामादिम्तहम् ॥ " एट प्राचा देशे" यम्याचामादिग्रहणमनुवर्तते, द्विग्रहण निवृत्तम् । तथा-यांश्रकान्तारे ममुपस्थित सार्थमुपादत स यदा निष्क्रान्तकान्तारो भवति तदा माय जहानि ॥ (प्रदीप ) मयन्यमिति । द्वितीयातमेतत् । मम्बन्धमनुरोत्म्यते म हाम्यनी- त्यर्थ ॥ अथवा मम्बध्यत इनि सम्बन्धम् । कणि यश् नपुमकेपि बायकाभावा द्भवति । द्विग्रहणमम्बदमादिग्रहणमिहानुवर्तत इति नाम्ति लस्य त्यदादिभि सम्बन्ध । It will be seen that the whole expanation is based on the analogy of the Van crossing the Forest and the Caravan which, at peed bardly be 381d is not at all satisfactory. Kaly ats says- द्विग्रहणसम्बदमादिग्रहणमिहानुवर्तत इति नाम्ति तस्य स्यदादिभि सबन्ध ॥ To say that a word 'अनुवर्नते' troma preceding into a lollowing autra and yet does not get connected. with the following gatra, 19 & contradiction in terms Tbe essentral characteristic of 'अनुत्ति', 19 that a portion of a previous sutra 19 inducted into a subsequent gatra and forme one complete sentence with tbo subsequent sutra (एकवाक्यता मापयते) So it there is an'snavrrot a word or words from * previous into a subsequent sutra, that ward or words must torm an एकवाक्य with the subsequent sutra. Thero 19 DO other way. On a little consideration it will be seen that all this diffi culty could have been avoided simply by arranging tbe atras thus वृद्धिर्यस्याचामादिस्तद्वृतम् । एड् प्राचा देशे। [यस्याचामादिम्तवृतम्] स्पदादीनि च । [वृतम्] This arrangement does not offend against the paribbã sa "चानुकृष्टं नोत्तरत्र", whereas the present order of the sutras does offend.

·MANDUKSPLUTI 75 Now, how can we explain the fact that an anomaly which could be rewedsed by gach slight Tearrangement of the sutras has been allowed to remain there in the Astd.? If the author of all tbe three gotras were one and the game, and wrote all the tbreo sotrag at ogs and the game time, theo wby did be not arrauge the gatray in the order indicated above, which would have rared no difficulty? Our explanation in that originally the Pida ended wirbs स्यदादीनि च and that s एड्- मायां देशे was added later. Of such anomalous snavritis, Various explanation-ex. planation, sometimes based on mere fanciul apalogies and invented to meet the particular occasion are given. And lortu. nately for us, allof them occur in the Bhasya onSI 13. We sball examine that portion of the Bhasya on S. I.1.3 , which deals with the 'anuprttıs' and geo wbetber Patanjali himself was satisfied with the 67479TT explavasion or with the मण्डपति explanation which is such a favourite with the later commentators. की गुणही॥ I. I. 3. भाष्यम् -- यदीग्ग्रहण क्रियते, यो, पन्या', म, इममिति पतेऽपि st: प्राप्नुवन्ति। वार्तिकम् -मंज्ञया विधाने नियमः। भाष्यम् -संजया ये विधीयन्ते तेषु नियमः। कि मध्यमेतन् । नहि । पथमनुन्यमानं गम्यते ? । गुणदिग्रहणमामोन् । कथं पुनरन्तरेण गुणद्धि- ग्रहणमिमो गुणद्री म्याताम् ।। प्रकृतं गुणद्धिग्रहणमनुवर्तते । प्रतम् । शुद्धिरादेजदेणुए इति । यदि तदनुवर्तते “अदेगुणो हिश्च" इत्पदेडा सद्धि- मंज्ञापि प्रागति। 1. सम्बन्धमनुप्रतिप्यते- " वृद्धिगदै " । “अदेद्गुण." इनि बदि. राइच । ततः- "इको गुणहद्दी" इति गुणादग्रहणमनुवर्तते, आदैनदेग्रहणं निवृत्तम् ॥

·76 The Structure of the Asta, अथवा मण्इकगतयोऽधिकाराः । यथा मण्डूका उत्प्टुन्यात्मात्य गच्छन्ति तद्वदधिकाराः॥ 3. अथवैकयोग- करिष्यते-" दृदिरादैजदेड्गुणः" ततः "इको गुणदृद्धी" इति । न चैकयोगेऽनुत्तिर्भवति ॥ 4. अथवा-"अन्यवचनाचकागकरणाच प्रकृतापवादो विज्ञायते, यधो- रसर्गेण प्रसत्तस्यापवादो वाधको भवति" ॥ अन्यस्याः संज्ञाया वचनाञ्चकारस्य चानुपणार्थस्याकरणात् प्रकृताया वृद्धिमंज्ञाया गुणमंज्ञा वाधिका भविष्यति । यथोत्सर्गेण प्रसत्तस्यापवादो बाधको भवति ॥ 5 अथवा वक्ष्यत्येतद्-"अनुवर्तन्ते च नाम विधय.। न चानुवर्तनादेव भवन्ति । किंतहि ? । यत्नाद् भवन्ति " इति । 6 अथवा- उभयं निवृत्तम् । तदपेक्षिप्यामहे ॥ Patanjali bere gives six explanations of tbe anomalous apuvrtti of ":" from the first to tbe third sutra From this we can say tbat Patanjali bimself was not satisfied with the सम्बन्धानुवर्तन and the मण्डूकप्लुति explanations. The first axplanation which Patanjali offers us is : सम्बन्धमनुवतिप्यते. Patanjali pot being satrefied with tbig gives & second explanation-मण्डूकंगतयोऽधिकारा:l. Thrs explanation also not satrafy. ing him be offere us four otbers In tbo Bhaaya itself at 18 said that a second explanation is given, wbere the first is not in the opinion of the author satisfactory.t And so gays Kumarila also- सर्वव्याख्याविषल्पानां द्वयमेव प्रयोजनम् । पूर्वत्रापरितोपो वा विषयव्याप्तिरेख वा॥1 And one of the Mimāmgā rules of interpretation lays it down that wbenever several explanations are given by the + अपरितुप्यन् खल्वपि भवाननेन परिहारेण 'अनाकृतिलिड्गेन वा' इत्याह । Bhasya onS.I 11. Jaimini's Mimamsa Sutras, Anand. Edition !I P 186,1 ·PARTICLE 77 Author !B gtccessise classes, It 18 opls tbe lost tbat is to be taken ng the one approred of by the author * And as Patan jah offers us foar explagations after the Janduksplati expls nation, and five after the Sambaodbăduvartsba explanation to cloar that be was satisfied with neither the Sambsodbāgu Verans nor the Mandukapluti explanations he teaorted to tbem only as an "ATT TA ", a counsel of despair The Lachas'abđendas'ekbars on S INASAITH I J 110 gaye सत्यामुपपत्ती महारतरयुक्तत्वान् ।. I The Particle I - We fisd 13 the Paribbildendas'ekhara the Paribba sã— CTZ C. Tb18 19 not one of the Paribbā tās, expregsly laid down in the Astd. but in the words of the Paribbā sendus'ekbara, "oring STATUT For T (III. - 59 'spital garriga TOEFT 17974I". Under'', Apte in bis Dictionary 8858 A particle expressiog T. Copulation used to join words or ageertions together. In this reogg it 13 tiged with eacb of the words or Assertions which it joida together, or it 13 osed after the last of the words Or 893ertrops 80 joined " Now the ure of y' with each of the assertious wbrobit joves together 18 Qorbidkable in tbe Astd, because its use with only the fast assertion serves the purpose as well, and it 18 well known that YFTUTTIA TITA 17 TV Sofa 18 st all used in the futras it maat be with the last of the eggertrong god we expect the Adbukårs to end with the assertion. So "TITZ ATTE" lays don not so much an artificial Paribhasa of the Vyakararasastre 18 & rule which goterns the atrurlure of a Sanskrit sentence Let og consider the followiog autras from tbe first Pada of tbe first Adbyaya • Vide Maine & Fında Law Eighth Edition po 36 ·78 The Structure of the Asta. we ईदेद् द्विवचनं प्रगृह्यम् ॥ ११ ॥ अदसो मात् ॥ १२ ॥ ईइदेत, प्रगृहम् ।। शे॥२३॥प्रयम् । निपात एकाजनाइ॥ १४ ॥ प्रगृहाम। ओत् ।। १५ ।। प्रगृह्यम् ॥ सम्बुद्दौ शाकल्यस्येतावना ॥ १६ ॥ ओन, प्रगृधम् ॥ उस ॐ ॥ १७, १८ ॥ प्रगृह्यम् ॥ ईदूतौ च मप्तम्यर्थे ॥ १९ ॥ प्रगृह्यम् ।। दाचा पदाप् ॥२०॥ It will be seen that sutra11 to 19 are assertion about प्रगृत्वम् ' and that 'च's used with the last assertion. Thus see that the 'प्रगृह्य' adhikars ends with s. 19, Into which the word 'प्रगृहाम्'18 inducted from S.11 by a 'च', the word प्रगृधम्' passing through all the sutras between S. 11 and s. 19 and being connected with each of them on its way from S 11 tos 19. Withs. 19 the Pragrhyadbıkāra onds, and S. 20 speaks abous the 'घु' verbs The word 'प्रगृह्यम् ' which 1s drawn intos.19 from s 11, by the word च, does not further proceed to S 20. Thus we arrive at the rule:चानुकृष्ट नोत्तरत्र It any sutra about 'प्रगृह्यम्' had come alters 19, tbat sutra would have to be regarded as perhap a later addition So whenever a 'z'occars in a sutra we expect the sotra to be the last of the assertions about something, ie, wo expect the sutra to stand at the end of an adhikara, or 10 other words, we expect the apurrtti of some word to end with the This Is Supported by the Bhasya also. Patanjah onS II 48 (पठी स्थानयोगा) says - अधिकारो नाम त्रिपकारः॥ कश्चिदेवदेशस्थः म माम्बमभिज्वलयति, यथा प्रदीप. सुप्रज्वलितः सर्व वैश्माभित्रलयति ।। अपरोऽधिकारी यथा रज्या ·PARTICLE च 79 जयमा वा बह काटमनुपात तद्वदनकृप्यत चारण ॥ अपगधिकार प्रतियाग तम्प निदेशाधशत योग योग उपतिष्ठते ।। Of these three kinds of Adhikaras epohad ot by Patanjali We aro bere concerned only with tbe second अपरा धिकारा यथा रा अयमा वा बदकाटमनुकृप्यत तद्वदनुकृप्यत चकारण। Now ten अधिकृत word (अधिकार ) 19 drawn towards a sutra by a 'च, Just 1 ke & plece of wood red 10piece of rope or iron (chain) sod arawo towards onesell then it 18 clear that the word so druwo by noto & gutra ghould not go into the next sutra because the function of a 18 only o attract the 3 word to the gatra ta which it (7) occurs, and not to push it on into the pext gatra चानुकृष्ट नात्तरत्र But there acc ir n the Aata many cases where the role चानुपए मातरत्र 1910tobserved This seems to have greatly puzzled Patanjal eo much so that in his Bba sya on लटि च सप (I 1 93 ) be propo es to str ka olf all the anuvritya rtha 'चs from the Astd दुटि च लप ॥ 1 11 93 भाप्यम विमर्थ र । म्यममारित्येतदनुकृप्यते । यदि नहिं नान्तरण चकारमनगृत्तिर्भवति या लाह इत्यत्रापि चकार तय । विभापत्यनुवर्ष पार्थ । अवदानीम तरणारि चारमनुत्तिर्भवति, इापि नार्थ कारेण । सर्वे चकारा प्रत्याख्याय ते ।. उदयोत- - सर्वे चकारा इति । अनवृत्तिपया इत्यर्थ ॥ But compare per contra- लटि च कुप II II 93 Kanka -वृतारिलादेव स्पसनाविन्प सिद्ध । लुटि विधीयते । चकार स्तर्हि म्यमनारनुषपणाों न वक्तव्य । ए तहि य प्राप्ति पूर्वा प्राप्ति वाधेत । तस्माच्चकार म्यसनारनुस्र्पणार्थ रियत । स च स्यसनो कृप परम्मैपद चा भवति ।

