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{{Short description|Early grammar of Sanskrit}}
{{Italictitle}}
The '''{{transl|sa|IAST|Aṣṭādhyāyī|}}''' ({{ indic | lang = sa | indic = अष्टाध्यायी | trans = Aṣṭādhyāyī }}) is a grammar that describes a form of early [[Indo-Aryan languages|Indo-Aryan]]: [[Sanskrit]]. Authored by Sanskrit philologist and scholar [[Pāṇini]] and dated to around 500 BCE, it describes the language as current in his time, specifically the dialect and register of an élite of model speakers, referred to by Pāṇini himself as ''śiṣṭa''. The work also accounts both for some features specific to the older [[Vedic Sanskrit|Vedic]] form of the language, as well as certain dialectal features current in the author's time.

The ''Aṣṭādhyāyī'' employs a [[Morphological derivation|derivational]] system to describe the language, where real speech is derived from posited abstract utterances formed by means of affixes added to bases under certain conditions.

The Aṣṭādhyāyī is supplemented by three ancillary texts: ''akṣarasamāmnāya'', ''dhātupāṭha''{{efn-ua|''dhātu'': root, ''pāṭha'': reading, lesson}} and ''gaṇapāṭha''.{{efn-ua|''gaṇa'': class}}<ref>Cardona, §1-3.</ref>

==Etymology==

''Aṣṭādhyāyī'' is made of two words ''aṣṭa-'', 'eight' and ''adhyāya-'', 'chapter', thus meaning eight-chaptered, or 'the book of eight chapters'.<ref>Monier Monier-Williams</ref>

==Background==
===Grammatical tradition===
By 1000 BCE, a large body of hymns composed in the oldest attested form of the [[Proto-Indo-Aryan language]] had been consolidated into the ''[[Rigveda]]'', which formed the canonical basis of the Vedic religion, being transmitted from generation to generation entirely orally.

In the course of the following centuries, as the popular speech evolved, growing concern among the guardians of the Vedic religion that the hymns be passed on without 'corruption' led to the rise of a vigorous, sophisticated grammatical tradition involving the study of linguistic analysis, in particular phonetics alongside grammar. The high point of this centuries-long endeavour was Pāṇini's ''Aṣṭādhyāyī'', which eclipsed all others before him.<ref name=Burrow21>Burrow, §2.1.</ref><ref>Coulson, p. xv.</ref><ref>Whitney, p. xii.</ref>

While not the first, the ''Aṣṭādhyāyī'' is the oldest linguistic and grammar text, and one of the oldest Sanskrit texts, surviving in its entirety. Pāṇini refers to older texts such as the ''Unādisūtra'', ''Dhātupāṭha'', and ''Gaṇapātha'' but some of these have only survived in part.<ref>Cardona, §4.</ref>

===Arrangement===

The ''Aṣṭādhyāyī'' consists of 3,959 sūtras{{efn-ua|aphoristic threads}} in eight chapters, which are each subdivided into four sections or pādas. There are different types of sūtras, with the ''vidhisūtra'' - operational rules, being the main one. The other, ancillary sūtras, are:<ref>Cardona (1997) §10.</ref>

* paribhāṣā - metarules
* adhikāra - headings
* atideśa·sūtra - extension rules
* niyama·sūtra - restrictive rules
* pratiṣedha- & niṣedha·sūtra - negation rules

===Related fields===

The Aṣṭādhyāyī is the foundation of [[Vyākaraṇa]], one of the Vedic ancillary fields ([[Vedanga|Vedāṅga]]s),{{Sfn|Harold G. Coward|1990|pp=13-14, 111}} and complements others such as the ''[[Nirukta]]s'', ''[[Nighantu|Nighaṇṭu]]s'', and ''[[Shiksha|Śikṣā]]''.<ref>James Lochtefeld (2002), "Vyākaraṇa" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing, {{ISBN|0-8239-2287-1}}, pages 476, 744-745, 769</ref> Regarded as extremely compact without sacrificing completeness, it would become the model for later specialist technical texts or [[sutra|sūtra]]s.<ref>{{citation | author=Jonardon Ganeri | title=Sanskrit Philosophical Commentary | url=http://www.columbia.edu/itc/mealac/pollock/sks/papers/Ganeri(commentary).pdf}}</ref>

