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India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c8.s15: Section 18. Current Personal Names

India as Known to Pāṇini: A Study of the Cultural Material in the Ashṭādhyāyī c8.s15

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Section 18. Current Personal Names

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Personal names always contain valuable linguistic and chronological data. Proper names of different periods are marked by special features characteristic of that age. For example, the usual method of referring to a person in the *Ṛigveda* is to give his own name along with another epithet connected with his father's name. In the later Vedic literature it was the *gotra* name. Sometimes the personal name was coupled with the name of the country or locality, *e.g.* Bhīma Vaidarbha (*Ait. Br.*, vii.34). In the *Vaṁśa* lists of the late Brāhmaṇa period we find the frequent use of metronymics. (P. V. Kane, Naming a Child or Person, *I. H. Q.*, June 1938, pp. 227-228). On the other hand there is no evidence in Vedic literature of individual names being derived from the names of Vedic gods or stars. Such naming came into vogue in much later times with a change in religious beliefs.

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*CLASSES OF NAMES KNOWN TO PĀṆINI*—These were of four principal classes: (1) *Gotra* names mentioned in Chap. IV, *pāda* 1 of the *Ashṭādhyāyī*, *e.g.* Gārgya. (2) Patronymics, *e.g.* Upagu's son called Aupagava (*Tasyāpatyam*, IV.1.92). (3) Names derived from localities, where they or their ancestors lived (*nivāsa* and *abhijana*). They throw light on the geography of the country. (4) Personal names proper (*manushya-nāma*, V.3.78-84) which are mainly dealt with in this chapter (also referred to as *saṁjñās*, V.3.75; VI.2.106; VI.2.159; VI.2.165).

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*THEIR SPECIAL FEATURES*—Personal names in the time of Pāṇini show three special features, viz. (1) names as compounds of two units; (2) names formed by contraction, as *Devaka* for *Devadatta*; and (3) names derived from stars (*nakshatra-nāma*), as *Svātidatta*.

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Names which are compound words normally consist of a *pūrvapada* and an *uttarapada* (V.3.82), and the compound is either *Bahuvrīhi* or *Tatpurusha*. Almost all names in this section (V.3.79-83; VI.2.106-115) are polysyllabic (*bahvach*), *i.e.* consisting of more than two syllables (*ūrdhvaṁ dvitīyādachaḥ*, V.3.83), the actual number of syllables being usually four or five. According to the *Gṛihya Sūtras* a name should have a *Kṛit* ending, and not a *Taddhita*. Pāṇini mentions two examples of this, *viz. datta* and *śruta* (VI.2.148). To these Patañjali adds *rakshita* (I.189) and *gupta* (I.37, *e.g.* Āmragupta, Śālagupta). The above two features of names are ascribed to the Yājñikas by Patañjali (I.4), who must have based themselves on the tradition of the *Gṛihya Sūtras*.¹ Besides *kṛit-ending*, Pāṇini mentions Mitra, Ajina (VI.2.165; V.3.82) and Sena (IV.1.152; VIII.3.99) as the second part of personal names.

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¹ For rules about names in the *Gṛihyasūtras*, see *Hiraṇyakeśi*, ed. Kriste, II.4.10; *Āśvalāyana*, I.13.5-6; *Kāṭhaka*, III.10.2; *Pāraskara*, I.17:2; *Āpastamba*, VI.15.9; *Mānava*, I.18.1. (*I.H.Q.*, June, 1938, pp. 224-244, P. V. Kane); and also *Gobhila*, II.7.15-16; *Śāṅkhāyana*, I.24; *Khādira*, II.2.31-32; *Bhāradvāja*, I.26; *Drāhyāyaṇa*, II.4.2.

