[INDOLOGY] two questions

[palaniappa at aol.com]

I am sorry my email client somehowmessed up the diacritics. Let me try again with some additional informationtoo.
 
At least for the second item, Imay have a possible suggestion. It is possible you may have a dance style beingreferred to by the term agamārtha which seems to have undergone somechanges going from Tamil into Sanskrit either due to different forms ofhypercorrection or possible transcription errors.  The source word in theTamil tradition is akamārkkam(transliterated in Tamil Lexicon style) which is a hybrid made up of Tamil akamand Sanskrit mārga. If one were totransliterate akamārkkam based onpronunciation, it could be transliterated as ahamārga or agamārga. (The classical Tamil text, the Akanāṉūṟu (transliterated in Tamil Lexicon style) is variouslytransliterated as the Ahanāṉūṟu  andthe Aganāṉūṟu .) TheBharatārṇava of Nandikeśvara transliterates this as ahamārga. (See pp. 34 and 137) in the attachment. In the same attachment, Mahākāla is said to beinvoked at the entrance to the stage during the first performance orinstallation of the stage (pp. 472-474). 
 
South Indian Inscriptions vol. 23,inscription no. 306 of 1190-91 CE transliterates the term as agamārgga in the summary although the inscription has thevariants in Tamil as akamāṟkam and [akamāṟ]kkam.
 
Aṭiyārkkunallār,the commentator of the Cilappatikāram refers to akamārkkam in hiscommentary on Cilappatikāram 3.12.
 
Was the ascetic from the Tamilcountry? What is the date of the text?
 
Regards,
Palaniappan



-----Original Message-----
From: Michaels, Axel <michaels at asia-europe.uni-heidelberg.de>
To: indology <indology at list.indology.info>
Sent: Mon, Feb 16, 2015 6:05 am
Subject: [INDOLOGY] two questions


 
Dear all,  
 
  
 
 
In preparing the editio princeps of the so called Wright Chronicle, a Chronicle in Nepali translated by Daniel Wright in 1877, we (Manik Bajracharya and me) came across two apparently Åšaiva phrases which do not make much sense to us:  
 
  
 
 
   This ascetic built another house near the place, invoked Svatantra-mūlamūrti-ūrddhāmnāya and continued to perform the daily worship   of Paśupatinātha   
   
   
 
 
   
 The ascetic, too, caused the tāṃḍamantra together with Mahākālokta-agamārtha-nṛtyalīlā-prasannārtha to be inscribed on the parasol, and this unprecedented parasol was then offered to Paśupatinātha. 
  
   
   
 
 
  
Can anybody help us in understanding it (better)?  
 
 
  
 
 
Best, 
 
Axel Michaels 
 

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