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Though the main purpose of Panini's grammar is to present an analysis of words, he has left certain hints in his work which provide an inkling into the working of his mind. One of these pertains to the word maskarin, an irregular form enjoined to be accepted as such, nipatana, through the sutra: maskaramaskarinau venuparivrajakayoh (6.1.154). The irregularity in maskarin and the companion maskara lies in appearance of s, sit in the original makara, if the senses are those of stick and mendicant respectively. The question that obviously arises here is as to why should Panini mention the word maskarin in the sutra along with maskara which alone could do. Maskarin could well be formed from maskara with possessive suffix in. Whatever irregularity, it is there in maskara only. Maskarin is only its derivative. The redundancy of its mention would point to its deeper meaning. If the word were to have been formed from maskara with in, as suggested above, it would mean 'one with a stick'. Now, not every one who is with a stick is maskarin which would have to be its meaning if the word were to have been formed that way. It signifies a mendicant. Its derivation would have, therefore, to proceed differently. It has to be from the 鈭歬r 'to do' with man and the suffix ini inplace of nini in tacchilya, habit. The irregularity in maskarin would then be two-fold, shortening of the a of ma (n) and the appearance of the s. This has the support of the Mahabhasya which says: maskarigrahanam sakyam akartum, katham maskari privrajaka itil

ininaitad matvarthiyena siddhami maskaro 'syastiti maskari parivrajakahi kin tarhi ma krta karmani, ma krta karmani, santir. vah sreyasity ahai ato maskari parivrajaka ity aha Maskarin, according to the Mahabhasya, is so called because he advises the people not to engage in action for it is being in peace is which is good for them. The word santi in the Mahabhasya refers to the knowledge of quality-less pure Brahman, nirgunasuddha-Brahman. The formation of the word maskarin in the above manner would suggest that Panini and Patanjali did have the idea of Advaita in their mind. It is the Advaitins who accept as their final principle the renunciation of all actions and attainment of salvation through knowledge. The other indication of Panini being an Advaitin is provided by his sutra, janikartuh prakrtih (1.4.30). Here the word prakrti is in the sense of material cause, the upadanakarana, it being known in it. For forming jani the suffix in of the Unadis is to be added to 鈭歫an. The vrddhi to it is avoided by janivadhyos ca (7.3.35), jani is then compounded with karty. Janikartuh, would, therefore, mean jayamanasya, one coming into being: The sense of the whole sutra would then be: the material cause, the prakrti, of the one coming into being shall be called Apadana. Its example is brahmanah prajah prajayante which would mean that it is Brahman who is the material cause of everything. This goes well with the explanation of Sankaracarya in the Sarirakamimamsa (1.4.23) of the Upanisadic passage yato va imani bhutani jayante, etc. atra janikartuh prakrtih iti visesasmaranat pancami prakrtilaksana evapadane drastavya. Under the sutra atisayane tamabisthanau (5.3.55) the Mahabhasyakara first suggests that the condition that the suffixes enjoined are not added to a jati be laid down so that in instances like vrkso 'yam plakso 'yam the suffixes tamap, etc. may not have to be added. Later on he does not express himself in its favour, the world jati meaning 'one which is obtained by production':

Was Panini an Advaitin? 127 jananena ya prapyate sa jatih. Now, such a phenomenon undergoes no excellence or degeneration, prakarsa or apakarsa: na caitasyarthaprakarsapakarsau stah. It may be mentioned here that the meaning of the word jati as given in the Mahabhasya agrees with the Advaita view. If that were not so, the explanation of jati would prove incomplete in that it would not be able to include in the above, paramanu, etc., that being not created, ajanya. The explanation would be devoid of the defect of incompleteness, avyaptidosa only in the Advaita school which accepts atoms, etc. also as created, as should be clear from the Sarirakamimamsa (II. 3). This should be clear also from the Uddyota on the Mahabhasya, the Sphotavada and the Laghumanjusa.