5. Paramârtha (true, exact, perfect understanding), and sanvrti
(imperfect, dubious understanding), were party words, arising out
of the philosophical disputes of the Madhjamika and Jogâtschârja
schools. Wassiljew, pp. 321-367.
6. Magadha. The legend is in this instance more precise than often
falls to the lot of works of this nature. Instead of transferring
the scene of action to a locality within the limits of the country
of the narrator however, he makes Nâgârg'una to have lived on the
borders of Magadha [57]. Lassen, speaking in allusion to the kaitja
named after him, mentioned above, says there is no allusion in any
authentic account of him to his ever being in this part of the country;
this Mongolian tradition however corroborates the local tradition of
the kaitja. I have already had occasion to mention how Magadha came
to receive its modern name of Behar [58].
The word Magadha is also used to designate a bard; as this meaning
rests on no etymological foundation, it is natural to suppose that
it arises from the fact of the country being rich in sagas, and that
successful bards sprang from its people. The office of the Magadha,
also called Vandin, the Speaker of praises, consisted chiefly in
singing before the king the deeds of his ancestors. In several
places the Magadha is named along with the Sûta [59]. It is quite
in accordance with this view that Vjâsa's [60] mother was reckoned
a daughter of a king of Magadha.
It is curious that the poetical occupation of bard came to be combined
with the sordid occupation of pedlar, or travelling trader, who is
also called a Magadha in Manu x. 47, and other places.