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*CONTRACTION*—Contraction of names is unknown to Vedic literature, since the *Gotra* names were not susceptible to abbreviation. Only in the compound names do we find the elision of the *uttarapada* (V.3.82), or the retention only of its first two syllables (V.3.83). The contraction of a personal name is dictated by affection or endearment (*anukampāyām*, V.3.76); *e.g.*, Vyāghrājina was simplified to Vyāghraka (V.3.82); and Devadatta to Devika, Deviya, and Devila (V.3.79). It might also be expanded into Devadattaka (V.3.78). In the opinion of the eastern grammarins, Upendradatta was shortened to Upaḍa and Upaka (V.3.80), and to Upiya and Upila, the last being the form which must have been transformed into Upāli, a name so well-known in Buddhist literature.

Names Derived from Stars (Nakshatra-)

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*NĀMA*)—Pāṇini knows the custom of naming persons after the asterism of their birth (IV.3.34; 37; VIII.3.100); *e.g.*, Tishya (a boy born under Tishya); Punarvasu (a boy born under Punarvasu, IV,3,34.¹ Such *Nakshatra* names are practically unknown in the entire Vedic literature (except perhaps Chitra and Ashāḍha, which also may be differently interpreted.² This class of names is post-Vedic and constitutes a chronological landmark in social history separating the age of the *Sūtras* from that of the *Brāhmaṇas*.

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¹ *Tishyaścha māṇavakaḥ Punarvasū cha māṇavakau Tishya-Punarvasavaḥ*. Patañjali takes these examples implied in *sūtra*, I.2.65 (*Bhāshya*, I.231).

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The *Gṛihyasūtras* show the earliest use of such names. According to Āpastamba, the *nakshatra* name is the sacred name of a person. The *Khādira*, *Vārāha*, *Hiraṇyakeśī* and *Gobhila Gṛihyasūtras* contain injunctions for giving names based on stars (*nakshatrāśraya nāma*). These fall in line with Pāṇinian tradition. The use of such names is also found in Pāli literature. The epigraphic records of the Maurya and Śuṅga-Sātavāhana periods also testify to the use of such names for about four centuries.

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A detailed analysis of the proper names in use in Pāṇini's time is given below. They fall under three groups, I. Miscellaneous names, II. Star names, and III. Abbreviated names. I. *Miscellaneous Names*: (1) Names with *viśva* as the prefix (*Bahuvrīhau viśvaṁ saṁjñāyām*, VI.².106). The pre-Pāṇinian examples are Viśvāmitra, Viśvamanas (*Jaiminīya Brāhmaṇa*), Viśvasāman; and Vissakamma (I.314), Vissasena king of Bārāṇasī (II.345), Vessabhū Buddha, Vessāmitta, a former king (*porāṇakarājā*) (VI.251), and Vessantara in the *Jātakas*.

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² As Chitra Gāṅgyāyana (*Śāṅkha. Ār.* III.1); Ashāḍha Sāyavasa (*Jaiminīya Br.*) who was a *grāmaṇī* of the Śarkarākshyas; Āshāḍhi Sauśromateya (*Śatapatha Br.*, VI.2.1.37), son of Ashāḍha and Suśromatā.

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(2) Names ending in *udara*, *aśva* and *ishu* (*Udarāśveshu-* *shu*, VI.2.107). The names cited in the *Kāśikā*, viz. Vṛikodara, Haryaśva, Maheshu seem to be pre-Pāṇinian. Allied classical instances are absent except Bahusodarī *Devadhītā* found in a *Jātaka* (VI.83).

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(3) Names ending in *karṇa* (VI.2.112), as Mayūrakarṇa (*Śivādi-gaṇa*, IV.¹.112), and a few others in the *Gaṇa-pāṭha*.

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(4) Names ending in *kaṇṭha*, *pṛishṭha*, *grīvā* and *jaṅghā* (V.2.114). Such names are rare in Vedic literature, except Śitipṛishṭha and Śitikaṇṭha. Pāṇini mentions Kalaśīkaṇṭha, Dāmakaṇṭha, and Khārijaṅgha in the *Upakādi* group (II.4.69). Tālajaṅgha cited in the *Kāśikā* was an earlier name. Maṇikaṇṭha occurs in the *Jātakas* (II.282).