===Method===

The text takes material from lexical lists (''dhātupāṭha'', ''gaṇapātha'') as input and describes algorithms to be applied to them for the generation of well-formed words. It is highly systematised and technical. Inherent in its approach are the concepts of the [[phoneme]], the [[morpheme]] and the [[root (linguistics)|root]].{{efn|His rules have a reputation for perfection<ref>Bloomfield, L., 1929, "Review of Liebich, Konkordanz Pāṇini-Candra," Language 5, 267–276.</ref> – that is, they tersely describe Sanskrit morphology unambiguously and completely.}} A consequence of his grammar's focus on brevity is its highly unintuitive structure, reminiscent of modern notations such as the "[[Backus–Naur form]]".{{citation needed|date=January 2019}} His sophisticated logical rules and technique have been widely influential in ancient and modern linguistics.

Pāṇini makes use of a technical metalanguage consisting of a syntax, morphology, and lexicon. This metalanguage is organised according to a series of meta-rules, some of which are explicitly stated while others can be deduced.<ref>Angot, Michel. ''L'Inde Classique'', pp.213–215. Les Belles Lettres, Paris, 2001. {{ISBN|2-251-41015-5}}</ref>{{efn|"[[Udayana]] states that a technical treatise or [[śāstra]], in any discipline, should aspire to clarity (''vaiśadya''), compactness (''laghutā''), and completeness (''kṛtsnatā''). A compilation of [[sūtra]]s maximises compactness and completeness, at the expense of clarity. A [[bhāṣya]] is complete and clear, but not compact. A group of sūtras, a 'section' or prakaraṇa of the whole compilation, is clear and compact, but not complete. The sūtras achieve compactness i) by making sequence significant, ii) letting one item stand for or range over many, and iii) using grammar and lexicon artificially. The background model is always Pāṇini's grammar for the Sanskrit language, the ''Aṣṭādhyāyī'', which exploits a range of brevity-enabling devices to compose what has often been described as the tersest and yet most complete grammar of any language." The monumental multi-volume grammars published in the 20th century (for Sanskrit, the ''[[Altindische Grammatik]]'' 1896–1957) of course set new standards in completeness, but the Aṣṭādhyāyī remains unrivalled in terms of terseness.<ref name=Pan>In the 1909 [[The Imperial Gazetteer of India|Imperial Gazetteer of India]], it was still possible to describe it as "at once the shortest and the fullest grammar in the world". [https://dsal.uchicago.edu/reference/gazetteer/pager.html?objectid=DS405.1.I34_V02_298.gif Sanskrit Literature], ''The Imperial Gazetteer of India'', vol. 2 (1909), p. 263.</ref>}}

===Commentarial tradition===

The Aṣṭādhyāyī, composed in an era when oral composition and transmission was the norm, is staunchly embedded in that oral tradition. In order to ensure wide dissemination, Pāṇini is said to have preferred brevity over clarity<ref>Whitney, p. xiii</ref> - it can be recited end-to-end in two hours. This has led to the emergence of a great number of commentaries{{efn-lg|''bhāṣya''s}} of his work over the centuries, which for the most part adhere to the foundations laid by Pāṇini's work.<ref>Coulson, p xvi.</ref><ref name=Burrow21/>

The most famous and among the most ancient of these [[Bhasya|Bhāṣya]]s is the ''Mahābhāṣya''{{efn-la|great commentary}}{{Sfn|Cardona|1997|pp=243-259}} of Patañjali.{{Sfn|Harold G. Coward|1990|p=16}}{{Sfn|Harold G. Coward|1990|pp=16-17}}{{efn|Patañjali may or may not be the same person as the one who authored [[Yogasutra|Yogasūtra]]s}}{{efn|The ''Mahābhāṣya'' is more than a commentary on Aṣṭādhyāyī. It is the earliest known philosophical text of the Hindu Grammarians.}}{{efn|The earliest secondary literature on the primary text of Pāṇini are by Kātyāyana (~3rd century BCE) and Patanjali (~2nd century BCE).{{Sfn|Tibor Kiss|2015|pp=71-72}}}} Non-Hindu texts and traditions on grammar emerged after Patañjali, some of which include the Sanskrit grammar text of Jainendra of Jainism and the Chandra school of Buddhism.

