________________ xli and 64, respectively. The PGBV 1.4.3.1-6 closely follow the Kasika on the P 2.2.8-9; 2.1.37, 30, 36, 40 and 49, respectively. The PGBV 2.1.4.14-18 closely follow the Kasika on the P 6.1.14, 13; 6.3.101-103, respectively. The PGBV 3.1.8.12 to 3.1.14.2 closely follow the Kasika on the P 4.3.87, 86, 52, 89-92, 94.95, 100, 129, 120; 5.2.19, 1, 3, 29, 2; 4.4.97, 125; 4.3.65; 4.4.81, 80, 77, 79, 78, 76, 87, 86, 108, 107; 4.3.127-128, 131, 120, 123, 121, 131; 5.1.2-4, 12, 15, 14, 13, 16, 17, 10, 5; and 5.2.3, respectively. We may look for many more correspondences as shown in the Concordance (Appendix IX). 8.3. As regards Candra, the very first verse, the Mangalasloka, of the PGBV bears close resemblance to that of the Candravyakarana (C), since both of them have in common the words 'siddham', 'sarviyam', 'guru', and 'laghu' and 'purna' between them 124, over and above the general statement of the purpose. Buddhisagara has referred to Candra by name at least once in his auto-commentary on the PGBV sutra 1.2.17.4, saying "Mantam evetyaha candroʻpi", which seems to point to the statement "Makaranta eva bhavati" in the auto-commentary on the Candravyakarana sutra 5.4.76, viz., "Etasya canvadese dvitiyayam cainah"125. And, there are quite a few instances in which Buddhisagara has adopted the sutras of Candra-vyakarana fully or partly as his own sutras, as for instance, the PGBV 1.1.10.8 and C 5.1.124; the PGBV 1.1.10.1, 3-5 and C 5.1.68, 47, 120-121; the PGBV 1.1.14.4-12 and C 6.1.10, 5, 3, 2, 1, 20, 23; and 6.3.98-100, respectively. In many of these cases we find close resemblance in the sutras, their explanations and illustrations, as also the technical comments. 8.4. While Jinesvarasuri seems to think that Buddhisagara has based his PGBV on the Jainendra-vyakarana of Pujyapada Devanandi, in reality there are very few cases in which he has either adopted, fully or partly, some of the sutras of the latter. In this also the Jainendra version concerned is more probably the one (JS) with the Laghuvrtti called the sabdarnavacandrika of Somadevasuri, than the one (JM) with the Mahavrtti of Abhayanandi. As a few of the instances where we find some sort of similarity or traces of it, we may present the following ones, viz., PGBV 1.2.7.1-5 and JS 5.4.42, 41, 44, 45, 48, 92; PGBV 1.2.15.1-3 and JS 5.1.169, 188, 170-171. 8.5. The most striking similarity or rather affinity of the PGBV that is found is with the sakatayana-vyakarana (SV) along with the author's autocommentary named the Amogha-vrtti on it. Thus, like the SV, Buddhisagara has incorporated his Linganusasana in the Second Pada of the First Adhyaya,