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(5) Names ending in *śṛiṅga* (VI.2.115). Ṛishyaśṛiṅga is the only example in the Buddhist or classical period.

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(6) Names with the instrumental form *manasā* as prefix (VI.3.4). The *Kāśikā* cites Manasādatta and Manasāgupta, but there is no instance of their actual use in literature.

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(7) Names ending in *mitra* (VI.2.165). These were only few in Vedic literature, but are very popular in the post-Pāṇinian period, *e.g.* Sarvamitta (*Jāt.* V.13), Jitamitta (*Jāt.* I.37), Chandamitta (*Jāt.* I.41), etc. The later epigraphical records¹ show abundant use of *mitra*-ending names.

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¹ The Sanchi inscriptions have Balamitra, Saṁghamitra (=Saghamita), Ahimitra, Satyamitra (=Sachamita) among males, and Nāgamitrā, Uttaramitrā, Vasumitrā, Ṛishimitrā (=Isimitā), Jitamitā, and simply Mitrā, among females (Bühler's *List of Proper Names* from Sanchi Ins., *Ep. Ind.*, Vol. II, pp. 403-407); Bharhut adds Saṅghamitra and Gargamitra (Lüders *List*, Nos. 759, 832); the Pañchāla coins give, Bṛihaspatimitra, Agnimitra, Bhānumitra, Bhūmimitra, Dhruvamitra, Phālgunīmitra, Sūryamitra, Vishṇumitra (Allan, *Indian Coins*, p. cxvii); also Prajāpatimitra (*JNSI.*, III.1.1).

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(8) Names ending in *ajina* (VI.2.165). *Kāśikā* cites Vṛikājina, Kulājina and Kṛishṇājina. In the Jātakas the only examples are Migājina (VI.58) and Kaṇhājina (daughter of Vessantara, VI.487). Pāṇini himself refers to Kṛishṇājina in the *Upakādi* (II.4.69) and *Tika-Kitavādi* (II.4.68) groups.

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The paucity of *ajinānta* names in literature may be due to the elision of *ajina* as noted by Pāṇini: *Ajināntasy-ottarapada-lopaścha*, V.3.82. For example, Vyāghrājina was contracted to Vyāghraka.

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(9) Names of species (*jāti-nāma*) adopted as personal names (*manushya-nāma*, V.3.81), *e.g.* Vyāghaka, Siṁhaka. Besides the suffix *ka*, the other forms were Vyāghrila, Siṁhila (Bühler's *Sanchi List*). This custom of deriving names from animals was unknown in the Vedic period. Pāṇini makes reference to the contemporary ideals of personal bravery in instituting comparisons with the strength of a tiger or a lion (*Upamitaṁ vyāghrādibhiḥ sāmānyāprayoge*, II.¹.56).

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(10) Names ending in *sena* (VIII.3.99). Pāṇini refers to *senānta* names in *sūtra*, IV.1.152 (*Senānta-lakshaṇa-kāribhyaścha*). Famous examples of such names in the lists of Vedic teachers are Yājñasena (*Taitt. S.* V.38.1; *Kāṭhaka. S.* XXI.4) or Yājñasena¹ and Ṛishṭisheṇa (*Nirukta*, II.11); Patañjali adds Jātasena as the name of a Ṛishi. As ancient examples of such names among Kshattriyas, Patañjali points out Ugrasena Andhaka, Vishvaksena Vṛishṇi and Bhīmasena Kuru. They become common in the post-Pāṇinian times, *e.g.* Vārisheṇa and Harisheṇa in Patañjali (*loc. cit.*); Sotthisena (*Jāt.* V.88, Skt. Svastisena), Sūrasena (*Jāt.* VI.280), Ugrasena (Uggasena king of Banaras, IV.458), Upasena (*Jāt.* II.449), Atthisena (*Jāt.* III.352), Nandisena (minister of Assakarāja, *Jāt.* III.3), Jayasena (*Jāt. Nidāna*, p. 41), Chandasena (*Jāt.* VI.157) and Bhaddasena (*Jāt.* VI.134) in the Jātakas. Also Dhamasena, Varasena at Sanchi; Nāgasena (Lüder's *List*, 719), Mahendasena (Lüder's *List*, 850) at Bharhut; and Asāḍasena from Pabhosā.