===Critical responses===

In the {{IAST|Aṣṭādhyāyī}}, language is observed in a manner that has no parallel among Greek or Latin grammarians. Pāṇini's grammar, according to Renou and Filliozat, defines the linguistic expression and a classic that set the standard for Sanskrit language.<ref>Louis Renou & Jean Filliozat. ''L'Inde Classique, manuel des etudes indiennes'', vol.II pp.86–90, [[École française d'Extrême-Orient]], 1953, reprinted 2000. {{ISBN|2-85539-903-3}}.</ref>

==Rules==
{{unreferenced section|date=November 2018}}
The first two sutras are as follows:
:1.1.1 ''vṛddhir ādaiC'' {{efn-lr|([http://sa.wikisource.org/wiki/अष्टाध्यायी_१ वृद्धिरादैच्] । १।१।१)}}
:1.1.2 ''adeṄ guṇaḥ'' {{efn-lr|([http://sa.wikisource.org/wiki/अष्टाध्यायी_१ अदेङ्गुणः] । १।१।२)}}
In these sutras, the letters which here are put into the upper case actually are special meta-linguistic [[symbol]]s; they are called ''IT'' {{efn-lr|इत्)}} markers or, by later writers such as Katyayana and Patanjali, ''[[anubandha]]s'' (see below). The ''C'' and ''Ṅ'' refer to ''[[Shiva Sutras]]'' 4 ("''ai'', ''au'', ''C''") and 3 ("''e'', ''o'', ''Ṅ''"), respectively, forming what are known as the ''pratyāhāra''s "comprehensive designations" ''aiC'', ''eṄ''. They denote the list of phonemes {''ai'', ''au''} and {''e'', ''o''} respectively. The ''T'' {{efn-lr|त्}} appearing (in its variant form /d/) in both sutras is also an ''IT'' marker: Sutra 1.1.70 defines it as indicating that the preceding phoneme does ''not'' represent a list, but a single phoneme, encompassing all supra-segmental features such as accent and nasality. For further example, ''āT''{{efn-lr|आत्}} and ''aT''{{efn-lr|अत्}} represent ''ā''{{efn-lr|आ}} and ''a''{{efn-lr|अ}} respectively.

When a sutra defines the technical term, the term defined comes at the end, so the first sutra should have properly been ''ādaiJ vṛddhir'' instead of ''vṛddhir ādaiC''. However the orders are reversed to have a good-luck word at the very beginning of the work; ''vṛddhir'' happens to mean 'prosperity' in its non-technical use.

Thus the two sūtras consist of a list of phonemes, followed by a technical term; the final interpretation of the two sūtras above is thus:
:1.1.1: {''ā'', ''ai'', ''au''} are called ''[[Vṛddhi|{{IAST|vṛ́ddhi}}]]''.
:1.1.2: {''a'', ''e'', ''o''} are called ''[[guṇa]]''.
At this point, one can see they are definitions of terminology: ''guṇa'' and ''vṛ́ddhi'' are the terms for the full and the lengthened [[Indo-European ablaut]] grades, respectively.

=== List of ''IT'' markers ===
Markers called ''it'' or ''anubandha'' are defined in P. 1.3.2 through P. 1.3.8. These definitions refer only to items taught in the grammar or its ancillary texts such at the ''{{IAST|dhātupāţha}}''; this fact is made clear in P. 1.3.2 by the word ''upadeśe'', which is then continued in the following six rules by ''{{IAST|anuvṛtti}}'', [[Elliptical construction|Ellipsis]]. As these ''anubandha''s are metalinguistic markers and not pronounced in the final derived form, ''pada'' (word), they are elided by P. 1.3.9 ''{{IAST|tasya lopaḥ}}'' – 'There is elision of that (i.e. any of the preceding items which have been defined as an ''it'').' Accordingly, Pāṇini defines the ''anubandha''s as follows:

# Nasalized vowels, e.g. ''bhañjO''. Cf. P. 1.3.2.
# A final consonant (''haL''). Cf. P. 1.3.3.<br/>2. (a) except a dental, ''m'' and ''s'' in verbal or nominal endings. Cf. P. 1.3.4.
# Initial ''ñi'' ''ṭu'' ''ḍu''. Cf. P 1.3.5
# Initial ''ṣ'' of a [[suffix]] (''pratyaya''). Cf. P. 1.3.6.
# Initial palatals and cerebrals of a suffix. Cf. P. 1.3.7
# Initial ''l'', ''ś'', and velars but not in a ''taddhita'' 'secondary' suffix. Cf. P. 1.3.8.

