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standing of dākṣiṇātya is not likely to be very different from that of Patañjali (Kielhorn's ed., vol. 1, p. 8), who indicates that the author of the vārttika yathā laukika-vaidikeșu was a dākṣiṇātya (Cardona 1976: 268-69). The third helpful consideration in ascertaining the common meaning of dākṣinātya in the Classical period is the remark by several authors to the effect that the word cora/caura in the language of the dākṣiṇātyas means odana 'cooked rice' not 'thief'; cf. Prabhā-candra, Nyāya-kumuda-candra, p. 547; Jayantabhatta, Nyāya-mañ jarī, p. 242; and Abhinava-gupta, Tattva-viveka on Parā-trimśikā 5-9ab, p. 125, who distinguishes between saindhavas and dākṣiṇātyas. With reference to the meaning of the same cora, Vādi-devasūri (Syād-vāda-ratnākara, p. 703) distinguishes between gurjaras and drāvidas; the latter must obviously be dāksinātyas in his view. Probably Sridhara (Nyāyakandalī, p. 215) also has a relevant observation to offer in this case, although I cannot verify the reference at present.
(b) For a determination of the reference of Dakşiņā-patha, see Law 1932/1979:xv, xix, 3-4, 44, 48, 60, 66; Raychaudhuri in Yazdani 1960:3-4; Sircar 1960: 14-15, 52, 57, 73, 172-73, 178, 242; Gupta 1973:8-9; and
Simha 1974:85. 4. (a) parvatāt tri-kūțaika-deśa-varti-tilingaika-deśād iti.
(b) Variant readings available for the sīkā phrase in (a) are given in note 15. The possibility of its
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