________________ BUDDHISAGARASURI'S PANCAGRANTHI - VYAKARANA CRIT. EDN. INTRODUCTION 1. Language (bhasa) and Linguistic Analysis (vyakarana) in Ancient India 1.1. Indian tradition unequivocally asserts that ancient Sanskrit literature comprising the Vedas, Upanisads, Puranas and the Great Epics is of divine origin and is arsa, i.e. transcribed by inspired sages. The German philosopher Augustus Schlegel uncannily realized this as is apparent from his remark : "It cannot be denied that early Indians possessed a knowledge of God. All their writings are related with sentiments and expressions, noble, clear, severely grand, as deeply conceived in any human language in which they have spoken of their God! Krsna Dvaipayana Vyasa, to whom the Mahabharata is ascribed, has declared that divine, beginningless and ageless, divine speech in the form of the Veda, was uttered by Svayambhu the creator, and it was the starting point of all activities. Manu, supposed to be anterior to the Mahabharata War by thousands of years, declares that the creator created the names of all things and their different usages and formations through the Vedic words only. These declarations are rooted in the Rgvedic references to the divine origin of speech (vak). In the early Vedic age the language spoken was obviously the one in which the hymns of the Rgveda and other Vedas were revealed and preserved. In those day no differentiation of words as Vedic and popular (laukika). It is to this effect that Sabara declares in his commentary on the Mimamsa Sutras that those very words which are known as popular are but the Vedic ones, and their meanings are all the same. Panini commences his Astadhyayi with the aphorism 'Atha sabdanusasanam', and Patanjali, its great commentator, declaring "The instruction of the science of words is hereby commenced",