A few examples of elements that contain ''it''s are as follows:
* '''''suP'''''   nominal suffix
* '''''Ś-IT'''''
** ''Śi''   strong case endings
** ''Ślu''   elision
** ''ŚaP''   active marker
* '''''P-IT'''''
** ''luP''   elision
** ''āP''   ''ā''-stems
*** ''CāP''
*** ''ṬāP''
*** ''ḌāP''
** ''LyaP''   (7.1.37)
* '''''L-IT'''''
* '''''K-IT'''''
** ''Ktvā''
** ''luK''   elision
* '''''saN'''''   Desiderative
* '''''C-IT'''''
* '''''M-IT'''''
* '''''Ṅ-IT'''''
** ''Ṅí''   Causative
** ''Ṅii''   ī-stems
*** ''ṄīP''
*** ''ṄīN''
*** ''Ṅī'Ṣ''
** ''tiṄ''   verbal suffix
** ''lUṄ''   Aorist
** ''lIṄ''   Precative
* '''''S-IT'''''
* '''''GHU'''''   class of verbal stems (1.1.20)
* '''''GHI'''''   (1.4.7)

==Auxiliary texts==
Pāṇini's ''Aṣṭādhyāyī'' has three associated texts.

* The [[Shiva Sutra|''Śiva Sūtras'']] are a brief but highly organised list of phonemes.
* The ''Dhatupatha'' is a lexical list of verbal roots sorted by present class.
* The ''Ganapatha'' is a lexical list of nominal stems grouped by common properties.

=== ''Śiva Sūtras'' ===
{{Main|Shiva Sutra|l1=Śiva Sūtras}}

The ''[[Shiva Sutra|Śiva Sūtras]]'' describe a phonemic notational system in the fourteen initial lines preceding the ''Aṣṭādhyāyī''. The notational system introduces different clusters of phonemes that serve special roles in the [[morphology (linguistics)|morphology]] of Sanskrit, and are referred to throughout the text. Each cluster, called a ''pratyāhāra'', ends with a dummy sound called an ''anubandha'' (the so-called ''IT'' index), which acts as a symbolic referent for the list. Within the main text, these clusters, referred through the ''anubandhas'', are related to various grammatical functions.

=== ''Dhātupāṭha'' ===
The ''Dhātupāṭha'' is a lexicon of Sanskrit verbal [[root]]s (''dhātu'') of classical Sanskrit, indicating their properties and meanings. There are approximately 2300 roots in ''Dhātupāṭha''. Of these, 522 roots are often used in classical Sanskrit.

''Dhātupāṭha'' is organised by the ten present classes of Sanskrit, i.e. the roots are grouped by the form of their stem in the [[present tense]].

The ten present classes of Sanskrit are:
# ''{{IAST|bhū·ādayaḥ}}'' (root-[[ablaut|full grade]] thematic presents)
# ''{{IAST|ad·ādayaḥ}}'' (root presents)
# ''{{IAST|juhoty·ādayaḥ}}'' (reduplicated presents)
# ''{{IAST|div·ādayaḥ}}'' (''ya'' thematic presents)
# ''{{IAST|su·ādayaḥ}}'' (''nu'' presents)
# ''{{IAST|tud·ādayaḥ}}'' (root-[[ablaut|zero grade]] thematic presents)
# ''{{IAST|rudh·ādayaḥ}}'' (''n''-infix presents)
# ''{{IAST|tan·ādayaḥ}}'' (''no'' presents)
# ''{{IAST|krī·ādayaḥ}}'' (''ni'' presents)
# ''{{IAST|cur·ādayaḥ}}'' (''aya'' presents, causatives)

The small number of class 8 verbs are a secondary group derived from class 5 roots, and class 10 is a special case, in that any verb can form class 10 presents, then assuming causative meaning. The roots specifically listed as belonging to class 10 are those for which any other form has fallen out of use (causative [[deponent verb|deponents]], so to speak).

=== ''Gaṇapāṭha'' ===
The ''Gaṇapāṭha'' is a list of groups of primitive nominal stems (roots) used by the ''Aștâdhyāyī''.

Examples of groups include:
# Listing of verbal prefixes (''upasarga'').
# Listing of pronouns ("pronoun" is not an accurate translation but is commonly used as the list includes 'he', 'she', 'it', but also 'all' (from which the group gets its name), 'that').

