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New Horizons of Research in Indology
of work done by predecessors. It is also quite varied, both in scope and in quality, so that it would be neither possible nor advisable to attempt an appraisal of even a large portion of this work in a brief article like this'. Instead, I think it proper and useful to concentrate on some works that illustrate trends which I see continue to be reflected in recent work and to assess their results, their premisses and their promises for future research.
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2. Scholars have long been interested in the history of the Aṣṭadhyayi, and a great deal has been written on interpolations in the text?. The tendency to find in Panini's work evidence of massive interpolations made by post-Paninfan grammarians has continued.
2.1. One of the major reasons claimed for considering that rules contained in the Aṣṭādhyāy! as known to Pāṇinīyas represent additions to an earlier version of the text is that the received textual verison shows inconsistencies. Of course, what is claimed to be inconsistent may well appear to be so only in the limited vision of the scholar putting forth the claim. It will be methodologically instructive to consider a recent claim of truly massive interpolation, according to which all the sartas concerning compounds and derivates with taddhita affixes are later additions to the AstädhyayT. As the authors who defend the thesis remark, this 'involves major surgery in the present text of the Astadhyayı
The principal reason for adopting this position is the authors' perception of inconsistency in terminology. Thus, rules providing for compound formation make use of terms which refer to the semantic sphere of a compound, and of terms referring to items that terminate in endings of particular triplets. For example, Aṣṭadhyay! 2.1.24: feder Brachaafdariakerasians; provides that a pada terminating in a second-triplet (accusative) ending (dvitiya) optionally combines to form a tatpuruşa compound with a related pada that includes one of the terms śrita resorted to', atta 'gone beyond, surpassed,' patita 'fallen', gata 'gone', atyasta 'thrown beyond', prăpta reached, attained', apanna 'reached', e.g. kasta-śrita 'one who has undergone hardship' is derived by combining the padas kasta-am and śrita-s, the former including the second triplet ending am; the compound alternates with a sentential expression kastam śritah, with two independent padas. Aştadhyayı 2.1.26: gar also provides for a compound with a pada containing a second triplet ending, namely one with the term khatva. In addition, the rule specifies that the compound is formed if the sense of pejoration, censure (kşepe) is conveyed, as in khatvaradhah 'one who has climbed into bed", used with reference to a student who, contrary to established practice, sleeps in a bed instead of on the ground during his studies or who marries before receiving proper permission. Again, Aṣṭadhyayı 2.1.37: 45 lets a nomimal with a fifth-triplet (ablative) ending (pañcam) optionally combine with a related form of bhaya 'fear' to form a tatpuruşa compound, as in caurabhayam (-caura-bhyas-bhaya-s) 'fear of thieves.' The nominal endings contained in padas such as kaşta-am, khatva-am, caura-bhyas are introduced on condition that particular participants in actions, as assigned to given syntacitic-semantic categories, are to be signified. For example, Astadhyayt 2.3.2: for fear introduces a second triplet ending after a nominal if a karman is to be signifed, and 2.3.18: introduces a fifth-triplet ending after a nominal when an apadana is to be signified. Other rules of the Aṣṭadhyayī assign participants to particular karaka categories under specified conditions. Thus, Aṣṭadhyay 1.4.24-25: ध्रुवमपायेऽपादानम्। भीत्रार्थानां भयहेतु: provide that a kāraka which functions as point of departure is