·80 The Stracture of th Astd. It deed hardly be said that Patanjali's proppsal to drop all the anusritsartba 'a's from the Astd. 19 un scientific. - AKTSTĪT TIER: 44 à Tituli, and it 13 inconceivable that there should be so many uselesa 'at's in the Aatd. A. Patanjali bas bimself observed 10 bis Bbāšys on S I.11. "प्रमाणभूत आचार्यो दर्भपवित्रपाणि शुचारवकाशे प्राइमुख उपविश्य महता प्रयत्नेन सूत्राणि gorzíè EH I ATITF4q1a1ca7ůFT HÀN !!". So we ought not to drop the 'T's but try to understand them. Let as consider the following three antras as the pod of the first Päda of the first Adhyâya वृद्धिर्यस्याचामादिस्तदृदम् ॥७३॥ त्यदादीनि च ॥ ७४ ।। वृद्धम् ॥ OT gat al 991 It will be seen that the word qar, though drawn soto 8. 74 from 3.73 by a'. yet proceeds to S. 75. Hero 19 D exception to the rule- चानुपृष्टं नोत्तरत्र Patanjali would have the dropped from S 74. Bat 15 18 not right to delete we have to understand it We think that origipally there were only two gutras about 'e', viz मादिस्ततम and S. त्यदादोनि घ. The 'a' in S. 'त्पदादीनि ध' Indicates this. 8 TT ET À 19 & later addition are all the sofractions of the Paribhāvā 'IITÉ JMCT' due to later addition: ol sutras? 111 The logaridhaga:- One who takes tp & printed copy of tbe Astd or even a manuscript to or thres bundred years old, will fod that every sutra 19 separately written god 10 the printed texts ormbered. Bat one would be committing a serious mistake it one were to suppose that Papiol originally kuva as ha sufras in this way. For instance, in any printed copy of sbo Astd, we find antras not and get tho S. grategrar ·YOGAVIBTIAGA 81 printed and numbered separately. Bat Papini bisell did not give ur bia satrasbua separated one from the other, but he gave as them ta the महिनापाट, thus :-- गृदिरादनदेगुण को. गुणटडी . Bar bo taogbt bis papils how to separate them from esch other , snd in most cases It is not very difficult to do do Every entra or sogs iz 3 sentencem elliptical it may bo-and can easily be separated from tbe rest. This breaking up ol the मंहितागट into its componentatras is called योगविभाग. योगानां मत्राणां विभागो निभजनम् ।. Thig kind of Yogaribhāra should be dietroguished from the one whicb is sometimes advocated by Katyayana and Patanjah, where one single outra (in) 19 split up into more than one satras, to cover facts of language, which most probably escaped the notice al Panipi and for sphicb be did not intend to provide There is yet atbird kind ol योगविभाग, where the Astd bas two consecutive antras mostly connected with a 'च', when the two otras could base been combined into one Brogle sutra We often read in the fastta-"किमयों योगविभाग.? योगविभाग उत्तरार्ध.."क्मियों योगदिमागः यथासंग्ग्यनिवारणार्थों योगfuit: 1" The question is: Why bag the Aptd two antrag Jnstead of one? why Is there योगविभाग? could not tbe two * CI. " यदि भमंशा, 'पृदिगदै देद्गुण.' गाने जश्त्वमपि न प्राप्नोति” । BhasyaonsI.1. also Bhasya on S स्थानन्तरतम.11.1 49. यथा पुनरियमन्तरतमनि,त्तिः, सामिप्रकृतिनो भवति-शानिन्यन्तरतमे पवीति । आहोस्थिदादेगत -स्थान प्राप्यमाणानामन्तरतम आदेशो भरतीति। कुत. पुनरिय विचारणा'। उभयथा हि तुल्या सहिता “स्थानेन्तरतम उरणपर: इति" उद्दयोत -- अनेन संहितापाठ र पूर्व स्थित इत्युचम् । + Ct Bhasya on 8. ऊँ' (117) and ons 'प्रादय उपसर्गा.' (1. iv. 54 ) and the note by the inay co them in N. B. Edition 11-3699 " ·82 Tbe Structure of the 1std. antras be with advantage combined into one single satra?' The question 1s almost always atarered thus -- 'योगविभाग उत्तरार्ध । 'यथासंख्यनिवारणायों योगविभाग... Is this tbird kud of Yogavibhāga, that we are here concerned with. Let og consider the following sutras- द्विविपूर्वानिष्कात् ।। V.1 30. विभाषा सन् ॥ विस्ताघ ।। 31.1 विभापा र ॥ विशतिकात्मः ॥32॥ Why 18 there in between sutra! 30 and 31* Cauld not the two gutras bave been combined into a Apgle antra-द्वित्रिपूर्वाभ्यां निपचिस्ताभ्याम्, or better still द्विविपूर्वाग्निष्पfarart 1! The answer is in the negative. It iba two sutras were to be combived into one. then the parnbhani "यथान्य- मनुदेगः समानाम् " would have spplied and the meaning of the sutra would have beeg-There is optional (vibbāsn) et of the आहीय nfix added to 'निक' preceded by 'द्वि', and to "बिम्न" preceded by 'it'. But the author of tbe putra wanted that tbors should be optional of the Stars afur oven when it was added to * FAT'preceded by 'fit' and to frame preceded hy 'द्वि'. In order to accomplish this be had to ende the पामग्य paribbir and this be could do only by मोगविभाग, by writing to outras -द्विविपूर्नानिषान् and शिग्नारच. Let ur take inoiber group of otras – गन्धरम् ॥III 1116 Kanky-गापन परन् प्रत्ययो भनि शिल्पिनि परि। गाधर.. गाधिशा पुर. Fanta -माण गया । गायमेयर प्रत्ययो भाति मिन्पिनिमाररागापर,गायनी। गम्भिाग रतगत ·83 YOGAVIBILAGA Nyara --MAT FITTI I ZATT FF119 097 717 741 BAGET UT #Hitta i razpiramida RITA *TTI! 148. Rasika -- FYTIT OTETT741 BETAFRAN İNT, Taip Bere the author of the sotras could have combined SS 146 and 147, into dre gutta, sis tut But be dos noz done so becapse be wabted that toaly, and not alao, should be inducted into S. 148. The point is made quite clear in the Kas'ıká and the Ngaz on S. 147. Let us take another example Irom Pads ni, sabyaya 1V. অম্বিশ্বদ্যানিশশোবগানা 34 Firematar atama II 33, Why is tbere the Yogavibhiga bera? Here there is no possibility of the application of the Tatbāzapłbya paribbāsa, zor is the anaofati of 'FURARITESITT required in the Dezt sutra. The Kas'ıká does not give any reason for the Yogavibhaga, por does ibe Nyāgs. The Kaumuofia silent on the point The author of the sotras here seems to have re sorted to the Yogavibbāga, because it would be ratbor awk. ward to speak of such bright celestial objects as the S'rayistbā otc sod of such cartbly thioga &80 853 or mole shed, 10 tbe same breath, thougb eleenbere be does pot scrople to speak ot and 7777, 1n Ode and the same satra. Rootber reason for the Yogapıbbága might be that if the two gulrag were to be combiped into ops, theo tte resulting sutra would be too Camerous. Bet compare S VII, 14,65 Taari hariot TTHAFTSFTTarpſtunästan Tanít. त मरीमपतंवरीजन्मग्याऽऽगनीगन्तीनिच ॥ Let us consider Another case cf Yogaribhaga ·84 The Structure of tb Astd. . 4 प्रजोरिनिः। III. I. 156. Rasika -प्रपूनांजवतेः तरीटादिषु क इनिः प्रत्ययो भवति। प्रजवी प्रजविनो। मिनिवित्रीपत्रमाव्यथाभ्यमपरिभूपमभ्यथ ।। 157. Kasika:-जिप्रभृतिभ्यो धातुभ्यः इनिः प्रत्ययो भवति तच्छोलादिए पपु॥ Here at last we have a 2598 where Do reason has been Bscribed for the Yoga vibhaga. Oas may be tempted to say that s. 156 deals with sa upaarsha roof (प्रजु), whereas s. 157 deals with anupasrita roots, and othero Is Yogavibhāss. But it cannot be so bad There bro uparsia roots (ftur अपन, परिभू, प्रम) ns 157 also There is absolutely no question here of the Yathātadkhya rule or of 'FACUTTIÊN. Bo no reagon can be assigued to the Yogavibhāgs betwoon outras 156 and 157. Then what is the Yogavibhāga due to? How to explain the Yogavibhāga ? We thirk that origioally the Sūtratars wrote only S. 156 (प्रजोरिनिः) and that s. 157. Assn addition by alster Aarya Thus the author of S. 15619 not the same as that of S. 157. Satrs 156 is by an earlier Ācārya, and satra 157 by . lstar. Is may be anid in the words at Patanjali, "परम्ताक्षिमाधा- पेंगष्ट 'प्रजोरिनिः' इनि। नरटिनम् ॥ तत उतरसालमिदं एवं नि' इति । तदपि परिनम् ॥न पेदानीमाषायां मगणिया निवर्तमन्ति" Sard shat Ss. 156 and 157 are suitten by the sam. Ācāry. but at different timos Batoren to.inadmitted that when the Acirsa sroto प्रमुsker the aur नि.bewM Fct. Tनारिमाण दृष्टम् । 'मौष महिना नदिनमा राजा राम ।'प्रोपवादिमाः इनिनिम्नानीमा पापाः गवाशिमा नियमितI PIP's.

·YOGAVIBHAGA 85 that pot conscious of the fact that roots etc, algo take the came affic ( TIEPA ). Sa he must have added S 157 after & considerable lapse of time, after going through the wbole of the thes assilable literature to see that other roots than 11 take the allir Tbig J8 possible, but bigbly improbable. It must be remembered 'प्रमाणभूत भाचायाँ दर्भपवित्रपाणिः शुधावर प्रामुम्ब उपविश्य AGAT UNTUT guretat FH. " Tperelore, it is not likely that he wrote S. asta, without thoroghly searchiog the obole literature available to him for roots taking the affix Tia, the more so. becange he knew, that once he composed s sutra be could not go back upon (न चैदा मावायो मूत्राणि Tala) And if he could not fod in bis first thorough Bearch of literature, that some roots other than alao take the aflix a, it lg most unlikely that a second search gbould reveal them to bim It is more reasonable to suppogo sbat a sabsequent Acārya -to whom litertore tbat was not Available to the prior Acārya who wrote s 156, was avai. lable --composed 8 157 and inserted it in the proper place. Concluson --The Mandātaplati, the Tatra Trogir , And the useless Yogavibhāgs, indicate gutras that have been added later to an already existing book of gutras.

·GANAPATHA 87 I:isto be noted that the word टपदेश insI.1.2. mast be taken to include the Ganapatha. Oiberwiee, it would be dificult to give tbe name of 57, to the CCDEODOts at the end of many of the pratipadikas in the Ganapaths Thus 'र' in 'मदर बोर' etc., occurring in the Ganapatba cannot be called an इन. unless it be held that 8. इटन्स्यम् applies to the Gana. patha. And S हानत्यम् appltes only to tbe उपदेश. Now, this fact tbat by tbe word 3771, which is anavrtta from 8 उपदेच जनुनामिक इन्, into S. हलन्त्यम,-Panivi, tbeauthor at the Astd, relers totbe Ganapaths is very signsficant. I shows that Papini received the whole of the Ganapatha from his predecessora as उपदेश; because, in the words of Nagori Bhatta, उपदेश इत्युक्त गुरुकवतायाः स्वरमनः प्रतीतेः'* Let us congider the Icllowing two sutrae. टगवादिभ्यो पन V.1.2 Kasha :-प्रारीनादिया। यान्तिात्वातिपदिकाद्, गपादिभ्या यत् प्रत्ययो भवति ॥.... .. गौ । हविम् हिम्।.... (ग.म्) नाभि नभचा (ग.मू.) अनः सम्ममारणं वा च दन्वं तन्मंनियोगेन चान्नादात्तत्त्वम् । (ग.म.) उघमोन च ॥........अप........... विष ॥ गवादिः॥ I will be seen that the गवादिगण contains three GanaBitrate पम्बाघ संज्ञायाम: V. 1 3. Fastka -कन्नात् मार की यंघयए यन्त्रत्ययो भवति धम्गापवादः संज्ञाया पिये। Now a very important question is raised by the Nyaga, and anawered thas.-- अप गवादिष्वेव दलाच मनापामिति मात्र पठति । तत्र पाटेन कचिद् गुरुतापवानो विशेष इनि यविधिदेतदिति । Uadyota, on Paspssa On Yartika-वृत्तिसमवायार्थ उपदेशः ।. Nirnaya Sagara Edition (1917) p.13. .