==Commentary==
After Pāṇini, the [[Mahābhāṣya|{{IAST|Mahābhāṣya}}]] of [[Patañjali]] on the Aṣṭādhyāyī is one of the three most famous works in Sanskrit grammar. It was with [[Patañjali]] that Indian linguistic science reached its definite form. The system thus established is extremely detailed as to [[shiksha|''śikṣā'']] ([[phonology]], including accent) and [[vyakarana|''vyākaraṇa'']] ([[morphology (linguistics)|morphology]]). Syntax is scarcely touched, but ''[[nirukta]]'' ([[etymology]]) is discussed, and these etymologies naturally lead to [[semantics|semantic]] explanations. People interpret his work to be a defence of Pāṇini, whose ''sūtras'' are elaborated meaningfully. He also attacks [[Katyayana (mathematician)|Kātyāyana]] rather severely. But the main contributions of [[Patañjali]] lies in the treatment of the principles of grammar enunciated by him.

== Other information ==
Pāṇini's work has been one of the important sources of cultural, religious, and geographical information about [[ancient India]], with he himself being referred to as a [[Hindu]] scholar of grammar and linguistics.<ref name="Weisler44">{{cite book|author1=Steven Weisler|author2=Slavoljub P. Milekic|title=Theory of Language |url=https://books.google.com/books?id=wIaGLUFHtxsC&pg=PA44 |year=2000|publisher=MIT Press|isbn=978-0-262-73125-6|page=44}}, '''Quote:''' "The linguistic investigations of Panini, the notable Hindu grammarian, can be ..."</ref><ref name=halle88>{{cite book|author=Morris Halle|title=The Sound Pattern of Russian: A Linguistic and Acoustical Investigation|url=https://books.google.com/books?id=2Hy3huuFVyIC&pg=PA88 |year=1971|publisher=Walter de Gruyter|isbn=978-3-11-086945-3|page=88}}, '''Quote:''' "The problem was, however, faced by the Hindu grammarian Panini, who apparently was conscious of the grammatical implications of his phonetic classificatory scheme."</ref><ref name=bowman328>{{cite book|author=John Bowman|title=Columbia Chronologies of Asian History and Culture|url=https://books.google.com/books?id=cYoHOqC7Yx4C |year=2005|publisher=Columbia University Press|isbn=978-0-231-50004-3|pages=728 (Panini, Hindu grammarian, 328)}}</ref> His work, for example, illustrates the word [[Vasudeva]] (4.3.98) as a proper noun in an honorific sense, that can equally mean a divine or an ordinary person. This has been interpreted by scholars as attesting the significance of god Vasudeva (Krishna) or the opposite.<ref>R. G. Bhandarkar (1910), [https://www.jstor.org/stable/25189648 Vasudeva of Panini IV, iii, 98], The Journal of the Royal Asiatic Society of Great Britain and Ireland, Cambridge University Press, (Jan., 1910), pp. 168-170</ref> The concept of [[dharma]] is attested in his sutra 4.4.41 as, ''dharmam carati'' or "he observes dharma (duty, righteousness)" (cf. ''[[Taittiriya Upanishad]]'' 1.11).<ref>{{cite book|author=Rama Nath Sharma|title=The Aṣṭādhyāyī of Pāṇini: English translation of adhyāyas four and five|url=https://books.google.com/books?id=7EdjAAAAMAAJ|year=1999|publisher=Munshiram Manoharlal|isbn=978-81-215-0747-9|page=377}};<br />Sanskrit: [https://sa.wikisource.org/s/65 ४.४.४१ धर्मं चरति ।], अष्टाध्यायी ४, Wikisource</ref><ref>{{cite book|author=Peter Scharf|title=Ramopakhyana - The Story of Rama in the Mahabharata |url=https://books.google.com/books?id=JvoJBAAAQBAJ |year =2014|publisher =Routledge|isbn=978-1-136-84655-7|page=192}}</ref> Much social, geographical and historical information has been thus inferred from a close reading of Pāṇini's grammar.<ref name=":0">{{Cite book|title=India as known to Pāṇini. A study of the cultural material in the Ashṭādhyāyī. (Radha Kumud Mookerji Endowment Lectures for 1952.) [With a plate and folding maps.]|last=VĀSUDEVA S. AGARVĀLĀ|date=1963|location=Varanasi|language=en|oclc=504674962}}</ref>

