India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c11.s1.18

c11.s1.18

(4) Here Patañjali joins issue with Pāṇini. On the basis of some reliable historical information which he had he contends as to how the *sūtra* will fare in the case of images which the Mauryan kings, 'greedy of gold' (*hiraṇyārthibhiḥ*), had ordered to be set up (*prakalpitāḥ*) and most probably also to be sold, and which thus served simultaneously the triple purpose of *jīvikā*, *paṇya* and *pūjā*.¹ Kauṭilya supplies the much needed commentary on this extraodinary Mauryan measure to replenish their exchequer.² The Devatādhyaksha is directed to raise money (*ājīvet*, *hiraṇyopahāreṇa*, *kośaṁ kuryāt*, *Arth.* V.2) by manipulating the worship of divine images and exploiting the credulousness of the people, such as organising fairs and festivals in the holy shrines of deities (*daivata-chaitya*), improvising shows of miraculous *nāga* images with changing number of hoods, and spreading the news of other miracles, etc. (*Arth.* V.2). According to Patañjali these particular images would not be covered by Pāṇini's rule (*bhavet tāsu na syāt*), and although they might have found a place in the shrines for worship, they would not get the name *Śiva*, *Skanda*, etc.