·88 Ibe Structure of the Asta. ". We submit thers is certainly some 'विशेष'. It the satra कंत्रलाच संज्ञायाम, had been included in the Gspapatha, then, the Sutrapatha would have been ghorter by twelve whole मात्रा moreover, there is no reason why "नाभि नभै च शुनः संप्रसारणं वा च दीर्घत्वं तत्सन्नियोगेन चान्तोदात्तत्वम्" and "ऊयसोनड् च" should be put in the Gaņapātba ay Ganasūtrag, and why "कम्बला मंज्ञायाम्" which also could have been included in the गवादिगण - a Ganashtrs, should be put in the Ae td. as a sutra of the Sitrapatha. Thrs 1s uomethodical. We think tha true explanation 18 that Penint got both S V. 1. 2. and tbe गवादिगण attached to it from his Acāryas as उपदेश and so being unwilling to tamper with the text of tbe गवादिगण, put s. “कम्बलाच्च संज्ञायाम्" in the Sutrapatha. In this connection, tbe Bhasya on S.I. 1.34. Is very important and let us turn to it पूर्वपरावरदक्षिणोत्तरापराधराणि व्यवस्थायामसंज्ञायाम् ॥ I. 1 34. वार्तिकम्.- अवरादीनां च पुनः सूत्रपाठे ग्रहणानर्थक्यं गणे पठितत्वात् ॥ From th 18 Vārtika it is clear tbst Kātyāyana beld that the Ganapatha proceded the Sūtrapitha or Astādbyāyi in point of time, (गणपाठसूत्रपाठयोः कालनिर्णयाधिकरणम्) भाप्यम्:- अवरादीनां च पुनः सूत्रपाठे ग्रहणमनर्थकम् । किं कारणम् । गणे पठितत्वात् । गणे ह्येतानि पश्यन्ते ।। धं पुनर्जायते-स पूर्वः पाठः, अयं पुनः पाट इति ? । तानि हि पूर्वादीनि, इमान्यवरादीनि ।। प्रदीप:--तेन पूर्व गणपाठ. पश्चात्सूत्रपाठ इत्यर्थः॥ भाप्यम्.-- इमान्यपि पूर्वादीनि ।। एवं नहिं आचार्यप्रतिज्ञापयति--स पूर्व पाठ-, अयं पुनः पाठः' इति । यदयं "पूर्वादिभ्यो नवभ्यो वा” इति नवग्रहणं क्रोति । नवैव हि पूर्वादीनि ।। प्रदीप - नवग्रहणमिति । तत्र हि नवग्रहणं त्यादीनां निराप्ता क्यिते । पदि च नियतसंनिवेशो गणपाठ पूर्व, ततोऽधिकव्यवच्छेदाय नवग्रहणं वर्तव्यम्।।

·GANAPATHA ४9 उदयोत -नवैवेति भाप्ये । अाध्याय्या पूत्यादिमत्रपठितानि इत्यर्थ । अष्टाध्याय्या पूर्वसालले पूदीनीति मूत्रे अष्टाध्यायीमत्रपटिशालामेत्र नेपा ग्रहण स्यादिति भाव ॥ In this passage of the Bbāssa, Patanjalt bas establisbed that the Gapapātha preceded the Astă ip point of time (मवप्रयोजनाविकरणम्) 1 भाष्यम् इद ताद प्रोजनम्-व्यवस्थायामसजायामिति वक्ष्यामीति । एतदपि नाम्नि प्रयोजनम् । एवविशिष्टान्यौतानि गणे पश्यन्ते । इद ताई प्रयोजनम्-धादिपर्युदामेन पर्युदासो मा भूदिति । प्रदीप यादिपर्युदासेनेति । न्यद्वादीनि परिवागणे वैश्चित्यादीनि पटितानि। तबाम्यादिभ्य इति तसिलादीना प्रतिषेध प्रामेति । तत्र पुन मर्वनामसज्ञा तसिलादिविधानाय विधीयते । तेन धादिपर्युदासो बाध्यते ॥ भाप्यम्-एतदपि नामित प्रयोजनम् । आचार्यप्रवृत्तिज्ञापयति नैपा धादि पदासन पर्युगासो भवतीति । यदय त्रासिद्धमिति निपातन करोति । वातिक कारश्न पठति " जमावादिति चेदुतरनाभावादपायसग " इति । इर तहिं प्रयोजन जाम विमापा वश्यामीति ।। Lat ug consider the second of the above three Prayoyapar. The सर्वाशिण, as we barsat at present ready - म विथ उभ उभय हतर डतम अन्य अन्यतर इतर त्वत् व नेम सम मिम । पूर्वपरावरदक्षिणात्तरापराधगणि व्यवस्थायाममझायाम् । समशातिधना स्त्यायाम् । अन्तर बहियोगापसव्यानयो । त्यद् तद् यद् एतद् इदम् अदर एक द्वि युप्मद् अस्मद् भवतु रिम् ॥ मादि । Brb Patanjali when be says- "इद तहि प्रयोजनम्-यादिपर्यु दामेन पर्पामा मा भूदिति", refers to a second version of the मर्यादि गण which read - सर्व विष उभ उभय इतर इतम अय अन्वता इनर व व नेम मम सिम 'त्यद् सद् यद् तद् इदम् अदम् सहि युष्मद् अस्मद् भवतु पिम् । पूपरावरदविणोत्तरापगधराणि व्यवस्थायामसजायाम्। स्वममातिधनाग्व्यायाम्। अन्तर अहियोगापसव्यानयो । मादि ॥ (Videप्रदीप) 3 । 1"-3002 ·90 The Stractare of the Astd. It will be seen that the Dryadis, that is, the word द्वि and the words coming after it in the G&D2, according to the first version, are: -द्वि युष्मद् अस्मद् भवतु and किम् ; whereas, according to the second version, they are - -द्वि युष्मद् अस्मद् भवतु किम् । पूर्वपरावरदक्षिणोत्तरापराधराणि व्यवस्थायामप्तज्ञायाम्। स्वमज्ञातिधनाख्यायाम्। and अन्तरं बहियांगोपसंव्यानयोः ।। Now let us turn to S V11. 3. किंसर्व नामबहुभ्योऽव्यादिभ्यः । Kasha.- प्राग्दिश इत्येव । किमः सर्वनामो बहुशब्दाच्च प्रादिशः प्रत्यया वैदितव्याः । सर्वनामत्वात्प्राप्त ग्रहणे यादिपर्पदासः क्रियते। ...अयादिभ्य इति किम् ?।द्वाभ्याम्, द्वयोः।। Thus, प्रादिशीय termination is not to be added to a 'Dryadi' ward (अद्वयादिभ्यः). Now, as we have seen, the words पूर्व पर अवर दक्षिण उत्तर अपर अपर(व्यवस्थायामसंज्ञायाम)म्ब (भजातिधनाख्यायाम) and अन्तर (पहियोगोपसव्यानयोः}, are Dryadis' according to the second version of the सर्वादिगण. 'Ther, how ean we get forms like पूर्वत्र and उत्तरत्र? 'त्रल' is 8 प्राग्देिशीय termination; and the words पूर्व and उत्तर are 'Dvyadra' according to the second verstoaat the सर्वादिगण; therefore, अयादिभ्यः इति प्रतिषेधः प्राप्नोति ।. To remove this 'यादिपर्यदासेन पर्युदासः' difficulty csnsed by the Recond version of the सर्वादिगणा-80 it is urged-is the purpose (प्रयोजन) of s I... 34. (पूर्वपरावर): इदं तर्हि प्रयोजन-धादिपर्यंहासेन पर्युदासो मा भूदिति ।.. Though this 'Prayojana' or purpose for the sutra(I i 31 ) is not accepted by Patanjalr, who gets over the द्वयादिपयुदास aifficulty by means of the आचार्यप्रत्ति,-yet, the very fact that it 18 advanced at all, 19 very significant. It clearly shown that the suthor of the std is not the suthor of the सर्वादिगण, and that it existed already before his time in two yer:100%. Hthe * Vide the great quoted aboys on this poi ·GAX PATRA 91 author of the daid. rere also tbe anthor of the man, then, be would bare given us only that version of the IT, which does no: give rise to tha aTZTOTTA difficulty, 11 tbe v pre existed Padjas, tbe autbor al the Asia. then the sutrag 1. TITTIPOHJAT OTITIO ATSOITTEESTATE, 2. FATIT:11714, and 3. i sittii:, whicb occar in the RTIUT as pita, ut also to pre- PadidiD. Pasici bortsked the three sites from the Gasspiebs kod incorporated them to bu Astd., 43 SS. 1. I. 34, 35, and 36. We bere witoes a peculiar phenomenon. First, we have the sutra na pita. Toit 18 attached tba igra. The sopa contains the Gapasūtrag- " TİTTIFICATTTTTT UTTEOTTI "ATA" and "papaisiri. 97791:". These are taken into the Sutraçātha or the Asta. Thus it is clear that some Gapssüras were sometimes turned into the Asta outras. Thus TT, t'i8 > Cupsūtra occurring in the af, attrcbed to S. V.1., but it also appears in the Autd. Ad S. V. 11, 13 These are cases wbero G#pasūtras baro been turped into tbo iud. rotran. In some cases ITT: haro terred as the basis of som, Anta. Oral. Commenting on S. III. I. Al the ass to):-- SPATIITIT 187 Tomat (11.7.) maa gonfa: face forzi AFN 97* 1. dod egalo. lour #17 later, og 23, the sasa ! mit OTO 79TT.fiti You'm facit I. Hero Ho sco ITTIT forming the bule of the agtd, rctru tit i, 21 and 25 Thor to have sets that Pacini, ibo abbor of the Asis. Teceived Loth the Gaparáth, and ibo Dbálarála (sco Chapa ter II ) from hl. Acāryan ay 7. Tbo Gaoufitha sectas, hometer, oci to bato beco ledo tocbaogeable sod 14cred 41 kb. 713. Saecessite earu ·92 The Stractors of the Astd seem ta bare made chsoges to the Ganapatba Th1828 dua mainly to the fuodamental difference between the words con. tained in tbe UTI and tbose contained to the TT910 The TOTTTT consists of nouns--and many of these are names of persons, families, tribes, countries and towns and villages All these are able to fluctuattops at fortune Thus the tribes that were extant at the time of the predecessors of Panini might not be in existence at the time of Padidi-ad tribes might bave changod tbeir places of habitat migrating from one country to another, sometimes leaving tbe stamp of their names on the countries which they left for good This 18 evidenced by the aatra योगप्रमाणे च तदभावेऽदशर्ने स्यात् New towns, tribes, families and personalities brose and threw into back ground or even oblivion the older ones. This seeme co bave made cbanges to the Ganapātbe from time to time imperative. But eucb was not the case with the Dbātu pātba Tbe Dhātus being primal elements of the language, are not liable to change. Particular froms given by a root may become obsolete, but the root itself cap Dever become obsolete. The same old root appears under new forms This we think 19 tbe reagon why the Dbātupātba bas been preserted in its prestine parts and wby tbe ganas of noung, given by the Kās'ıka and the Kaumudi gometimes differ so widely.

·CHAPTER VIII
THE RIDDLE OF THE PANINİYA
I. Tos Doātapăths does not seem to be by the autbor of the
Asta, bot seems to be tbe work of a predece gor of Papini.
But nevertheless tba arravgement of roots, and the system of
5,jo the Dbâtopaths clearly shows that the author of the
Dbátupātba knew vers many aatras now found in the Astd.
and 80 artaoges the roots in the Dhitapātba as to serve the
purposes of thore sutras. (Cbapter II)
II Similar is the case with ibe Gapapātba (Chap VIII
111. The Astāåbyāyi.
(1) The Voodůkaplatı, the TT TZFITTIT, and the
purpcaeless Yogaribbága vodicate entras that have
been added later to an already existing book of
sutras. (Chspter VI)
(2) a In the Agtd there is nois single importad. Pari
bbārā bat barbot itaportapt exceptons (o 57).
b Same le portent Paribba..is that were efprevals
laid damo ja the works of Psaini's predecessors
and not get itb 15 tbe datd, ue devertheless
applicable to sbe {sºd., bergose they are. so the
words of the Peribhi vendosethart TTTTTT
473779 TL ( 33)
(3) Tbs &itd. is not doilor is its use of Subj013 or
techoicul terms (Chapter IV)
Nagoji Chaita bez as hur Paribaseadorethars with the word!
artyTa arejamiii, mifTDI 7777
আসসায়ীৰৱাৰ যান বমািণ্যবাসি সাৰি যাম্বা।

·94
The Structure of the data
(4) There are to be loppd jo the Astd some metrical
sotras (Chapter V)
(5) The Astd. 18 very irregular in its use of cages (Ibid)
(6) The Nipātada sūtres intervene abruptly between
rules espressed in the regalar analytic form (ibid)
(7) In the Astd the Vedte literature is referred to pro
miscroraly with the words छन्दम् मात्र and निगम,
and the notion of option is expressed and scrimi
bately with the words a1, 54941, 97FACETTA, FATT
Aud T5 For 'substance' four words are used
479, ,
90 and Fy (p 66)
If we can formulate a bypotbeas which will ratiooslls
explain all tbe above facts connected with the Papinian systou
we can be sure of baving arrived at the right solution of the
Yiddle of the Paniniya

·"It will be long before se anderstand, if indeed
we ever come to do 60, wbat and how much of it
19 Panini's own, in addition to the work of his
Grunmatical predecessors »
Whitney, The Veda in Panini, p. 2.