===Editions===
*[[Rama Nath Sharma]], ''The Aṣṭādhyāyī of Pāṇini (6 Vols.)'', 2001, {{ISBN|8121500516}}<ref>{{Cite web|url=http://www.vedicbooks.net/astadhyayi-panini-vols-p-5273.html|title=The Astadhyayi of Panini (6 Vols.) by Rama Nath Sharma at Vedic Books|website=www.vedicbooks.net|access-date=2016-09-22}}</ref>
*[[Otto Böhtlingk]], ''Panini's Grammatik'' 1887, reprint 1998 {{ISBN|3-87548-198-4}}
*Katre, Sumitra M., ''Astadhyayi of Panini'', Austin: University of Texas Press, 1987. Reprint Delhi: Motilal Banarsidass, 1989. {{ISBN|0-292-70394-5}}
*Misra, Vidya Niwas, ''The Descriptive Technique of Panini'', Mouton and Co., 1966.
*[[Srisa Chandra Vasu|Vasu, Srisa Chandra]], ''The Ashṭádhyáyí of Páṇini''. Translated into English, Indian Press, Allahabad, 1898.<ref>Books [https://archive.org/details/in.ernet.dli.2015.424389 I], [https://archive.org/details/in.ernet.dli.2015.424390 III], [https://archive.org/details/in.ernet.dli.2015.552481 IV], [https://archive.org/details/in.ernet.dli.2015.424391 V], [https://archive.org/details/in.ernet.dli.2015.552483 VI], [https://archive.org/details/in.ernet.dli.2015.552484 VII], [https://archive.org/details/in.ernet.dli.2015.552486 VIII.]</ref>

== Notes ==
{{notelist|20em}}

== Glossary ==
{{notelist-ua|20em}}

== Traditional glossary and notes ==
{{notelist-lg}}

== Brahmic notes ==
{{collapse top|title=Brahmic transliteration}}
{{notelist-lr|20em}}
{{collapse bottom}}

==References==
{{reflist|20em}}

==Bibliography==
* {{cite book |last1=Cardona |first1=George |title=Pāṇini - His Work and its Traditions - Vol 1 |date=1997 |publisher=Motilal Banarsidass|isbn=81-208-0419-8 |edition=2nd}}
*{{cite book
| author=Harold G. Coward
| title=The Philosophy of the Grammarians, in Encyclopedia of Indian Philosophies
| volume=5
| editor=Karl Potter
| url=https://books.google.com/books?id=2CEj6wRqeRAC
| year=1990
| publisher=Princeton University Press
| isbn=978-81-208-0426-5
}}
* {{cite book |last1=Fortson |first1=Benjamin W |title=Indo-European Language and Culture |publisher=Wiley-Blackwell |isbn=978-1-4051-8895-1 |edition=2010}}
* {{cite book |last1=Burrow |first1=T |title=The Sanskrit Language |publisher=Motilal Banarsidass |isbn=81-208-1767-2 |edition=2001}}
*{{cite book| author=Tibor Kiss|title=Syntax - Theory and Analysis|url=https://books.google.com/books?id=mgVfCAAAQBAJ |year= 2015| publisher=Walter de Gruyter |isbn=978-3-11-037740-8}}
* {{cite book |last1=Whitney |first1=William Dwight |title=Sanskrit Grammar |publisher=Motilal Banarsidass |isbn=81-208-0620-4 |edition=2000}}
* {{cite book |last1=Macdonnel |first1=Arthur Anthony |title=A Sanskrit Grammar for Students |publisher=Motilal Banarsidass |isbn=81-246-0094-5}}
* {{cite book |last1=Kale |first1=M R |title=A Higher Sanskrit Grammar |publisher=Motilal Banarsidass |isbn=81-208-0177-6 |edition=2002}}
* {{cite book |last1=Monier-Williams |first1=Monier |title=A Sanskrit Dictionary |publisher=Oxford Clarendon Press}}

{{DEFAULTSORT:Astadhyayi}}
[[Category:4th-century BC manuscripts]]
[[Category:4th century BC in India]]
[[Category:Systems of formal logic]]
[[Category:Grammar books]]
[[Category:Indo-European grammars]]
[[Category:Ancient Indian mathematical works]]

Aṣṭādhyāyī - Revision history

ImportMaster at 13:09, 21 April 2022