India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c10.s2.12

c10.s2.12

Other principles of treatment proper for scientific works are also indicated by Pāṇini, *e.g.* (1) *Hetvartha*, the ground of a statement or proposition (as in I.2.53); (2) *Upadeśa*, the author's own directions or instruction contained in his work (as in I.3.2); (3) *Apadeśa*, citation of another's opinion along with one's own, for refutation (as in I.2.51-52); (4) cross-reference of which there are so many in the *Ashṭādhyāyī*; (5) *Saṁśaya* or *Vipratishedha*, doubt arising from two equally forceful alternatives (I.4.2); (6) *Vakyādhyāhāra*, supplying an ellipsis, mentioned in *sūtra* VI.¹.139; (7) *Anumata*, citation of the opinion of another for its acceptance, as in the case of the opinions of other grammarians quoted by Pāṇini; (8) *Atiśaya-varṇana*, detailed description or over-loading with details (as in *Indriyam Indra-liṅgam Indra-drishṭam Indra-srishṭam Indra-jushṭam Indra-dattam iti vā*, V.2.93); (9) *Nirvachana* employing the derivative sense of a word, as in the case of *mahāsaṁjñās*, like *Sarvanāma*, *Avyaya*; (10) *Svasaṁjñā*, use of one's own technical terms as *ṭi*, *ghu*, *bha*; (11) *Pūrvapaksha* and (12) *Uttara-paksha*, arguments for and against a proposition by which its truth may be ascertained (as in the *Sūtra-kāṇḍa*, I.2.51-56); (13) *Atideśa*, analogous application, (as in I.2.57, *Kālopasarjane cha tulyam*); and (14) alternative application, which appears in such words as *vā*, *anyatarasyām*, *ubhayathā*, *ekeshām*, *bahulam* and *vibhāshā* in the *Ashṭādhyāyī* (cf. Patañjali for the rationale of these variant terms, II.1.58; I.400). *THEORY OF MANGALA*—Maṅgala means invocation or benediction with which a treatise is to be commenced. The invocation of the Divine was made to ensure the success of the undertaking. Pāṇini, as one of the greatest authors has also commenced his work, the *Ashṭādhyāyī*, with a similar invocation, indicated in his use of the word *vṛiddhi* at its beginning, though it meant an alteration in the order of the words which should have read *Ādaich vṛiddhiḥ*, and not *Vṛiddhir-ādaich* (I.1.1). Patañjali raises this point and obviates the objection by invoking the practice of *maṅgala*. He says that Pāṇini as a *maṅgalika āchārya*, chose to begin his treatise with *vṛiddhi*, a word that ensures the growth of the work and the longevity of its readers (*Bhāshya*, I.40). Patañjali takes recourse to the same practice of *maṅgala* to justify the use of *vakāra* in *sūtra* *Bhūvādayo dhātavaḥ* (I.3.1). He further extends it to the middle and end of a work (*maṅgalādīni maṅgalamadhyāni maṅgalāntāni hi śāstrāṇi prathante*, I.3.1; I.252). This seems to hold good in the case of the *Ashṭādhyāyī*, for it has been suggested that the *sūtra* *Śiva-śaṁ-arishṭasya kare* (IV.4.143) represents Pāṇini's use of *maṅgala* also in the middle of his treatise. Only a few aphorisms later, *sūtra* *Tasmai hitam* (V. 1.5), a benedictory expression (‘Good be to all concerned!’), seems to be deliberately used by Pāṇini to name two of his most important chapters (fourth and fifth), viz. *Taddhita*, dealing with hundreds of grammatical formations (*vṛittis*).