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Pāņinīyas such as B and his disciples were aware of this meaning of pārvata/parvata and used the word in that sense in their writings is thus strong."
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6.3 One consequence of attaching the meaning 'mountain ascetic' to the word parvata, as in the case of identifying parvata with Sri-parvata (5.4), will be that the probability of tracing back the miraculous element in the accounts of Candra to B's time will be strengthened. This element is indeed widespread, as will incidentally become clear in part 4 (under preparation) of the present study. Moreover, since B or his students (1.2) were not totally against the possibility of knowledge through extraordinary means (Aklujkar 1970b:42-50), it is not incongruent to associate them with the miraculous. While this realization will deprive the Vakya-kāṇḍa verses of some of their value as a historical statement, it cannot be avoided by any historian who, rightly, evaluates his evidence before allowing it to lead him to definite conclusions.
7.1 There is a way in which both lines of interpretation, taking parvata as a reference to an individual and taking parvata as a reference to a mountain, come together. If Candracārya and others recovered, in the eyes of the author of 486, the agama from a siddha-like ascetic on a Southern mountain (most probably Śrī-parvata, which was famous for such ascetics), then, while the first-level or initial interpretation of parvata would differ as 'a mountain ascetic' and 'a mountain', the ultimate import will be the same. We will have satisfied both expectations to which the context of 486 gives rise: (a) Who among the dakṣinātyas had the vyakaraṇāgama? (b) Where in the South was the
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| SR No. | 269664 |
| Book Title | Paninian Studies |
| Original Sutra Author | N/A |
| Author | Ashok Aklujkar |
| Publisher | Ashok Aklujkar |
| Publication Year | |
| Total Pages | 47 |
| Language | English |
| Classification | Article |
| File Size | 4 MB |