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¹ Descendant of Yajñasena also called Śikhaṇḍin, *Kaush. Br.*, VII.4. In a list compiled from the *Jaiminīya Br.*, Dr. Caland also gives Sutvan Yājñasena.

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As shown by Pāṇini (VIII.3.100) some personal names were formed by prefixing names of stars to the ending *sena*, *e.g.* Rohiṇisena, Bharaṇisena, etc., and Śatabhishaksena, a name although seldom found in actual use, is implied in Pāṇini's rule, VIII,3.100 (*agakārād*).

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(11) Names ending in *datta* and *śruta*, and implying blessing (VI.2.148), *e.g.* Devadatta, 'he whom the gods have bestowed,' and Vishṇuśruta 'he whose wishes Vishṇu may hear.' These are examples of names ending in a *Kṛit* suffix of which we hear so often in the *Gṛihyasūtras*. We do not usually come across any real name ending in *śruta* in the Vedic or Buddhist literature. The number of names ending in *datta* is also limited, as Brahmadatta (*Jaim. Br.*, king of Kośala, also called Prāsenajita), Punardatta and Sūryadatta (*Śāṅkh. Ār.* VIII.8); but in Buddhist literature they are more common, as Devadatta, Bhūridatta (*Jāt.* VI.167), Matidatta (*Jāt.* IV.342), Yaññadatta Brāhmaṇakumāra (*Jāt.* IV.30), Somadatta (*Jāt.* VI.170). These become a regular feature in the post-Pāṇinian period, *e.g.* Aggidatta, Vāyu-, Yama-, Id-(=Indra-), Ṛishi- (=Isi-), Brahma- (=Baha-), Upendra- (=Upida- or Upeda-), Uttara-, Vaisramaṇa-, Pushya-, Gaṅga-, Dharma- and Nāgadatta, etc., (Cf. Bühler's Sanchi *List*). According to Kātyāyana (I.4.58-59), Maruddata would be equal to Marutta (*Bhāshya*, I.341). Patañjali cites Yajñadatta and Devadatta as typical names of Brāhmaṇas (*Bhāshya*, I.1.3; I.189), often shortened simply to Datta (I.1.45; I.111).

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(12) Śevala, Supari, Viśāla, Varuṇa and Aryamā (*Śevala-Supari-Viśāla-Varuṇ-Āryamādīnāṁ tṛitīyāt*, V.3.84)—these formed the first part (*pūrvapada*) of names and the three endearment suffixes, *ika*, *iya* and *ila*, added after them caused the elision of all the syllables after the third. For example, Śevaladatta or Śevalendradatta was shortened to Śevalika, Śevaliya or Śevalila; Suparyāśīrdatta to Suparika, Supariya and Suparila; and Viśāladatta to Viśālika, Viśāliya and Viśālila.

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In the *Jātakas* the equivalent of Śevala is Sīvalikumāra (I.408), or the feminine Sīvalīdevī, wife of king Mahā-Janaka (VI.37). The form Devī Sivalā occurs at Bharhut in the name of this Jātaka (Lüder's *List*, *No.* 709).

