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346
THE INDIAN ANTIQUARY.
[DECEMBER, 1876.
9. V.1, p. 19:-aces fardura ta for mangala is therefore made in this, and not in त्रिभ्यामिति तदाचार्यः सुहृद्धृत्वान्वाचष्टे द्वित्रिभ्यां योग्यमिति ।
the preceding ones, just as Påņini secures man
gala in the first of his regular sútra, viz. vrid. 10. V.1, p. 19:19 là airfiagaaaa fa
dhirddaich, and not in the pratyá hára stras. तदाचार्यः सुहृद्भूत्वान्याचष्टे वयसि ठंश्चेत्यनन्तरस्यानुकर्ष इति। | There is, therefore, no impropriety in asoribing
11. V. 3, p. 550:- fararter TOT 979- these introductory aphorisms to Katyayana. ययाति । तदाचार्यः सुहृद्धृत्वान्वाचष्टे तयारिति प्रातिपदिकनि
And the whole manner in which they are stated and explained by Patanjali, and the evidence
of the ten passages containing the expression Now we see that in all these instances the sentence indicated by a, which stands in the
T oat: &c., require that we should so place of an object to the verb an , is a
ascribe them to him. vártika, for it is explained just before by Patan
If, then, Katyayana is the Acharya alluded jali, as all vdrtikas are. Hence the expression to in passage No. 1, this passage and the few आचार्यः सुहद्वत्वान्याचष्टे refers unquestionably to lines that precede it enable us to determine the Katyayana. Are we then to understand that character, nature, and object of Katyayana's in the first only out of these eleven passages work. Patanjali tells us that in the times preit refers to Patanjali ? Surely the evidence
ceding his own, after a Brahman boy's upanaafforded by the other ten, occurring as they do yana ceremony was performed, grammar was the in different parts of the Mahabhashya, is suffi. first thing taught to him, and the study of the cient to warrant us in declaring that in No. 1 also Veda followed. In his or rather Katyâyana's) the expression refers to Katyayana. The reason time, however, Veda was first taught, and after why Någojibhatta understands Patanjali that was gone over, they said the Vedic words by the term acharya here is this :--The author we have learnt from the Vedas, and the words of the Mahabháshya tells us in his comments on current in popular usage we know from that the vártika siddhe sabdártha' &c. that the usage. Grammar, therefore, is useless." "For word siddha has been used at the beginning these students," we are told," whose feeling is for the sake of mangala, i.e. because it is an thus opposed, the Acharya (Katyayana) expounds auspicious term, and such a term used at the the sástra, 1 (saying) "These are the uses, grambeginning of a sástra conduces to the success mar should be studied.'” In the comment on of that sástra. The beginning, then, of the siddhesabdártha, &c. we are also told, as remarkśástra composed by Katyayana, i.e. the first of ed above, that Katyayana uses the word siddha at his vártikas, is siddhe sabdártha &c. If so, all the beginning, that it may augur well for the that precedes this vártika, including the apho "great stream of the sástra." We thus see that risms in which the uses of grammar are given, what Katyayana proposes to himself is the comis not the work of Katyayana. These aphorisms, position or edition of a sástra, and to attract stutherefore, are to be ascribed to Patanjali him- dents to it he explains its uses. And it appears self, and hence the Acharya who sets forth the to me that the opening words of the Mahabháskya uses of grammar is theanthorofthe Mahabhashya. 37T TETTE are Katyayana's words, and form To this it may be replied that these aphorisms a vártika, notwithstanding what Kaiyata says are simply introductory, while the regular sastra about them. For they are explained by Patanbegins with siddhe sabdártha &c. The provision jali, just as all vártikas are; and to suppose that
+ There is mistake in the Banaras ed. in the last pas. (1) most of the aphorisms so paraphrased by Patanjali are sage. The vårtika is not given separately from the Cha. expressly called udrtikas by Kaiyata aud other grammashya on it. It is, however, so given in an old Ms. in my rians. Very rarely the dicta of other Acharyas are also possession. In passage No. 3, Pat. gives the substance of
paraphrased, but they are introduced by such an expresthe Artika and does not quote it. It is not necessary to discuss at length the question how vártika is to be dis
sion as TTTT indicative of the authorship:, while no tinguished. It is sufficient to state that one unfailing cri.
such expression is used in introducing a vártika. Prof. terion is its being paraphrased or explained by Patanjali.
Goldstücker does not seem to have called this criterion in Because, (1) the very fact that it is so paraphrased shows
question. that it must be the work of another person than the one
Négojibhatta understands by the term sastra here
"the explanation of the uses of grammar." But there is who paraphrases it; (3) Patanjali himself incidentally mentions Katyayans as the author of some of these apho.
no reason to restrict the term thus. Besides, the explanarisms, and calls him the Vartikakdra (see I. 101a, III. 644,
tion of the uses of grammar" can with no propriety be III. 76a, &c.), while he speaks of the author generally as
called a sastre. Before and after, Patanjali uses the term
in the sense of the whole science of grammar. Sastra also Acharya, in connection with a great many others, without properly signifies "a rule." It is, however, immaterial to naming him; (8) Panini's sdtras are never no paraphrwed, the argument in the text in what sense we take it. though they may form the subject of a long discussion; and
