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Påninian Studies*
G. Cardona 1. Påņinian studies have continued to flourish in recent years. The work done spans all major aspects of the field. A new English translation of the Aşpadhyāyi has recently appeared (Katre 1987), and an excellent introduction to Panini's system has been published (Junnarkar 1977; see also Bhagavat 1985). In addition, the first parts of projected lengthy works on Pāṇini, his methodology, and traditions associated with his work have recently appeared (Sharma 1987, Cardona 1988; see also Filliozat 1988). Translations into English and French of the Mahabhasya and its major commentaries (Joshi -Roodbergen 1975, 1976, 1980, 1981, 1986; Filliozat 1975-1980, Yagi 1984) continue; M. S. Narasimhacharya's extremely valuable edition of commentaries on the Mahabhäşya and the Pradipa, most importantly the Prakāśa and Annambhatta's Uddyotana has been completed (1973-1983); recently, a series of insightful articles by Devasvarupa Misra (1978), in Sanskrit, on the Mahabhäşya was published. Further, a new edition, with English translation and notes, of Bhartshari's important Mahābhâsyadipika (Palsule 1983, Limaye-Palsule-Bhagavat 1984, Bhagavat-Bhate 1986, Bronkhorst 1987a) has almost been completed, and the text has been made available in a facsimile edition of the only available manuscript (see Dipika). Considerable valuable work continues to be carried out on Bharthari's Vakyapadiya. A critical edition of the Kartka text is now available (Rau 1977); the second kanda with Punyarāja's commentary and the extant part of the svopajslavịtti has been edited anew (Subramania lyer-Aklujkar 1983); Rau (1981) has edited and annotated the Vakyapadiyaprameyasargraha; K. A. Subramania Iyer's translation of the second kända has been published (1977); Raghunatha Sarma (1977, 1979, 1980) has completed his commentary on this major work, together with the first part of his discussion on variant readings, a new translation, into Gujarati, was recently published (Shukla 1984); and A. N. Aklujkar's critical edition of the svopa jna vitti together with an index, is nearing completion. Editions of other important texts in the Påninian traditions are also being made available. Thus, Haradatta's Padamañjari was recently edited anew (Ramachandrudu-Sarma 1981); Ramacandra's Prakriyakaumud has been reedited together with Srikssna's Prakasa (Muralidhara Misra 1977-1980); new editions of Kaundbhatta's Vaiyakaraṇabhūşaņa have appeared (M. Bhattacharya 1985, Misra 1987); Nagesa's Vaiyakarañsiddhantamanjaşa has recently been edited twice (Sukla 1977, Kapil Dev Shastri 1985); the Paramalaghumanjūşa has again been published, with Sanskrit commentary and Hindi translations (Kapil Dev Shastri 1975, Jaya Shankar Lal Tripathi 1985) as well as with a Marathi translation (Bhagavat 1984), and a fully critical edition of this work, with an annotated English translation, is soon to be completed (Cardona forthcoming b). In addition, a good annotated translation of an important section in Kaundabhatta's Vaiyakaraṇabhūsana has been published (Gune 1978). The active state of research in the field can readily be seen from such recent monographs as those of B. Bhattacharya (1985), Bronkhorst (1987) Cardona (1983), Deshpande (1982, 1985), Kiparsky (1979, 1982), Subramanya Iyer (1982), as well as a collection of articles such as in Joshi-Laddu (1982), and other works mentioned in the appended bibliography, which is by no means complete.
The work carried out in the last decade or so of course represents, in great part, a continuation