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The names in this *sūtra* seem to refer to minor deities who were propitiated to grant the boon of a son, to be named after them. Most probably these were names of *Yakshas*. Viśāla is definitely a *yaksha* named in the assembly of Kubera (Sabhāparva, 10.16). Śevala, who gives *śeva* or treasure, also seems to be a *yaksha*. Śevalendra would then denote, Kubera (lord of Śevala), and a child born by propitiating him was called Śevalendradatta, or by the shortened names Śevalika, etc. Even Vedic gods were worshipped as *yakshas* in folk religion. According to the Āṭānāṭiya Sutta (*Dīghanikāya*, 32) Indra and Varuṇa are both *yakshas* like Maṇibhadra. Aryamā was closely related with child-birth and invoked for easy delivery (*Atharva*. I.11.1). A child would thus be named after him, but the use of the name is rare, only one instance being recorded at Bharhut as Ayama (Lüder's *List*, No. 813). Varuṇa was also the name of a *Lokapāla* and of a *Nāgarāja*. Its use is frequent in the *Kumbha Jātaka* (V.12). Kātyāyana's *vārttika* on this *sūtra* begins with Varuṇa, not Śevala. It shows that the *sūtra* formed part of an earlier grammar from which Pāṇini borrowed and recast it by adding three names of tutelary deities famous in his days *viz.* Śevala, Supari and Viśāla. But Kātyāyana retained for purpose of reference in his *vārttika* the original form of the *sūtra* as it began with Varuṇa.

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(13) Names like Gośāla, Kharaśāla (*Sthānānta-gośāla-kharaśālāchcha*, IV.3.35), Vātsaśāla or Vatsaśāla (IV.3.36) are derived from places of birth. Gośāla is a historical example, also called Maṅkhali, which corresponds to Pāṇini's Maskarī (VI.1.154). As a popular name it occurs at Bharhut (Lüders' *List*, No. 853).

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(14) Names ending in *putra*, and preceded by a masculine word (*Putraḥ pumbhyaḥ*, VI.2.132), as Kauṇaṭīputra. They have an initial acute accent (*ādy-udātta*). As counter-examples, were names preceded by the name of the mother, as Gārgīputra and Vātsīputra, and distinguished by the acute accent on the final vowel. The practice of adding the mother's name to *putra* is found in the Vaṁśa list of teachers in the *Śatapatha Brāhmaṇa* beginning with Sāñjīvī-putra (*Vedic Index*, II.443; *Br. U.*, VI.5). A Kātyāyanī-putra (Jātūkarṇya) and a Prātiyodhī-putra also occur in the *Śāṅkh. Āraṇyaka* (III.10; VII.13). It shows that such names formed part of a well recognised practice considered honourable. According to Pāṇini, one's designation after the *gotra* name of one's mother (*gotra-strī*) implied censure (IV.1.147), because it was supposed that the mother's name would be adopted only in the event of the father's name being unknown (*Kāśikā*, *Pitur-asaṁvijñāne mātrā vyapadeśo' patyasya kutsā*). But there seems to have been a change later on and Patañjali states that there is honour in being addressed by the mother's name, as Gārgīmāta, Vātsīmāta (*Bhāshya*, VII.3.107; III.340 *mātṝṇāṁ mātach putrārthaṁ arhate*).

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Female names are regulated in *sūtra*, IV.1.113, on which the *Kāśikā* cites *Śikshitā* and *Chintitā*. This rule also refers to women named after rivers, and also to their *apatya* or descendants, *e.g.* Yāmuna, son of Yamunā. The *Vārāha Gṛihyasūtra* states that a girl should not be named after a river, and this form of naming is not approved by Manu (III.9) also.

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II. *Nakshatra-Nāma*: (15) Pāṇini deals at length with names derived from stars (IV.3.34;36,37; VIII.3.100). The *Gṛihyasūtras* refers to the *nakshatra* name in addition to the personal name. According to Āpastamba the star name was kept a secret; Gobhila enjoins that the teacher was to give his pupil a *nakshatra* name which he used in bowing to him (*abhivādanīya nāma*, *Gobhila Gṛihya*, II.10.23-24). The *Gṛihyasūtras* of *Śāṅkhāyana*, *Khādira*, *Mānava* and *Hiraṇyakeśī* are also of the same opinion. Originally adopted as a secret name, the *nakshatra* name as being convenient to utter became later on as popular as the *gotra* name, *e.g.* Moggallāna Tissa in which the star name and the *Gotra* name are coupled.

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Birth under a particular asterism (*Tatra jātaḥ*, IV.3.25) inspired such names. In Pāṇini's time stars were regarded as deities to whom regular worship (*bhakti*) was shown. As such the star names are indicative of the religious attitude of the people based on a belief in numerous tutelary deities, including those presiding over the several asterisms.

