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for its interpretation put forward by Goldstucher long ago. Even so K Madhava Krishna Sharma had discussed this and other related points in chapter II of his "Panini, Katyayana and Patanjali" (Delhi, 1968). Dr. Dvivedi, it seems, repeats the arguments put forward by Sharma regarding samjñāna, sampratyaya, mahāsamjña, laghvartham samja-karanam and so on. Dr. Dvivedi has discussed the arrangements of the technical terms only. This cannot be called discussion of the "scientific arrangement of the language." He does not refer to the researches of Buiskool, Cardona, Birwe, Rosan Rocher, to name only a few among the Western students of Paninian grammar.
On p. 4 Dr. Dvivedi gives some idea of the different phases of the study of Panini. The subject was discussed by K. V. Abhyankar in the seventh Introductory volume (prastāvana khande, in Marathi) to Vasudev Shastri Abhyankar's Marathi translation of Mahabhäṣya. In writing about the second phase Dr. Dvivedi has omitted Prakriya-kaumudi of Ramacandra and the Prasada commentary of Vitthala thereon and the Prakriyasarvasva of Narayana Bhatta. It is wellknown that in the treatment as well as subject matter Siddhanta Kaumudi is greatly indebted to PrakriyaKaumudi. One wonders at the author's remarks in para three on p. 7. He says that writers like Bhattoji Dikṣita, Kaunda Bhatta and Nagesa devoted themselves more to pendantry than to really useful scholarship. It seems Shri Dvivedi has missed the semantic discussions in Sabdakaustubha Vaiyakaraṇabhüṣaṇa, Sphotavāda and Uddyota, the prominent works of this period. Not only are they useful for understanding post-Bharthari discussions on semantic theories but are helpful in providing the historical development of the theory of verbal cognition (Sabdabodha), sphota and Sabdatattva. Nägeśa has boldly tried to carve out a new line of interpretation of the Mahabhasya of Patanjali in his Uddyota, in the Mañjūşa-triad and in the two Sabdendusekharas.
The statement regarding words like pašu, apatya and so on being eternal (ajanika), is fathered upon Bhartṛhari. But we do not find the verse quoted by him in foot note 23, in the Vakyapadiya; hence Dr. Dvivedi has not given any reference of this quotation.
Dr. Dvivedi calls the technical terms udätta, anudatta and svarita as dharmasamjñās or terms explaining the nature or the quality of a letter or letters. The pages 80-85 include remarks and subject matter found in Kašika and Macdonell's Vedic grammar. The remark of Siddhantakaumudi 'talvadişu sabha geşu.... syāt is not explained. While he correctly records the statements of Käsika regarding the feelings gained in the pronunciation Sambodhi Vol. 8(23)
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