·CHAPTER IX THE STRUCTURE OF THE ASTĀDHYAYI. I Panina and hre Predecessors Paalal was bot the first grammarian of India. Many great grammarions like S'abatāyana had come and gone before him Pepidl was not even the founder of the school which goes by big name. He refers to big rari.' and this shows that Pantai was not the founder of a new school, but tbat he was one of a sorter ol parts of a school that already existed a bis time. And 80 Panini must have carried on tbe work that was done by tbo predecessors in big school and he must bave carried 15 on mainly on the lae laid down by them. At the time of Pabai there were many schools of grammar in India Tho name of some of the great figures belongiog to schools otber than the one to wbicb Padını belonged, are preserved for us in the Astd. They are Āpis'ali, Kas's apa, Gārgya Gälays, Dātravarmapa, Bbāradrāja sākatāzada, såkalya, Sepata and Splotāyana, This long array of names of the predecessors of Pantai, 18 gufficient to show that the science of grammar had made much progress before Padini-Day, the theory of Spbota, which 19 peculiar to grammariage Beems, to judge from the dame Spbotāyata to bave been folly formulated long before Papiol. ln Panini's time we are told by Patanjali, किं पुनराति पदार्थ, भाहौस्विद् द्रव्यम् । उभयमित्याह । क्षं ज्ञायते ।। उभपया घाचायण मूत्राणि पठितानि । आकृति पदार्थ मस्वा जात्याव्यायामेष- म्मिन् बहुवचनमन्यतरम्यामित्युच्यते । वयं पदार्थ मत्वा सम्पाणामित्याशेप भारभ्यते ॥ Paspasa $ ·PAYNI AND HIS PREDECESSORS 97 there rere alreads developed two theories aboat' pari ope Agsertiog that the TF wag the PT', and tbe other the 77. Add Papini could do choose between the two and accepted both, Arises. Seeiog that so mucb work on the science of Grammat bed bead already done belore Polos by 80 Day Acárgas. Lbe question bow far Padrat 13 indebted to them naturally This question 13 one of its soportant aspects viz. ag to 1a wbst relation Pabiai stenda to bis predecessors Ag regards big tecbpical devices,--bag been admirably desit with by Dr. 3fapgala Deva Shastri, J. A. Ph. D. ia a pary interestiog paper read by bion before the Fourth Oriental Conference, The paper 13 digided to tres parts. In the first part the doctor bas shown tbat tbe Mābes' wara gūtras and be Pratyahūras we get from them are pre Paninian, and that even the Pratsábáras''aod 'Fars 'sre really pre Padipp. Ho has also pointed out that the two Paribb.se "TTITYT 771 TE AMTSİ HIT DIT " and "TETIT faite PTT I ETFOTO arquia" aro antterualls proclaimed by the commentatore to be ierini. 17 And be bas proved tbattbe term777, ZT, WE, f, you, nad which in the futd. fim of the third cos. jugation, were also idown before Pedjai to the second part he hai 250*o that Pond 18 dothe Gra: eramtand to make the ute cl doubaydbus, and that lo many cues the messing of the Acabadbu pow logot ja the datd. is identical with this srbicb was attached to them in earlier framstical works 13-3092 ·98 The Stricture of the Astd. In the third part, the learned doctor goes on to ebow that almost all the Akrtrima Sanās used in the Astd. were also to be found in pre-Panidian works, and that the davice of coining artificial Sadjpas was not wholly unknown to Panini's predecessors. II Riviere ER TITEL:- Keeping these facts in our mind, let us torn to the Astd. What do we find there? The Sanjas laid down in tbe Astd. are not adhered to in the Astd. itsell. There is no important Paribbãi which has not important exceptions, not a few, bat many Thera 18 po uniformity 10 the use of 09909. The Ved, as as posted out by Vbitpay, in referred to as via for and fra promiscuoably. And tha notion of option 19 expressed with the words a1, 3246CUT, 84. तास्याम, विभाषा and बहुलम् indiscriminately. The last of these facta bad struok Patanjali Riso, aod ander S. II. 11.57 ( EiTutoTO) & S. VI. ni. 14. (present zat Ten) he gives so explanation of it in the words :- अवश्यं वन्यप्यस्माभिरिद यत्तष्यम्-पहलमन्यतरम्पामुभपयारेशमिति। frame TITEL I ATAT: Tour 199 STYTISH 11 Here at laat we have found the key to more than ball the riddle of the Aatd. The words 91, TUI, WYTH. विभारा, पवेपाम, and बहुलम् are used indiscriminately to exprons the rotion of option, because, Tira Mi 1179 I ATAT: TUT: 174 SAYTTI. TheVeda 19 promiscuously referred to * DIT, **7, and fant because, på Tur te tri 11 AT: TUT: 974 VIETTA 1. There is much Irregularity in bo oss of cases becaoge mit RIITIT: PY 17MITENI. There is no important Paribh, vã withoot important czception becsoro riitt: fi 3161 TTAT: TOUT 174 STEYTTIST ·सर्वोपारिषद हीदं गाणम् 99 And again, the Sadjoás laid down 10 the Astd. aru departed from in the Astd stsell, because I 197 T: PUT TYTUTTI. The word art is derteed cross the word oftet by addiog tbe Tadibita afbx s, accordiog to S. wataforma IV. 111. 123. in the sense of '', wbich may be rougbly traqslated into English by 'belonging to Thus the word Thands, belopgids to a gf or scbool.* The word मवेदपारिप herefore means belonging to all the Vedic achools'. So, Patanjali sayo, tbis expressing of the notion of option' by the use of varioue words ar etc , 18 due to the fact that the Pampisa S'astra does not belong to obe school bat to all the scboola ol all the Vedas, Apd tbe use of different words expressing option' 10 tbe Aetd, is in keuping with the use of different words expressing option in the various Vedic schools. Thua Patanjal tells us that the Astd. 18 made up mainly of sutras called out from grammatical works, belonging to various schools of the Veda, apo the Irregalsrities 10 it are ta be attributed to that fact. We may siso explain the word सर्ववेदपारिपदम् as परिपदि TH TITTATI ATTI CINTA RITTET I. Thos the sentence miri', weapsi Tbie S'āstra originated 10 all the schools of all the Vedas. And what 19 be cos88- quence of thia? AT: 9737: 194 STEYTIL, it 18 impossible to stick to any gogle way in tbe Asta, aptlorpoity 18 imposable in the Astd Tbia esas that the satrag ol which the Agtd. is taade up origioated, not in any single echool of any single Veds, but in all the scbools of all tbe Vadag, god whatever Irregularities we may come across in the detd. are attributable to that fact, * STIFTET: 1tr. Basgata on 6 VI 13, 14.

·100 Tbe Structure of tbe Astd. We most remember tbat the Vjākarans is ope of the six Aogas of the Veda. Like all sciences ol ancient India, tbe Vsākarans also originated in the Vedic schools, and it 10 Interesting to note that the ऐतरेयारण्यक teaches the संहितोपासना. This statement of Patanjali that the Pūniniya sastra is FOTOT, and consists mainly of outrag culled out from VATIOTA sources is supported by the fact that we come acrose. in it antras by at least three differeat philosopber gramaTADS one sanit, the second a pitch and the third s rakta In the Astd there are four different words used to express what 18 18 Eagligh espressed by the word 'substance : Fiz. STUTTO 1. S. V. II. 43., 'y' S V. ir 9. ART' IP S. I. 10.57., and 'T' in S. V 19.11.• These four sutra, in which these four different worde for 'sabstanca occur are pot evidently by one author. Il Panini had written all these lour antras bimgell, why did he use four different words to convey - Bingla notion, yiz, that ol 'substanca'Tore it 19 evident that Paniai borrowed verbalım at least threo oltbo Above Butras from earlier Ācāryas. It we suppose tbat Pablot ased the word for 'sabstance', then be opust have locor poratod sutras T. 19. 57, IV iij. $3. and V. Iv. 9. into the Astd. from the works of three different grammatians belonging to diferent schools of thought. That S IV. Ilt. 13.(MATTO f), cantalong the word ' STM' morning'sabatadco' warovidently borrowed from the work of a gremoariad. who with the aire, believed ttat tbe 99 is differoot from bo गुगा that theण्य the अधिकरण of the गुणा, that thosप or aabutanco is the place where the guts roside dad S. V. ir. Vide foot note on G. 1. Cl. at 1947. II. is. 66 calearsiaputt gi Saligayıca Dergi --7797 FAIT TRi 1918 ·-- मनोदशारिषद हीदं सायम् (जान्यन्तामधुनि) Wes endently borrowed from a gramination BRAR who with the Sānkhyas believed that the pu wag nothiog but । 'गुणानां बन्धु', a hundle of qualities.' Some phtlosophers, of whom Vārdyayani was the chiel Kent beyond the categories of the Sikhs ag and the Naijā. ytkaa and arrived at the conceptron of 'भाव'. They thought that the 17 and the T of Sãokhyas and the TT, the GTTT s &c. of the Naigāyikas, were nothing but the various mapilestations of the 17; and that the HE WAS the primat anbgtance which manlegts itselt ng the untverae. यो गुणविशेषाणां स्पर्शान्तानां गुरत्वपनत्वदायसंस्काराणामयापिनः परिमाण- स्याभयो यथासम्भा तद्न्य मूतिमूच्छिताश्यात्वादिति ॥ 2 वनान्यथैर प्रक्रान्ती मिपु पनिपतृपु। स्वप्रन्ययानुकारेण शब्दार्थः प्राय भयत funyaray's Commentary ......तथा च वैशेपिकणावयनि प्रति- पादयितुं घटशरदः प्रयुक्तः माग्व्यैर्गुणममाहारमात्रमभिमन्यने ।. Vakyapadiyan Berarea 1887.p.138. 1&2 किं पुनदन्यम् ? के पुनर्गुणाः? शब्दासम्परमान्या गुणाः। ततोऽन्यद् दन्यम् । किं पुनरूपचन्दादिभ्यो द्रव्यमाहोखिदनन्यन् ? पुगस्यार्य भाषाद् दन्ये शब्दनिवेशं कुर्वन् ग्यापयन्यन्पच्छन्दादिभ्यो द्रव्यमिति ॥ अनन्यच्छन्दादिभ्यो दश्यम् । नान्यदुपलभ्यते । पंशोः सत्यपि विसितस्य पर्णशते न्यस्तस्य नान्य- छन्दादिम्य उपलभ्यते ॥ अन्यचाब्दादिभ्यो द्रव्यम् । तत्मनुमानगम्यम् ।..... पोमायनुमानः ।.........यस्य गुणान्तरेष्वपि प्रादुर्भपत्सु तत्वं न विहन्यते तद्- इम्यम् ।........नरया-आमलकादीनां फलानां रत्तादयः पीतादयश्च गुणाः प्रादुर्भरन्ति । भामल बारमित्येव भवति ॥ Bhasya on sv.1.119. तस्य भावम्लतली. इत्ये च भानः कः सम्प्रत्ययः? यदि तारद् गुणसमुदायो द्वन्यम........... Bhasyas IV.13.प्रियाम्. इदानीकारणारमा मात्री निरभ्यतेनियाभ्ययोःस्वात्मन्धी विशेषः कार्या- स्मयध्वम्नपोः पुरुयोपभोगमन्तानोपश्ये कार्यात्मभावातीतो येनात्मभावेन भवन- मात्राभिमनिधना प्रल कालेवतियते सोयन्ताविनाशधर्मा आमाभाव इत्यस्यने। .

·103 The Stractora of the Aptd. This 'भाव' was divided into two categories-'पूनापरीभूत' and 'मूर्तः सवभूतः'. The first is expressed in language by verbs and the second by nogay. This wbat the boods expresa 10 भाव that has, as were become frozen (मूत), When tbe भाव becomes frozen or मूत It 18 called सच. This 'सच' 19 analogous to 'द्रव्य', and ao the word सच beesme synonymous with tho Ford द्रव्य And we think that those gutras 18 tte Antd 10 which the word occurs in the sense of or substanco are taken from grammarians who, with Vūrayāyari, hold that this world of action sad lorms is nothing but a manifestation of the भाव. TEJs doctrine of भाव was Brolved in the Veda. parisats, Darga tells us that this doctrine maa taught in the वेदरहस्यनाषण । Thoso gutras show that Padidi, whenever be borrowed Butras from others' works, borrowed them verbatim, without troubling himsell to change their wording; otherwise '', WITTU sode' in the sotras considered above would have boor changed to simple , mbichi smaoks of no particular school of philosophy. भाहमयमिह प्रमत्तः । णु । तशिरा एय हिदम्पगुणकर्मभानावस्थिता' मन्तो नामाग्दयातोपसर्गनिपातराभिपयिन्ते स्थिनिशदे ॥...भाह प्रधानमंतम्मान। रिपारणम् । तदावेन चेतनागदावनिष्ठने प्रष्टयशल रिपक मन्यन्ते । ताने । वारणम् । भावविशर एव हि सापपदाच्यवान-प्रपानमारमप्यते। पुरापदि । ताप्ययमेर हेतुरनुपातिरगत् ॥ पते परपरमापारिभाष. शिशराः प्रसनापामावः परमाणुमाय इति सोपसरत्या Durga on Nirakta Adhyaya L, Ida L Xlands. पूर्णपणे भारमाध्यानेनाधटे प्रगति पपनीरपरमप्रभरपगा म्तम् । मतं सपानं सपनामभिः | Kiratts I... + THE NiraAnandanama Edition (1221) Ps. याम्य. प्राणेनर तर शिस्तरेणापं शिणीपने. .