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In star names the suffixes are often dropped (IV.3.37), *e.g.* Rohiṇa from Rohiṇī. Persons, both male and female, were named after Śravishṭhā (=Dhanishṭhā), Phālgunī, Anurādhā, Svāti, Tishya, Punarvasu, Hasta, Viśākhā, Ashāḍhā and Bahulā (*i.e.* Kṛittikā) without adding any suffix, *i.e.* the star name was synonymous with the personal name, *e.g.* Śravishṭhaḥ, Phalgunaḥ, etc. From Abhijit, Aśvayuk and Śatabhishak the terminations were optionally dropped (IV.3.36), *e.g.* Abhijit and Ābhijita, etc.

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As stated above the star names are unknown in Vedic literature, but became popular in the time of Pāṇini and later. For example, Visākhā, Punabbasu, Chittā, Poṭṭhapāda, Phaggunī, Phussa and Tissa or Upatissa occur in the *Jātakas*; to which may be added Phaguna, Phagulā, Tisaka, Upasijha (=Upasiddhya), Sijhā, Pusa, Pusaka, Pusinī, Bahula (cf. Pāṇini's Bahula), Sātila (=Svātigupta, or -datta). Asāḍha, Mūla, Poṭhaka, Poṭhadevā (=Proshṭhadevī), Rohiṇī or Rohā, etc., from Sanchi; and Bharanideva, Anurādhā and Sonā (=Śravaṇa) from Bharhut (Lüders' *List*, 784, 874).

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III. *Abbreviated Names*: (16) Names ending in *ika* (V.3.78). A polysyllabic name was shortened in order to express affection. Only the first two syllables were retained with a suffix added, *e.g.* Devika from Devadatta; Yajñika from Yajñadatta; Chhaḍika at Sanchi from Chhandodatta (*List.* 380); and Yaśika from Yaśodatta (*List.* 757).

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(17) Names with *iya* suffix (=*ghan*, V.3.79) added as before, *e.g.* Deviya and Yajñiya. The *Jātakas* add Giriya (III. 322), Chandiya (=Chandakumāra, VI.137), Nandiya (II.199; same as Nandika, II.200, or Nandaka), Bhaddiya (=Bhadrasena, Bhadrakāra or Bhadrasāla, I.140; VI.135), Meghiya (=Meghakumāra, IV.95) and Sabhiya (VI.329), but they are rare in Bharhut and Sanchi inscriptions.

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(18) Names ending in *ila* (=V.3.79), *e.g.* Devila from Devadatta, and Yajñila from Yajñadatta. The Jātakas mention Guttila (II.248), Makhila (=Makhaḍeva, *Jāt. Nidānakathā*, p. 41); in Sanchi records are found Agila (=Agnidatta), Satila (Svāti-datta), Nāgila (Nāgadatta), Yasila, Yakhila (=Yakshadatta), Saṁghila, Budhila; and from Bharhut Mahila (L.L.766), Yakhila (846) and Ghaṭila (L.L.860).

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(19) Names with the prefix *upa* were shortened in the opinion of Eastern teachers, by adding *aḍa* and *aka* (=*vuch*) (*Prāchāṁ upāder-aḍaj-vuchau cha*, V.3.80), *e.g.* Upendradatta shortened to Upaḍa and Upaka (in the east) and into Upiya, Upila and Upika according to other teachers (V.3.78-79), together with Upendradattaka.

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Upaka occurs as a *gotra* name in Pāṇini (II.4.69), and Upagu and Upajīva in the *Jaiminīya Brāhmaṇa* (Caland 199.249). But such names became more popular after Pāṇini.

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The Buddhist name Upāli (I.140) may be from Upila. At Sanchi, however, the name appears in full as Upedadatta, Upidadatta or Opedadatta. Other names with *upa*, were *Upaka*, an Ājīvika (*Jāt.* I.81), Upakaṁsa (*Jāt.* IV.79), Upakañchana (*Jāt.* IV.395) and Upajotiya (*Jāt.* IV.382).

