India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c10.s3.t1.82

c10.s3.t1.82

Kaiyaṭa in his comment on II.3.17 gives an alternative reading of the *sūtra* as it existed in the grammar of Āpiśali (*Manyakarmaṇy-anādara upamāne vibhāshāprāṇishv-iti Āpiśalir-adhīte sma*). The source of Kaiyaṭa appears to be some older commentary. Again, Patañjali in his comment on a *vārttika* to *sūtra* I.3.22 makes an illustrative statement, *viz.* *Astiṁ sakāraṁ ātiśṭhate*, which is borrowed by the *Kāśikā*. The *Nyāsa* attributes this peculiarity of taking the root *as* as only *s* (*sakārmātram*) to *āchārya* Āpiśali. Patañjali commenting on a *ślokavārttika* referring to *Āpiśali-vidhi* (IV.2.45; II.281) quotes a *sūtra* of that grammarian, *Dhenuranañi* (*kaṁ utpādayati*), which proves that the *anubandha* in *nañ* retained by Pāṇini was in fact invented by his predecessors. The grammar of Āpiśali must have continued along with that of Pāṇini upto the time of Patañjali at least. Kātyāyana refers to students studying the work of Āpiśali (*Pūrva-sūtranirdeśo vā Āpiśalamadhīta iti*, Kāt. IV.1.14.3), and Patañjali even speaks of female Brāhmaṇa students of the Āpiśali school (*Āpiśalā Brāhmaṇī*). The *Kāśikā* notes a different reading of Pāṇini's *sūtra* VII.3.95, which even Patañjali had not noticed (*Āpiśalās-turustuśamyamaḥ sārvadhātukāsu chchhandasīti paṭhanti*, *Kāśikā*).