·मविदधारिपदं होर्द शास्त्रम् 103 The age of the word Art in the Astd is worth noting Ins V.1 39 (गायचोमग्न्यापरिमाणाधादयन् ) both the words , 91797 and art occor, and it 18 evideos that the word of does not includa 'माया' But in S IV in. 156 (मीतवत्परिमा- पान)--संग्ख्या परिमाणपणन ग्रपते, न महिपरिमागमे । ( Kasika). Il va evident that the two sotras come from two different mathematician-grammariaaa, who beld differeat vians about the nature of परिमाण. Another circumstance that shows that the Astd. is made ap of egtrag borrowed verbatim from various sources, and that in Iर पन्धा. शक्य आम्धातुम् - If the occurrence in tbe Astd. of what the भाष्य calls 'मोत्रो निदेशः', that is the nse of word-forms which are incorrect according to the Astd. Tha occurrence in the Astd, of non Agtd. farmas has called forth very seathing remarka from भडमारिल. Sayster- मूत्रवार्तिकभाष्य दश्यते चापशब्दनम् । अचादा क्पं घपान विस्मरेयु सचेतना ॥ मूत्र नावजनिक प्रकृतिरित्यत्र द्वावपशब्दौ । जनिशन्देन हि इस्निपी धानिर्देश इत्यनेन सनाधितो धातु निदिश्यते । न च तम्य कर्तुः प्रकृते अपादानसंशष्यते । जायमानम्य पुनरर्थम्य जनिशन्दो वाचातया नैव सधणे. नानुगत । तेनार्य दरिद्र वापशब्दः जनिमायाचित्वान् तदर्ष प्रत्यसाधुरेप रिझा- यते ॥ तथा नृजशभ्या कर्तगति प्रतिपिहप ममामप्रयोगाद्ध्याकरणफट. परित्यागः । एवं तत्प्रयोजक इति प्रतिपिद्ध एव समाम nt That the later commentators bave somehow or other proved or trred to prove, that the word जनिवर्तुं 18 a correct data formt does not eastle as to thiok that bowhere ia the A atd., the rider buy forgotten the borge og which he 29 riding. तन्त्रवातिक under s. 24in 0.1.पा अ० ६ मीमासादर्शन, Vols, P,238 Anapdasramsastrona + Vide Tativabodhini on I 4,80. जनिवर्तुः प्रकृति ·104 Tbo Structura ol the Astd. । In many gutras word.forms occor which can in no way be shown to be supported by the Astd. sad thich the best of commentators are compelled to page over as quickly as possi. ble, making the short ram ark सौत्रो निर्देशः, तिर्यच्यपवगें । III iv. 60. भाष्यम्:- अपुक्तोऽयं निर्देशः । तिरौनि भवितव्यम् । सौत्री निर्देशः । अन्वच्यानुलोम्ये । III. 17.64. भाष्यम् :- • अयुक्तोऽयं निदर्शः । अनचीति भवितव्यम् । मौत्रोऽयं निर्देशन इदिग्पधिवलेर्दभ् V. 1. 13. समाहारद्वन्द्वे सौत्र पुस्त्वम् । Balamanorama & Tattvabodh. तदर्थ विकृतेः प्रकृती । V... 12. "तदर्थमिति सामान्ये नपुंपर्य व्यस्य येन सप्तमीस्थाने प्रथमा । Tattvabodbini. अनेन तदर्थमित्यत्र सुव्यत्ययेन सप्तम्या-स्थाने प्रथमा, लिगम्यत्ययेन च स्वीटिंगस्य म्याने नपुंसकलिंगं कृतमिति दयन्ति । ननु च चन्दगि प्यत्यय उत्त । ने छन्द । ततृतो व्यत्ययः । छन्दोपत्मत्राणि भवन्तीत्यदोषः। Nies. बोरनारी। VII 11. समाहारद्वन्द्वे पुवुन इति प्रामोति इतरेतरयोगे त युध्योरिति । सत्र सौबन्धा- निशम्य नुममहत्तोकारलो वा कृत्वा निर्देश उति न दोपः। Kaiyata. मलोपः प्रातिरदियान्तस्य | VIII. 2.7. प्रातिपदिक ग्रहणमप्तमम्तमेव उषां गिति पा सको (ric) मिस्टिम्। पदम्येति वर्तते । प्रातिपदिरस्य पदम्य योन्त्य :... ..... Esanti. This difliealty about the विशेषणविशेष्यभार botween 'पदम्य' and 'प्रातिपदिक' bows that the amra Tad Not orignaly under the 'पदम्प' domain or अधिकारArd that it was put under it from somewhere else. glatirtiEART usan adjective to the word 'न' in 'नगोष, Therefore मनरोप in an भ्रममममाम, मापेम. मप भवति।. Therefore 'लोप:' is compound not allowed by the अष्टाध्यायी (cr. 8. समर्थः पगिधि II. I. 1.J. Bhattor triento ·मवेदसायिद हीदं गात्रम् 105 gat orer this difficulty by imagiging that 17: 13 not & com pound word, but tbats and art.' are two distinct 28, being equal to 1, with tbe gepes190 termination elided. la either case we do not ge: aree the difficulty of noo-ga. dbyāyt forms, 11 TOM: 18 a compogod, tbera 13 the RASTA whicb 13 pot allowed (cs Tattabodbipi: TiTJATTET ATAT. AF977), (4=***. then also we can explara it only by say. og afa ftit qi ÁTTA (Tativa ), which 19 also not quite Batisfactory, The diculty about the ATJAHR is felt also in S. BOITETE CJ Tattwa Ala Gaziy97 TRT adui. scother circumstance that proves irrefutably that whenever Padidi borrowed satra3 from another system, he borrowed them sorbatim, without wating the slightest ebaoge, 18 the occurrence in the 3TZ0 ol satrag which tea-h the formation of words with affixes which have to sbich are quite useless in the 12terdir syatem. For lagtance let to take the gatra CETH. FIT III 1.13 Patanjalt za bia Bbāsya on tk18 sutra has shown that both the t in the affix FT viz, Faod, are useless and serve absolutely no purpose*. Here It is evident rbst S RATO was borrowed from a system wbere borb Es in the afis *7 bad some meaning. Nay, th19 19 pot all There occur xome aptrag in the part in which the affixes have to which go agatost the aystem of tbe datd. Tid their operation. Tbe sbree well known Batros 317 3117: (VII. s. 18) HE71 (VII. 11 105) and 121 PUTA (VII. 3. 190) Are AB ingtance in polot. Let us consider the first of these three extras — *Cf. Kalgata:- Maa TTT:ATT I MITT. पत्याग्न्यानाय विचार वियते । 16-3692 ·106 The serpeture of the Astd. और आपः। VII 1 18 काशिका:- आपन्तादगादुत्तरस्यौडःशीन्ययमादेशो भवति, खरवे पश्य । वटुराजे । कारीगन्थ्ये। "औद्, coming alter a stem ending in आए is changed to गी". Thus we get सना+भीखवे. Now les us turn to the Bharya on the autra. विमों डकार.? मामान्यग्रहणाधः । औ इत्युच्यमाने प्रथमाद्विवचनम्पैव स्यात् । अधाप्यौरिन्पुच्यते । एवमपि द्वितीयाद्विवचनस्पैर स्यात् । अस्ति प्रयो- जनमतत् । किं तीति । हिसायं तु प्रासोति । राट्वे माले । याहाप इति यात् प्रायोति । नैष दोपः नैवं विज्ञायते डकार इयम्य सोय हित हितीति । कधं ? बार एरहित् डितीनि । एवं तहि वर्णग्रहणामेदं भवति । वर्णग्रहणेषु चैतद् भवति यम्मिविधिस्तदादान्महण इति न दीपो भवति ॥ अपना वर्णपणमिदं भाति । न तद्वर्णग्रहणेषु भवति 'अननुकधाहणे न मानुरपाम्यति । अधा पुर्वमनिर्देशोयम् । पूर्वमत्रेषु येश्वरन्या न तैरिदेकार्याणि रियन्ते । भीगारोयं शीविधी दिगृहीतो डिभास्माकं नाम्नि कार्य प्रकारः । मामान्यार्थम्तस्य चासानेऽस्मिन् रिकार्य ते श्यां प्रसक्तं स दोपः ॥१॥ मित्वे विसावर्णनिर्देशमात्र वणे यत्स्यात विपत्तदादौ । वर्णवायं तेन हिल न दोष निदेशीय मित्रेण वा स्यात् ॥ २॥ It will he teen tbat Patanjan gives here three esplentions of the strange is the first explanation, he takor tha position but the aatra is by Panini himell and that site 18 used in the futra as a 1979; sod proceeds to explaio away the 977 difficulty by tsking the compondd ITA 10 S. urit a सररर and not as . पानीहि. This explanation not saiials ing* him, bo hazards i second, and sust that is ib bo sutri is not ased 174, but a letter para and Implet This esplanation aleg wat lelt by him to the pos मभ्याग्व्याधियानादूपमे प्रयोजनम् ।. धापत्तिोपो वा नियमावि वा ॥ Kamaria + Cootrareses de co. 110. प्रम्पपात्रम्पयपीः प्रापपाय प्राणम् । .

·intus TT 107 satisfactory, and so be offers a third and, it 18 aubmitted, the correct explanatios viz, that the satrs bas beso tortowed rezbatim from earlier works. That tbi tbird explanation 18 tbe correct one and that Pauldi did borrow from otbers sotras Perbation, can be seen by comparing S 3 917 (VII 3 105) and HITTATOR (VII 3 120 ) with the preseas Batra. The first of these bas pot at all been commented upon by Patanjali and though ba tus commented upon the second one, bs bas unfortunately not considered wbepea tbi I, strange to the Papinian system comes. The Sidabinta Kaumuai on "37581 FATI” defipitely saya 'ra ZTÁN OTETT,' and the Kād'ikā commenting udod S VI1.111 205 ( 311 819:) gays "Tira पूर्वाचार्यनिर्देशेन नृतीयैररचनं गृह्यते " If it was anywhere imperatively necessary for Papini to trapalate sutras borrowed from the works of grammariang of other schools, was in these three instances. He bas not done so Does this circumstance not entitle ag to cancluda tbat Papins, whenever he borrowed satras from others bor. Towed tbem verbatim without troubliog bimsell to ako changes in them go as to contorn with bia owa ay stem ? Bhāradrāja 18 one of the grammarians asmed by Papiol 11 tbe 3TZTOTT To some outras now found in the 312TEIN Tartu Vārtikas are attacbed and are quoted by Patanjali 18 it that such atras are borrowed by Panlal from Bharadvaja 7 Thus we 888 tbat the Astd, contains sutras borrowed verbatim from yanoda poprces and iacorporated into it. It 18 779717779, and therefore, ATP 174 17TH. Now let us turn to the problems of the Papiniya (Chapter VIII) and see whether we can solve any of them, ·108 The Stroelare of the satd. ITI (7) The Veda 18 promiscuously referred to as 56, 477, and fanta, in the Astd, and the notion of option 18 exprogsed by as many as fire words, 91, 33741, BEATRE FAUTET and Solution :-- मर्ववेदपारिप हीदं शायम् । तत्र नैकः पन्थाः वाक्य EVITA I. 1518 S'atre originated and existe, not in one particular school of one particular Veda, but in all the schools of all the Vedas. This S'ästra contrias sutras, borrowed verba tom from various sources and incorporated into it. Therefore there 18 bound to be variety in the use of words AT: पन्या शभ्य आस्थातुम् ।। (6) The Fagranti intervene abruptly in the middle of sutras expressed in the regular analytic form Solutron – Torren eri TICA E AT: grur: TT TEUTET 1. (5) There 18 much irregularity in the use of cages in the Agtd, Solution - मर्ववेदपारिपदं हीद शायम् । तत्र नेकः पन्थाः शक्य TIFYITH. The Astd. is built up of Butras drawn from VATIONS soprces; and the irregolarity, or ratber the variety, in the use of cages is dce to that fact तत्र कः पन्थाः शक्य आस्थातुम. (4) There occur in the 19td. aome eutrap wbich, taten 810gly or together with a preceding or following sutra, fall into metre. Solution मवेदपारिपदं हदि शायम् । सत्र कः पन्थाः शक्य FUTTE I. The metrical satrax sere probably borrowed od incorporated into the Aetd.. iron matrical grammatical sortu like the Rkprātis'ékbya. (3) The Astd. it got opiforme in Ito Que of technical tertu or Sadjoãg.

·मवेदपारिषद हीद शास्त्रम् 109 Solution -Riinit ér straat 9 5777 भास्थातुम् । न शक्यमेका सत्रामास्थातुम् । It is impossible to stick to any particular term to express sos particular idea or tbing, because the agtd sutras come from various sources. (25) Many Paribbārās paa9177**** aray! bough pot expressly laid down in the Abtd., are devertheless apphcable to it because they are in the words of Nagombbatta aine 1992FET Solution inte ens 971. Portions from the works of prata 1917T08 have gone towards the making up of the asta, and therefore the paribbasis which were 'araf TT" o tbeir 171, are also applicable generally speaking to the Axta. (2 a) All the iceportant paribbà sag loand in tho Artd have namerous important exceptions to the Asta itsell. Solution - मवेदपारिषद हीद शास्त्रम् । सत्र मैक पन्या अश्य आम्थातुम् । The Aatd. contajba gatrag from various earlier grammatical works Tbese earlier grammatical works bad their own pa-ibhāsās, which sometimes differed from tbe paribbāsag to be met witb in the Asta The sotras of the eurlier grammatical works osturally accorded to the part. bba.19 which were to be found in those earlier grammatical works and when some of the sotras of the earlier gramatical works were taken verbatim into the Astd, Dataralls they lorwed exceptions to the Auld paribbá * $ Bat the matter does not end bere Wo seem to bave arrived s: an earlier grammatical work forming the basis of tboot1 For evidently the fact ibat tbere ATE parıbbá is found in tbe Aed eptftles us to expect that book of natras #bich was written strictly according to the pari. bbá as pot to be met with in the did, lies biddeg lo tbe data doma

·110
Ibe Structure of tbe Astd
And thie 19 Sapported by the fact that the Nandūkaplati
tbe चानुकृष्टस्योत्तरत्रानुवर्तन, and the purposeless Yogavibhags
Beem to modicate sutras added later to ad already existiog book
ol sutrae
III
THE BASIS OF THE ASTD).
Now let us take the following six gutras and consider
them carefully. A thorough ouderstanding of their sigoufi
cance will throw much light on bow Panini worked on the
construction of the Astd
जनपदे तुप ॥ IV. 1 81
Kasaka - देशे तन्नाम्नीति यश्चातुरथिक प्रत्ययो भवति, तस्य देशविशष
जनपदेऽभिधेये लुब्भवति । ग्रामसमुदाया जनपद । पचालाना निवामो जनपद
पञ्चाला । कुग्न । मत्स्या । अगा । वङ्गा । मगधा । मुह्या । पुण्ठा ।
वरणादिभ्यश्रा IV 192
Kasaka - वरण इत्येवमादिभ्य उत्पन्नम्य चातुरा|कस्य प्रत्ययस्य हुम्भ
वति । अजनपदार्थ आरम्भ । वरणानामदरभव नगर वरणा । etc
लपि युक्त व्यक्तिवचने । I ॥ 31