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(20) Names ending in *ka*, a suffix added to denote (1) inferiority (*kutsite*, V.3.75), *e.g.* Pūrṇaka, name of a servant; and (2) benediction (*āśīshi*, III.1.150), *e.g.* Jīvaka (May you live!), Nandaka (May you prosper!).

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SHORTENED NAMES IN USE AFTER PĀṆINI—Kātyāyana and Patañjali record in the following rules and suffixes post-Pāṇinian tendencies to form abbreviated names of later times:

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(*a*) Retaining the first four syllables, against two in Pāṇini (V.3.83), *e.g.* Bṛihaspatika from Bṛihaspatidatta, Prajāpatika from Prajāpatidatta. Pajaka (*Jātaka*, III.463) derived from Prajaka (=Prajāpatidatta) follows Pāṇini's rule.

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(b) Adding *ka* suffix for Pāṇini's *ika* (No. 16 above); *e.g.* Devaka and Yajñaka for Devadatta and Yajñadatta; also Pahaka (*Jāt.* I.40, Prabhākara) Sonaka (V.247, Śoṇananda), Sachchaka (VI.478, Satyayajña) in the Jātakas, and Balaka (for Baladeva, Balarāma, Balamitra), Pusaka, Dhamaka, etc., at Sanchi.

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(c) Adding *la* for Pāṇini's *ila* (No. 18 above), after words ending in *u*, e.g. Bhānula for Bhānudatta: Vasula for Vasudatta; also Bandhula (Senāpati of Kośala, *Jāt.* IV.148) and Rāhula (=Rāhudatta, born under the planet Rāhu).

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(d) Eliding the first part of the name, against Pāṇini's second (*uttarapada-lopa*) and then adding the same suffixes, Devadatta would give, *e.g.* Dattika, Dattila, Dattiya, Dattaka; or Devadatta might become Datta, and Deva without any suffix. (Cf. *Bhāshya* giving Bhāmā for Satyabhāmā, I.111).

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Pāṇini's Senaka (V.4.112), appears to be a Senānta name formed by dropping *pūrvapada* and adding *ka*, showing the antiquity of this custom.

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Thus the single name Devadatta could appear in eleven forms: (1) Devadattaka, (2) Devika, (3) Devila, (4) Deviya according to Pāṇini; and (5) Devaka, (6) Dattika, (7) Dattila, (8) Dattiya, (9) Dattaka, (10) Deva, (11) Datta according to the later rules in the *Bhāshya*.

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*RÉSUMÉ*—The following features of names in Pāṇini's time thus stand out: (1) The use of a personal name as distinct from a *gotra* name. A man was asked both his *nāma* and *gotra* (*Jāt.* VI.243, *nāma-gottañ cha puchchhi*); cf. also Virāṭa asking Yudhishṭhira his *gotra* and *nāma* (Virāṭaparva, 7.11). The Bhikkhus who took *pabbajjā* retained their personal names as well as *gotras* (*nānānāma*, *nānāgotta*, Vinayapiṭaka, B. C. Law, *Pāli Lit.* I. xiii).

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(2) Some names typical in Pāṇini but rare in Vedic literature had the endings *mitra*, *sena*, *datta*, *śruta*, *karṇa*, *śṛiṅga*, or were prefixed by *upa*.

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(3) Personal names after stars unknown in Vedic literature are numerous in Pāṇini, Gṛihyasūtras and Pāli literature. The *Baudhāyana Gṛihyaśeshasūtra* giving a list of star names offers the closest parallel to Pāṇini (*Ashṭ.* IV.3.34-37; *Baud.* I.11.9-18).

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(4) The shortening of names, unknown in the Vedic literature, and passed over in silence in the Gṛihyasūtras, was popular in the time of Pāṇini and the Buddhist literature. Pāṇini knows of it as a practice well-established both in time and over a wide area including eastern India (V.3.80).

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