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there is no justification for taking agamaḥ dākṣiṇātyeșu grantha-mātre vyavasthitaḥ as synonymous with dākṣinātyaḥ āgamaḥ grantha-mātre vyavasthitaḥ, as
Scharfe does. 8. (a) See S. K. De 1938:258-59, and Simha 1969:242-43, for
a discussion of Candra's/Candra-gomin's province of birth.
(b) The presence of Gaudas in early Kashmir is proved by RT 4.323-35 and Kşemendra, Deśopadeśa, adhyāya 6. The latter refers to students from Bengal who had come to Kashmir to study Sanskrit and Sanskritic branches of knowledge. The grandfather of the remarkable author Jayanta-bhatta was also a Gauda who migrated to Kashmir.
(c) Bronkhorst (1983:396-97) actually accepts Candra's residence in the South, i.e., in Gujarat or north Maharashtra. His discussion of Candra's locality shows no awareness of the literature referred to in (a). He obviously assumes that Candrācārya is definitely the same as Candra-gomin, that a Buddhist like Candra-gomin must have lived in an area inhabited by followers of the Maitrāyaṇīya recension of the Veda, and that the possibility of the localities of Candrācārya and Candra-gomin
being different need not be entertained! 9. There are some minor but complex problems, in addition
to the major problems indicated here, associated with Scharfe's use of the examples in the Candra Vrtti and other related texts. It would be better to take them up for discussion in a separate publication.
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