·THE BASIS OP THE ASTD. 111 Panini proceeds to repute this ises entra (1 1151) which is that of his fizris + तदगिन्य मज्ञापमाणस्वात् ।। I 153 Kaala - तदिति प्रकृत युक्त्रद्धारलक्षण निर्दिश्यते । तद् अशिष्य न वक्तव्यम् । कम्मान ? मज्ञाप्रमाणत्वात्। मशागदा हि नानाटिंगमम्या प्रमाण पञ्चाला वरणा इति । नत योगदा । पिता ! जनपदादीनामझा एना। नत्र लिड्ग वचन च भावमिद्धमंत्र न यत्नप्रतिपायम् । यथा आपो दारा गृहा सिस्ता इति । Papiol having tbas related S I it 51 woich 19 a aptra of his predecessors, proceeds now to refute the sutras that eajala टप ehsion the s जनपदे तुम्, on which s I. 1.51 (टुपि युक्तवद्- ध्यतिवचन) depends and which also must therefore be पूर्गचार्य- योगानग्यानान् । I.1 51 Kasnka -दुरप्यनिध्य । यो.यं जनपदेन्दुप्,परणादिभ्यश्चति दुरच्यने अयन वतव्य । बिकारण योगाप्रा यानात् । नहि पच्चाला परणा इति योग मान्य प्रयायत । तदुपलभामह भयोगानगरे वरणा इनि । तिहि माशा एना । तम्मादय सम्पनिवामादरभवनि तहिनो नेवासानेपा विधानेन। योगप्रमाणे च तदमारे अदर्शन म्यात् II 1.55 Kasika -पचालदय मजायदा न योगनिमित्ता इत्युक्तम् । तपारश्य- मेवापगन्तग्यम् । योगप्रमाणे हि तदभावदर्शन म्यात् । यदि पधादिशब्दो यागम्य प्रमाण यागम्य वाचा म्यात् तनम्नदभावदर्शनमप्रयाग म्यान् । दृश्यते घसम्पति विनय त्रियममहन्धन जनपदा पचालरियाद । ततोगमायत नायं योगनिमित्तक । तिहाईम्पेणे तर प्रटन इनि। The hās'iba sells us that I 11.01.18 a giariqa borrowej by P 0101 And the tesor of the busila od 1. 11, 53, 51 and, clearly shows tbassuera जनपदे हर nd वाणादिभ्यथ -e । तदनन्यूवाचायंमत्र पाणिनि प्रग्याचटे। Balamanorama onIH.33 ८. प्रन्यासयोपनीय प्रन्याचट गुम्योगति Tantrik ·1101 Ibe Structure of tbe Astd And this is apported by tbe fact that the landūka plutr the चानुकृष्टस्योत्तरत्रानुवर्तन, and the purposeless Yogavibhags seem to lod cate sutrag added later to an already existing book of sutras III THE BASIS OF THE ASTD Now let us take the following 8 I gutras and consider them carefully. A thorough understanding of their sigolli cance will throw much light on how Panini worked on the construction of the Astd जनपदे उप ॥ IV. 1 81 Masala - दश तन्नानीति यथातुरथिक प्रत्ययो भवति, तस्य दाविशषे जनपदेऽभिधये लुम्भवति । ग्रामसमुदाया जनपद । पचालाना निवासी जनपद पञ्चाला । कुरख । मत्स्या । अगा । वड्गा । मगधा । सुन्दा । पुण्डा । वरणादिभ्यश्च। IV 1 92 Kasika बरण इत्येवमादिभ्य उत्पन्नम्य चावधिकस्य प्रत्ययस्य लुम्म वति । अजनपदार्थ आरम्भ । वरणानामदूरभव नगर बरणा I etc लपि युक्तबद्व्यक्तिवचने । I 31 Kasika - लुपीति लुप्तजया लुप्तस्य प्रत्ययस्यार्थ उच्यत । तत्र लुपि पुनवद् व्यक्तिवचने भवत । युक्त यदिति निष्ठानस्यन क्तवतुना प्रत्यय च्यत । स हि प्रत्ययार्थमात्मना पुनक्ति । तस्य युक्तवतो व्यक्तिवचन लुवर्षे विधायत। अथवा युक्त प्रकृत्पर्ध प्रत्ययान सम्बद्ध । तस्मिनिव व्याक्तवचने लुबर्षे भवत । ध्यतिवचन इति च रिगसख्यया पूर्वाचायनिर्देश । तदायमेवेद मूत्रम् । तथा धास्य प्रत्यारठ्यान भविष्यति । तदशिष्य संज्ञाप्रमाणत्वाविति । व्याक्त स्त्रीपुनपुस कानि । वचनमकत्वद्वित्वबहुतानि । पचाला क्षत्रिया पुलिंगा । बहुवचनविषया। तेपा निवामा जनपद । यथा तेषु क्षत्रियेपु व्यतिवचन तहजनपद भवत । पञ्चाटा,कुरव लिपिति बिलकि मा भून् । लवण मप । लवणा यवाणु रिवण शाकम् ॥ •Note thedifference between and ·THE BASIS OF THE ASTD 111 Paniai proceeda to relate this las entra (1 51) which so that of h s hiriat तदगिय मनाप्रमाणत्वान् ॥ I 153 Kanka - तरिति प्रकृत युतबद्भावलक्षण निदिदयने । तद् अशिष्य न वक्तव्यम् । यम्मात् । मजाप्रमाणत्वात् । महादा हि नानागिमाया प्रमाण पश्चाटा वाणाप्रति । नैत यागादा । रिताद जनपदादीनाममा पता। नत्र लिग वचन च भावमिदमंत्र न यलप्रतिपायम् । यथा आपा दारा गृहा मिकता इति । Papini baviog tbas rels ed S1 156 woich is a sutra of his predecessors proceeds bow to relate the sotras that enjoin हुए eltutor Ikes जनपदे लए on which s In 51 (सपि गुपपद् TIL 197) depends and which also mogt therefora be guiara मंत्र- दयोगाप्रग्न्यानात् । I Bf Kanta - अनिय या यं जनदर, रणादिभ्योति यने भान नस्य । विकारण योगाप्रग्यानात् । नहि पञ्चाटा वरणा इति याग म पापन । नगुगलभामह श्योगालगारे रणा इनि । तहिं मना एना । तम्मादत्र तम्पनिमारभत्र पनि तदिता नेपालयन सिविधानना यागप्रमाणे च तदभारे अदर्शन म्यान् ।। 55 Kanka-पचागदय मनाशदान यागनिमिना इम्पतम् । तथावश्य मागगस्तग्यम । यागप्रमाण तिदमाशंन म्यात् । यदि पचानादिशब्दा यागम्य प्रमाण यागम्य पाचा म्यान तनम्नदभावदर्शनमप्रयाग म्यात् । इत्यने चमम्पनि निरनियमन जनपद पचारिशम्दः । सनामापत नाय यानिमित्तर रिता मीपणेव तर प्रटन इति । The basina colls us that I u úl riera borrowed "P.DON And the tenor of tbo hasita on 153,51 and , clearly shows thas satras 777 77 and Trom. समाधायम पाणिनि प्रत्याना Lala minorarrs on 253 • उपमा प्रन्यायापारनीय पयाचा-गुम्योगान Tattras ·112 The Structure of the Astd, also sutras by Papini's paisia. Thig 13 also the opinion of the Ballmanoramă Bat the author of the first days tbat s दुपि युक्तवद्ध्यतिवचने 18 written by PsDIDI hiroself 'पूर्वाचा. IQT',* But thig 19, we submit, erroneous. The Kās'ıkā ex pressly tells us that S. 37. Iz is Tian, and in tbe lace of this we cannot give credit to the picion of the Anaitant that the sutra 18 iarnieria A. The Kās'ka 18 undoubtedly a far greater autbority than the aspirant. Noreover, we have seen above tbat Pantai bag 10corporated into big work the satras T 319,"3778) TIETOTAL' and '118 TT Irom the works of earlier 318tds without troubliog bim self to transform them according to be own terminology, and if it was anywhere absolutly necessary for Panini to recast has outras borrowed from others, it was bere Il Panipi bag not cared to recast aatras which he borrowed with assent, 15 18 extremely unhkely that he should restate in bus owo lan guage the gutras of flats which be proposes to refate, when relating 400cber's opinion it is becessary for one to state that other's opinion in tbat other's own words. Let ug dweli a littio longer on the oxplanation giyao by the author of tbe Tettwaboabiai Ho introducea the gutra FATSHIFT with the note iartiatìa ТTİ AFT पत्याचष्ट And next be introduces the sutra TCRAI with the worda 'उपजीवक प्रत्याख्यायोपजन्यं प्रत्याचष्टे'. Here the sutra 'पियुक्तबद्व्यक्तिवचने' is the उपजीयन snd the sutra 'जनपदे Ttbe 3731 So if the 'THR sutra is composed by Panit पूर्वाचार्यानुरोधेन, then the उपजीव्य also must have been compo ed by him cristle Now, it 1 to be noted that S. COIMITETTATA 18 I. 11, 54 and OTTI, IV. ... 81 Thus the ti would have os believe either, that Paundi पूर्वाचार्याउरोधेन कृतं मूत्रं सम्प्रति प्रत्याचष्टे * ·TEL BASIS OF THE ASTD. 113 wrote IV. 11. 81 first, and then proceeded to refate it by I. n. 64, which is ridiculous or that Padidi baying told us that og 18 3T or not to be taught to the firat STETTY proceeds himself to teach st (टर) by the sutrs जनपद लए in the fourth अध्याय which also 18 obplously impossible. The explanation given by the fati and the ACHITAT doea nat give rise to such absurdities. Wbat actually happened was that Papiai found the sutras 'लुपियुक्तवद् व्यक्तिवचने' and 'जनपदे लु' in their respective places, 1 e. one 10 a former and tbe other in a subsequent chapter of a book that already existed in his time and took tbat book as the basis of his work and turped it into the prenent Tereert, by ravising and enlarging it with outrag mostly borrowed from other sources. This book which served Pattar as the bana of his work, we submit was the work of bis own "आचार्य 'to wbom be refers in his अष्टाध्यायी It 18 to be noted that tbe sotras Faye yu' and Prime प्राठ्यानात्' show that between two sutras ol the अटाध्यायी, there might be ta botna caged Ad interval ol tavaral centuries The sotra '7797 must evidently have been written at a time when the connexion between the countries and the warrior tribes from whom they (constries ) got their names was living, but at the time of Papini, soho wrote 8. FITTE AI. evidently the coapezlan berween the warrior tribes and the countries Damad alter them was severed (cf. SÅ ATTIR Tata UFGAETI FT Qaraniya. Kas'ıkā ). For such vast changes in the readences of the I tribes to take place 16 most evideatiy have taken several centuries. Wo bave seen that room is a पूर्वाचार्यमत्र Then epidently the author alao 19 pot by Panias but by tbo autbor of the sutra A4. Thas Psaini ia this o&to 13 15-3692 ·114 The Stractare of the Aetd. indebted for both the TT and the batra pertaining to it to his garanta". The Trought not to be taught, das Papini Therefore, it follows, all of the sutrag teacbing '' are not by Panini. We are now 10 & position to formulate a hypothosis, which will rationally explain all the problems of the Papiniva. Panini got handed down to him as Upades'a from his Acaryas a book of sutras which conformed to the Pari bhasas now found in the Astd., with the Dhatupatha and the Ganapatha as companion volumes to that book of satras. The book of sutras, Panini found, was incomplete and inadequate as a manual of Sanskrit Grammar. So he proceeded to enlarge it 1. mainly by incorporating into it sotras borrowed from grammatical works belonging to schools of grammar other than his own, which sutras can be detected by the fact that they generally contravene the Paribhasas found in the Astd., and 2. by framing, wherever necessary, fresh sotras of his own and adding them to it (i.c. the original book of satras got from his Acaryas); which sutras art detectable by the fact that, though they conform to the Paribhasas found in the Astd., yet are indicated to be later additions by the three tests of the Mandakapluti, the SrITZT, and the purposeless Yogavibhaga. Inths way did Paniri give usa सर्वशरिषद शाखम, Io wbh मेषः पन्थाः शश्य आम्धातुम्, Il we take ont all be sutru added by Papini, sbober of bis owo authoribip or borrored from works of scbools etber ·TEE BASIS OF THE ASTD. 115 Bat never. thap bis OwD we shall arrive approximatly at the origical book ol gutras which was got by Padidi from bis Ācāryag, and which formed the basis of his Actadhyayi This wa gball call The Basic Book of Sutras. Let us turn to Chapter VIII There we rea 1 The Dhātupātba does not seem to be by the autbor of the Asta bot seems to be tbe work of & predecessor of big tboless tba ayatom of 3 and the arrangamodt of roots in tha Dbatupátha closrly shows that the author of rbe Dbātupā tha koow very many sutra now found 10 the Astd. sad so Arranged the roots in the Ds. Pas to serve the purposes of those outras Solution - all suco sutras which seem to have guided the author of the Dpāsu pātha in big composition of the Dhatapātha were coatained in the Basic Book of Sutras. We brok that the author of tbe Basic Book of Satras la tbe 88000 as the author of the Dbātapatna This Ācārya wbo wrote the Basic Book of Sustas seems to bave held, with S'akatāyana and the Naruktas that the नामानि wers आख्यातजानि, and 80 wrote big Dbātupātba a to serve a double purpose-that of the student of graminer and also sbat of the atudent of words on the lines in d down in the Nirošta (vide p. 20). Similar is the $858 with the Gosaputbn The whole of the Ganapaths is the work of Pagina Ācaryas and the aatras for which the various Ganas were written are also the work of Panini's Acāryas Tbe sutras were & part of the Basia Book of Sutras. This Basio Book of Satras seems to have been divided into two parts Ona dealog with the roots with tbe Db P. attacbed to it, the other dealog with Docos with tha ·116 Tbe Structure of the Astd Ganapatha attacbed to it This is supported by the fact that, As ghoro by Dr. Mangala Dora Shastri, the pratsayag Farm, शए and इलु, and the pratyabara तिह, are pre Papinian, Eg dently, the pratyaya ſão and the pratyābara fare presuppoba what 18 now P III w 78 (formato). Thus S. III 17 78 (farango) mast bo pre Pagintan. We tbrak that S. II 1v. 78 formed part of the B2910 Book of Sutras on which the Agtd. is built We think that the part dealing with roots and the Db P in the Basic Book of Sutras began with the sutra vari ra, wbicb 18 now P. Im 1 The eutre tells og wbat the words contained in the Db. P are, it says they are roots or Dbātos. So it in the autra to stand at the beginning of that part of the Bago Book al Satras, which treated of the roats. Strangely enough this is supported by the anomalous a lo SZÖT OTET. Tbe one esplanation given by the Vārtika kāra unbositatingly of this as that it is there as an invoca tion for suspiciousness or Mangala भूवादीना पारोय मगला 1954# Bat in S. 1. 1 1. the author of the Astd. has already bad big मङ्गल, by writing 'वृदिरादैन्' Instead of 'आदैग्टदि '. Now, why is there another TTC 10 I 1.1 ? Patanjalı gay! (I 1111) मगलादीनि मद्गसमध्यानि मगवान्तानि च शास्त्राणि प्रयन्ते । Bot 11 19 to be noted the 18 very rarely, if at all, foued. dad Paixdjali himself speaks ander S. I 1.1. ol only the MITH ENTS and not at all of the 997474 | Even if we accept Patrjali's dictum tbder S l. 1. 1 that there ought to be s e in the 21 or middle of a sork, evidently I u 1. 1. 1o Do tenee the wor the middle of the Asta It is rather it, * CJ BHA854"-iaFIT ? FAITFÍETNI A in. WANT TO THI MIALITET 1974 FIR HATTEN I 111.1. । महगलादीनि हिमाषाणि प्रपन्त etc BEasraens!

