________________ lv seems to refer to his own Unadi-patha which contained four or five Padas 158. Buddhisagara has treated his Unadis under the Sutra 'Ity unadyah' (4.1.3.4) in his auto-commentary. His Unadi-patha consists of 46 verses incorporating the Unadi-sutras of his school, which are further explained fully therein. 9.9. The Linganusasana, i. e. a treatise on instruction concerning gender, attempts to state rules, based on the structure and meaning of items, to describe their genders (linga). Panini's grammar contains rules regulating gender, as for instance 2.4.26 which provides that the gender of a Dvandva a Tatpurusa compound is that of the subsequent member. At the time of Candragomin a Linganusasana was not yet considered a necessary part of a grammatical treatise, as shown by Candra's Paribhasa stating that gender is not to be taught (a-sisya) explicitly, since it is assumed as known from normal usage (lokasrayatvat). Precisely this statement appears already in the Mahabhasya159. And, Kasika on the Paninian Sutra 1.2.53, too, vouchsafes that the Sanjna words are found to be used in various genders and numbers and since they are established by nature, it has not to be prescribed forcibly160. From this scholars like Belvalkar, Renou, Ramakanta Misra and Cardona think that Panini did not compose the Linganusasana usually associated with the Astadhyayi. However, Yudhisthira Mimamsaka and Vedavati have maintained that the text was propounded by Panini161. This seems more probable when we find treatises of Durga, Vamana and Amara, exclusively treating this subject. The Linganusasana ascribed to Panini consists of 187 Sutras. The Linganusasana of the Katantra school has been composed by Durga, and it contained 87 verses which specified the genders of about 1,700 words 162. Devanandi, the author of the Jainendra school, seems to have composed a Linganusasana in metrical form, and he also composed an autocommentary on it163. Vamana also wrote a similar work containing 33 verses, as also an auto-commentary on it 164. Sakatayana has given his Linganusasana in his Amoghavrtti on the Sutra 'Napo 'co hrasvah (1.2.1), and it contains 69 verses. Buddhisagara seems to be following him, when we find that he also has composed his Linganusasana as a part of his autocommentary on the Sutra 'Hrasvo napah' (1.2.1.1); it consists of 38 verses all of which are fully explained therein. Out of these the Napumsakalinga, the Pullinga and the Strilinga is treated in twenty-seven, six and five Gathas, respectively, in that order. It is clear, thus that the work is not composed independently, but it rather forms a part of the Second Pada of the First Adhyaya of the PGBV. The author, Buddhisagara, has here followed the Linganusasana of Vamana very closely not only in composing his Gathas but
