173. DHVANYĀLOKA 171

DHVANYĀLOKA 171

rule is condemned anywhere as an offence. The learned Doctor seems to have forgotten for the moment that about a hundred years before the Dhvanyāloka Vāmana expressly tells us that he wrote the sutras as well as the vrtti. Hemacandra does the same. We have at the end of the Kautiliya the well- known words 'svayam-eva Visņuguptaś-cakāra sūtram ca bhasyam ca'. So it is clear that there is no prohibition against an author saying that he himself composed the sūtra and the vrtti, even when he speaks of himself in the third person in the vrtti. Why should a stranger (like Abhinava) be prevented from saying that the author of the kārikas and vrtti thereon is different or the same as the cse may be ? The two learned Doctors make a fetish of the argument derived from what is said against 'utsūtra-vyākhyana' and on this very slight foundation have advanced strange propositions. It passes my understanding how Dr. Krishnamoorthy arrived at the following conclusion (I. H. Q. vol. 24 at p. 187) 'Nor can we look for any internal evidence embodied either in the original text or in the gloss purporting or alluding to personal identity since such a procedure woull definitely go against the rule of the game' (this is copied from Dr. Mookerjec quoted above). Hence the only reliable evidence which can prove the difference of the authors will be extra-textual testimony". I repudiate these propositions as entirely baseless and unwarranted. It is for scholars to say whether they will accept these 'rules of the game', which, in my opinion, are non-existent. 'Utsütravyākhyana' was condemned mostly in grammar, where the perfection of Panini's work made people resent attempts to add to Pāņini's sūtras by adhyāhāra and the like.1 But it will be quite clear to anyone who has read the bhāsyas, vrttis and vārtikas on many sūtra works that commentators, while paying lip service to the theory of the condemnation of utsūtra-vyākhyāna, have added enormously even to what can be regarded by the utmost stretch of the imagination as implications of sūtras. Works callad bhāsyas have no higher privileges than those called vrttis. Śankarācārya's famous bhasya on the Brhadāranyaka is called a vrtti.2 The Sāba-

1. Compare शिशुपालवध II. 112 'अनुत्सूत्रपदन्यासा'. 2. Compare सुरेश्वर who in his बृ. उ. भाष्यवार्तिक Intro. verse 2