·118 The Structure of the Astd. the Astd dealing with tbe declension of ponds and the Taddbita afti ses ia really the work of Panini's córyss and formed part of the Basic Book of Satrag Here we gsem ta dare arrived at rather & rery startl10€ conclusion. The Dharapathas not by Panips but by hia Acāry sg. The same is the case with the Ganapatha. And in the Astd itself only those satras cag ba defastoly ascribed to Paninr which, thougb they do not go against the Pari bharas found in the Astd yet can be shown to be additions by Pantar by tbetbree tots of the Nandakaplutt, the पाना टम्योत्तरवानुत्ति , and the purposeless Yogaribhāga. Such antras form only a degligible minority in the Astd Thon why call tbo Astd. system of grammar the Pinnlya st all? Why? Because-answer Patanjali and Vimans and Jayiditya-1119 पाणिनिना प्रोक्तम् । न तु कृतम् ।। माध्यम -पाणिनिना प्रोन पाणिनीयम् I Paspari तेन प्रोक्तम् II.m 101 वाति -प्रोषपदणमन सादर्शनान् । भा' यम -प्रोताहणमनम् । रियारणम् । समानान् । ग्राम प्रामे कालापका प्रोग्यत तादर्शनात् । न चता प्रत्यया दश्यते । पातिकम् --पन्धेच दर्शनात् ॥ भाध्यम् -पर च दृश्यते पन्ध म मतितारते एयर मिदम् । दो सहीद पत्तमम् ।नहि पदामि दियते । निग्यानि पदामि। पातिरम -सन्दीधामति मुल्यम् । भाष्यम् -दोशमिति घेतल्पमतदानि । पामे जमे पाठवा योग्यते । मनाना । तर प्रत्ययो दृश्यते । पत्य दर्शनान् । एक दृश्यते प्राय म भवति । तर ने पम्प पेश सिटम् ॥ ननु चौहम् । न हि नमामि रिपन्ने । निग्यानि मान्दामामि । परयों निग्य । यास्थती वर्णन मारिया नामानिमालाम् । मोदाम् । .

·पाणिनिना प्रोक्तं पाणिनीयम् 119 मिति ॥ न तहदानीमिदं वक्तव्यम् । वक्तव्यं च । कि प्रयोजनम् । यत्तेन प्रोक्तं न च लेन कृतम् । माधुरी दृत्ति. ॥ यदि ताई अम्य निबन्धनमस्ति । इदमेव वक्तव्यम् । तम वक्तव्यम् । तदप्यवश्य वक्तव्यम् । यत्तेन कृतं न च तेन प्रोक्तम् । वाररचं काव्यम् । जादकाःसोका ।। तेन प्रोत्तम ॥ Iv.ni. 10 Kasaks:-तेनेति नृतीयासमर्थात् प्रोक्तमित्येतस्मिनः पधाविहितं प्रत्ययो भवति । प्रकणोतं. प्रोक्तमित्युच्यते, न तु कृतम् । कृने पन्ध इत्यनेन गतत्वात् । अन्येन कृता माधुरेण प्रोता माधुरी वृत्ति. । पाणिनीयम् । आपिशलम् । काशकृत्स्नम् ॥ And it 13 because the vast majority of autres in the Asta. Bre not by himself but by his predecessors, tbas Papini relera to the Sutrapaths as उपदेश. उपदेशेऽजनुनासिक इत् ।। I. 12. Karakar-उपदिश्यतेऽनेनेत्युपदेशः शात्रवाश्यानि मत्रपाठः खिलपाठय ।।

·PANINI'E VORS 121 eo quickened the scientific study of the Astdt Moreover, & plagiarist discovers a book written by an ancient author, wbich 18 lost to the world, and palms it off as his owo work. The Autidhyāyt was 19 no sepse lost to the world in Candra's tipe It was studied all over India. Then, why did Candra take the Agta, end recast some sotras in it and make some aligbs innovations in 168 arrangement and offer is to the world Bg the Cändra Vyakarana ? Why did no Candra write an entirely new work? Candra gaw that the Antd. satrag wore stodied from boary antiguity. Goperations after generations of students had committed them to temory and pbilosopbers and litterateurs had condacted their grad matico philosophical disculous on the basis of the Aata. Batras Commentators bad quoted tbem so tbeir commentaries. And now, » Candra had written aatras altogetber new, the studenta of Candrs wopld have been upable to understand gravmatical discussions based on the Astd sntras, and to that extent wopld have been cut off from the boala philosophical and Literary carrenta, So what Candra did was to take bodily satras from Padial, making only a few necessary changes, so that a student of Caudra can eneily understaad, generally speaking, all grenmatical references to and discussions based upon the Asta. BOVr33 Similar, it seems were the considerations that wergbed with Pagios Ls wasted to give a maatal at grubomar which would be exhaustive and comprobensive. He found tbat bus own Ācāryas bad hadded down to bima +य पतझलिशिष्येभ्यो भष्ठी व्यावरणागमः। FTTTTTTTT PORI 11YTT1 488 11 पर्यतादागर्म समधा भाप्याजानुसारिभिः। TIETEI Targi 97: !! 499 * Vakyspadiya Kanda II 10-3602 ·122 The Structure of the Astd. 22 System of grammar, bowever incomplete and delective. He also found works as those of Apis'all havog great authority and currency among the people Under the circumstances Pacini bad give his generation an entirely new work, his generation would not have accepted bim Therefore Panim took the sister of granmar that was handed down to him from his Āciryag for the b4818 al bsa work and developed it into the persent Paniniya. Fortunately icr ug the Värttikas which are attacbed to the autres of the Astd and wbrob Are attributed to Kits Āy Ads, a-e an illustration in point. Nagoji 18 clearly of opinion that tbe Varttikar are not all of the to by one author of. Uadyota न पवचनैन्यम्यापि वार्तिकत्वाद्वातिककृताम्नीयवचस थंप्रमाणत्वेनाश्रयणमिति fch artappiiT99711a 12ga i spazisa atá TTINI CITATIEFET 09777 tarraat ARIMIZI dod Kielborn has showa that the Vartihas now attrituted to Kätyāyans are not allol them his work, there were more than one Värtıkakāras Thus says Krelhorn tbe proge Vārtikas ars by an author dile terdot from that of the S'lokavārtikas because some S'loka vartikas are directed against proba Vārtikas, others try to 10 prova upon tnem, and yet others intend to explain them Katyayapa wae thug the last great Vārtikakāra who collected together all the Vårtikas by bia predecessors with some addi tions of his own Sinilir was tbe case with Panipt. He 85 TT À ATTET I STANNO FATT FTIAIN पविभागेन ज्ञाप्यन्ते । म माधव इति । कथं पुनरिदमाचायण पाणिनिनागत na 27 518 ! 1 MITICA TUTTÙA I Miftaleht III ! तल पूर्वेण व्यापरणेन। Plamenjari 1 On Bhasya on Vazitits Paradt ,onS 9 Tit. U11 ·PASINI'S WORK 123 the last great Sutrakāra of tbe school to which be belonged and he built up hra & städhjasi paraly out al sotras from 1118 predecessors. Thoa Padipi did not wipe out of existence tiba works of bis predecessors by his 13td, bet preserved them 1. It Panini's trork Now, it may be asked, was Padidi amply a Pravakır' and if be wag & bere Pravaktr how 18 18 that hıs aame bag ecclipsed all other asmes in the field of grammar? He bad ecclipsed all other grasamartans, first, because he was the first grammatiaB to try to give 3 a comprebebsite pi- Aufs, book ou grammar. Secondly, it was be who dis. entangled grammar from other shingy with which it seemg to have been mixed up before his time He latd dawn theo grammar bad notbing to do witb how A word pives * particplar mesning, because as to tbe meaning, it 13 tbe usage among the S'i*taa that determinos 16 and not gram toar. A second chapga wbich Padını effected 993 to do away with the TETTEK, which was to be found is earlier grammatical works and adopt a pop arrangement,t and the most ingeplaas part of tb 18 new arrangement is the divison of the Astd by means of S. VIII, 11. 1. (TTT) lato ibe ATITRATEART andtteत्रिपादी • Vido 8.1 1.56 (TTTRONI. ) and be basıka thereon. पाणिनोपशमशाटकं व्याकरणम् । Candra yritti II 2. €8. AT | IV. u. 115 Kanka --THRATTE VIVA 1 of also. नवे कााधिकारोनि | Bhasya on s पर लिट् IIL us 115 ·PART 1 ANALYSIS OF THE ASTĀDHYĀYİ ·CHAPTER XI PRINCIPLES OF ANALYSIS OF THE ASTD Every sutra 13 sbs Astd s prima facie to be considered to bave formen part of the Basic Book of Satras upless . It can be shown to bave been locorporated into the Asta hy Papipi from the work of another school by the fact that it contravenes the Paribbāsas found 10 tbe Agta OT It can be shown to have been iramed by Papini bisogell and added to the Basic Book of Sutras by means of the three tegte of the Mandal splati the ETZETTENDOfer, and the purposeless Yoga vibbāga (Videp 174) - The above are the prisciples that should guide us broadly speaking 10 cut analysis of the Astd. But it should be re membered that every sutra should be considered independently god with respect to ta context. Only after that can wa definitely say whether it was part of the Basic Baok of Sutres or an addition by Paciai to it in building'ap big tranet शास्त्रम्

·CHAPTER XII.
ANALYSIS OF III !
प्रत्यय:11.
परथा.
Easkar-चकारः पुनरम्यैत्र ममुषार्गः । तेनोगादिः परत्वं न
विपन्प्यते ॥
आयुदात्तथ। 3
अनुदात्तौ सुप्पिती। 4
। गुप्तिद्भ्यि सन् 15
मान्वयदानशानभ्यो दीवाभ्यासम्य । 6
धातोः कर्मणः समानाशादिच्छायां वा । 7.
सुप आत्मनः पच् । 8.
काम्यन।9
उपमानादाचारे। 10.
Note the T20 in all the patrna from 5 to 10 for the
प्रत्ययविधि Cralso तुदादिभ्यः शः, तनादिभ्यः, यादिभ्यः मा, etc
Thas the proper vibhakt for the प्रत्यपविधि 13 tbe पममी clear
from s गम्मान प्रत्ययविधिम्नदादि प्रत्ययेगम. We hare errpharned
on this paint here, hecsue we gball later come acros. wome
Actrny, thich have a T for the 2017 It in evident thy:
they were incorporated by Paani into theastd from gram
matical works belonging to schools oibor ban his owo. The
praper function of the st is girca ia the Bhes on S 1.1.1.
पटीनिधिम्यादेगा उच्यन्ते ॥ भागमा अपि पीनिर्दिष्टम्योच्यन्न । लिंगन
. Rasiya on II. 1.:: पटनिर्दिष्ट शिगमय भाति।
पप्रमीनिरिटाप प्रापयो विधायने ।.
Satran 8 to 10. IVoboto shora a boro (. 67-73) ibat S.
*77* in later ipsertion ip betweep SS. 8 and 9 Itsp
addition by Panini.

·ANALYSIS OF IILI. 129 Teri i 10. 77: FTERC1941 11. Te pot retri. refe: HIT:, . ECIT FE: 12. DOS HERI. TETIVE C 219.'. To CrimizETTA FTTI 13. TOT TAO 1 14. Sofra 13 18 highly depiciodu. Ita pontion anomalous, because in tbe following eatra viz. S 14, there is the FT. for and not mather Bot Frs ought to retire at S. 13. just as 4 reres at S. 11 This show that s. 13, 18 a lator insertion. In the Ba91c Book of Satras, S. 14 came immedistely after S. 12. The gatra Chalogeems to have been bor. rowed by Panigt from another syetem god igrerted in bet. ween the sutrag 12 and 14. Another thing to note about this sutra 18 that, as abaso by Patanjali (p. 105), both the Tsip 779, viz, and are useless in the Paoinigo 5 atem. This gbows tbat the sutra was borrowed by Padjaj from a system whers both and bad some meaning. REZITTITETİMEHTAAFirthGRIP 125 1. From the gatrs it 18 evident that all and were not to be found 10 the J. Nox, both of them are found 10 1t 2. Why are the up roots mentioned along with me FTS like 9, 153, ets, iD ODS and tbe sama sutra ? Ia it tbat the abibor of tbe sutra tbought that the Jungs were more of Tagfifa than of a? It should be coted that Yaska regards the चुरादि ३५ धातु 17-3692 ·130 Tbe Structure of the Astd. #TORTE I 29. It should be poted here that Fiat 18 & pantra root, not men. tioned in the Dbâtapātba. The sutra does not contravede Any Paribbüsá lound in the Astādbzayi. Therel ure this satra 18 framed by Panini bimselt and 18 later than the Dbåtapātba. Fiatõr 1 30. Root Hill is according to the Dh. , aff. Therefore i5 would take 77 according to tbe Db, P. The autbor of the Astd says that root Ty takes for and not 77, therefore this Betra 18 post-Dh. P. This gutra 18 an addition by Panini to the Bagio Book of Sutraa. कास्प्रत्ययादाममन्त्रे लिदि । 35 THE OTATISTEJ: : 36. TETET I 37. 1. By the Win S 36, 379 19 jadacted into it from S. 35 Bat '37' proceeds to S. 37. Here the Paribhāsā 'art. TU ATAT 19 broken, 2 Now let us consider the Yogavibhāga between $. 36 And $ 37. Satra 36 18 a general rule, sutra 37 mentione three particular roots which take 19, thus S. 36 18 general rule wberoag $ 37 18 a particular role Tberelore the Yogavibhāga between the two can be attributed to that fact Wby 19 there Yogavibbaga betsseen S 35 and S 36.? The portion TOTASTE of S 35 19 8 general rule, & 3G slo 19 general rule, therelore there is Yogayıbbiga between them Now let da see why there 19 Yogayıbbága between S, 35 and 8 37. It may be said that the portion Fruit FT', of S. 35, 13 a general role, and S. FITTAT particular rule therefore there 18 Yogaribbāgs. But the sord TTA, IA S. 55 19 to ba Doted If root TTA can be mentioned in S. 35, bere is sc reagon by ·ANALYSIS OF IIL 1. 131 . the three roots 74, 97, and 37 sboold oot also be pot jo S. 35 a oug with Fin, thoa-HUIFITERTIARY R. 11 15 was desired :o seperate the general and the particular roles, then the author of the safra: otight to have writteo: PTTHAFNI इजादेव गुरुमतौनृतः। TITIR TTATI Tbere is no reason by 777 sbould be put 10 8.35 and way 7, 7 and should be put in S. 37. Oor explabation of all the facts 18 that the Basic Book of Satras contained only S 35 od S. 36 and as both of these are general rulea haviag & broad application they were girea seperately to two gatras. Now there remained only the TOO: TIR. The author of the Basic Book of Surras did not think 15 proper to allot ope whole sutra for the one root TFT Tberefore be pat it to 3.35, along with the general rule T- 1997T; thas giving us tbe Batra • TTTTTTT* feit Panin toand that the three roata 71, sta, and also take TL Tberelore be framed S. 9191 and added it as they third sutra, Cf. Candra' nafT. FUSCUTI इजादेगुरुमतीलच्छोणों। TIRD BRIGATA 754 38. 19-arain Fa: 'Tarix 747 ** is the sotra borrowed from Bbärad vāja ? r II 39 in farai Patsojals on S. III. 1. 1. Bat bere TAPERIT af. The sutra borrowed by Papio. from another ayaten.

·132 Tbe Structure of tbe Astd. सम्पूर्वाद विभाषा घेदवयोः। 49. पष्टी used tor प्रत्ययविधि. : Borrowed from another systern Note that Candra changes the पठी 100 पञ्चमी:- 'अंधा' I. I. 69. अस्पतिवक्तिख्यातिभ्योऽड् । 52. लिरिमिचिद्दश्च । 53. Kasaka.-पृथग्योग उत्तरार्थः। पुपादिगुतादितः परस्मैपदेषु । 55. मतिशास्त्यत्तिभ्यश्च । 56. Kasuka - पृथग्योगकरणमात्मनेपदार्थम् । ममरन्त । चकार परस्मैपदे. चित्यनुकर्पणार्थः। तच्चोत्तरवोपयोगं यास्यति । 1. प्यायोगकरणमात्मनेपदार्थम् । ममरन्त । Now occurs trice in the Dh P.; 000१ वा.प अ., and a second time se जु.प. अ. So 19 not आत्मनेपद at all. The Nyavasays, ममो ( 1. 29 ) गम्यादिनात्मनेपदम् Now let us turn to Rasika I.11.29 There we read समौगम्मृच्छिप्रच्छिस्वरत्यत्तिश्रुविदिभ्यः । But the Kasika bas here as in some other places, meddled with the text of the sutra The TTTT text of the gatra 19 the ane given by the Siddhanta Kaumudi ममोगम्यूरिउभ्याम् ।। "धकारः परस्मैपदेधित्वनुकर्षणार्थः । तमोत्तात्रीपयोग यास्यति।". But 'चानुकृष्ट नोत्तरत्र'. We think that the autra(56) is of PanInt's sutborship and has been added by bim. इरितो वा। 57. अम्तम्भुरचुम्चुगुचुग्लचुग्लुन्ची यश्च । 58. Satra 58 added by Padlól. Vıde cor remarks on this sutrala Chapter II. Ep. 15-16. दिवादिभ्यः श्यन् । 69 ·ANALYSIS OF III. 1. 133 वा पागभ्यागप्रमुत्रमुरमुत्रमित्रुटिलपः ॥ 70. Sutra 70, an addition by Panip: Vide p 16. et seq. पादिभ्यः नुः। 73. श्रवः174. Nvasa:- श्रवण इति भ्वादौ पश्यते । तत. शपि प्राप्त इनुविधीयते । Satra 74 added by Papin. Of our remarks on ima कृण्व्योरच 'on pp. 18-19.. अशेन्यतरम्याम् । 75. Added by Panin. Remarks same as on S वा माशम्यागप्रमु, mutatis mutandis. Vids pp. 16 17 तनानिकृन्भ्य उ:179 The text of the sutra indicates that originally 'कृ' was not among the तनादिs. Koirasvimsa bas a 'कृ' among the भ्वादित पिन्विकृन्योर च 1 80. Addition by Papini Vide pp. 18 19. स्तम्भुस्तुम्मुकम्भुकुम्भुम्कुम्भ्यश्च । 82. 'आधाश्चत्वारी घानवः सौगाः (Rastka) Vide our remarks on the sautra roots In Chapter II (pp. 19.21 ) Rewarka similar to those madsons. वा भ्राशमलाशचमु००p pp. 160 seq apply to this entre also. The sutra (82) 19 60 addition bs Papldı. न दुहस्नुनमा यचिणी । 89. (1) भाष्यम्:- भारद्वाजीयाः पटन्ति यश्चिणोः प्रतिपेये णिश्रन्थियन्धि. भारमनेपदार्मकाणामुपमख्यानमिति ॥ (2) 'पञ्चम्यर्षे पष्टी' 1m 'दुहन्नुनमाम्'।. (3) “दुईरनेन यम् प्रनिरिक्ष्यने । चिण दुहेश्चेति पूर्वमेव विभापितः। Kasika. "दुहेरलेन यक एव निधः । विश् नु विकल्पनेप्यने " Sid. dhanta Kumudt. But this contravepes the rule "विप्रसिधे पर कार्यम्'.

·131 Toe Structure of the Astd. The sutra borrowed by Panini Iron apother system, pro bably from Bharaarta. Il Paaiat hinsell had written this rule, he would bave writteni- म दुद्दो यक्। स्नुनमथिण च ॥ कुपिरजोः प्राचां श्यन् परम्मैपदं च । 90. कुपिरजो:-- पञ्चम्यर्थे पठी। : Borrowed by Panini from another systam. This conclusion supported by "प्राचाम्'. Candra has 'कुपिग्ज आप्ये'. कृत्या:15. Siddhanta Kaumudi. कृस्याः प्राइण्वुलः। 95. Eastika. अचो यत् । 97. पोरदुपयात् । 98. [यत्] शकिसहोश्च । 99 [य] गदमदचरयमधानुपप्तगें ॥ 100. [य] 1. Note tbat 'T' indacted into S. 99 with "' proceeds tos. 100. Contrareves 'चानटं नोतरत्र'.. Either S. 99 or S. 100 an addition, 2. 'शकिसहो'-पञ्चम्यर्थे पटी. :. Incorporated by Panini from another system, Therefore we may conclude that tbe Bagic Book of Sutras had only:- अचो यत् । पारदुपधात्। गदमदचापनश्चानुपप्तगें। and thar Paint added "शक्सिहोश्व" from another system. He did not add it after s. गदमद, because 'अनुपसर्ग' would hare been 'अनुटत' into it, ·ANALYSIS OF 1111, 137 गदमदचायमानुपमगें। 100. । अपयवर्या गणिनन्यानिरोपे । 101. । वयं वरणम्। 102. अर्यः बामिययोः। 103. उपमया काल्पजने । 104. । अजय मंगलम् । 105 वरः सपि क्या च 1 106. Kaatka - अनुपम इति बने । Sutras 101-105zre Nipirana sutras. The intimste con- Dicci10p between S. 100 kpd S 106 18 clear from tbe Kās'ıkā. SS 101-5 seem to be togersions by Paniol. वदः सपि क्या च । 106. Kasrkar ..... क्यप् प्रत्ययो भवति चकाराम । भुवो भागे । 107. Katka:- भवतः.. ...क्या प्रत्ययो भाति । यतु नानुवर्तते । Nyaaa: - यत्तु नानुवर्तत इति । पूर्वमूचे चानुकृष्टत्वान् । एनिम्तुगाम्पः क्या । 109 मदुपयाचाकुपितेः। 110. The 'च'a S. 110 shows that the श्यप् adhikars ends with S 110, SS. 111 to 123 seen to be additions Ol these S. 120, 'विमापो,' has६ पञ्चम्यर्थे पछी. ::The sntra is borrowed hy Papiou from sbotber system, It should be noted that the Yogaribhāga between 83. 113 (मुजेविभाषा) snd s. 120 (विभाषा फुटपोः)18 purpcgelees. It should also be noted that ss. 118.120 come abruptly into the middle of Niparanas. The 'च'S. 'युग्यं च पत्रे' seems to lodicate tbat tbe 7 Nivātsna Are finished thera This is borne out by the fsct that the next Nipatana laat ण्यत् (vide Rashka ons. 192. अमाम्यदन्यनरम्याम् ). महतोयं । 124 ·136 The Strccture of the Astd. औगवश्यके। 125 [ग्यत् आसुयुवपिरपिलपित्रपिचमश्च । 126. [प्यत् ] Tne'a' la s. 126 shows that the douyrtti, of op 18 finished with s. 126. In S.124 अहलोपर्यत, there is " पञ्चम्य पठी"" ( Kas'ık ) : 3. 124, borrowed from another system. SS. 125 and 126880m to be likewise borrowals, because SS. 124. 126 are one group of sasras all about पयत, आनाप्योऽनित्ये । 127. The Nipātana sutrag begin from here and end at चित्यानिचित्य च । 132. The 'च' shows that the Nipatatas end bera. अनुपगल्लिम्पविन्दधारिपारिवेद्युदेजिचेतिमातिसादिभ्यश्च । 138. Tne satra cautatus 'साति', a ssutra root. : The sutra in post-D. P. The sutra is framed by Papini and added to the Basic Book of Sutros. ददातिदधात्योर्विभाषा । 139. पञ्चम्य पष्ठी, . The autra borrowed from another system by Papini and added. ज्वलितिकसन्तभ्यो णः1140. श्यायधामुसंध्वतीणवसापहलिहलिपश्वसथ 1 141. Tbe paarks the end of the foreig'. ,: The next sutra 18 an addition. This 13 supported by the fact that in दुन्योरनुपसर्ग। 149 [] wa barea'पञ्चम्यर्थे पछी', which shows tbst the sntra is borrowed by Penidi from Brother system. माशिपि च । 150. YA इति तृतीध्या यायस्य प्रथमः पादः ॥ इति सर्व शिवम् ॥ • पञ्चम्य पष्ठीति ।......प्रत्ययविधौ हि परश्चेति (III. 1.2.) सम्ब धात् पश्चम्या,भाश्यम् ॥ Nyasa. BHAL