1. sambandhar bore no hate for the jainas but allowed the impalement to go ahead as the latter had set fire to a monastery filled with innocent shaivas, just to kill him alone: thevaaram.org/thirumurai_1/s…

2. Jainas impaled themselves: thevaaram.org/thirumurai_1/s…
3. Who forsook their own values of non-violence & proposed the impalement as the wager! thevaaram.org/thirumurai_1/s…

4. That they forsook the ordinances meant for them (such as forebearance, etc) & became wrathful & vengeful is also noted: thevaaram.org/thirumurai_1/s…
5. That shrI-sambandhar, despite his supreme status among the shaiva saints, *may* have done something not correct by not interfering with the impalement is traditionally deemed to have been implied in this verse of the 7th century saint, sundarar: thevaaram.org/thirumurai_1/s…
5. Cont'd: If there was any "mistake" (I do not think that there was any mistake; even if there was such a mistake, it was, as the above verse indicates, accepted & ratified by shiva), it can only be the non-interference with the self-impalement.
6. Even for that "mistake" of non-interference, there is a temple which sambandhar visited to remove that so-called "sin": temple.dinamalar.com/New.php?id=223
So, impalement was not sambandhar's or even the king's or the minister's idea. It was proposed by the Jainas who had hoped to see a 12-year old boy get impaled after being defeated in the theological dispute. Nor was it even remotely instigated by sambandhar after the victory.
The minister didn't have to do anything for the impalement as the Jainas did it themselves (this honestly should not surprise anyone; instances of self-inflicted violence pervade the drAviDa ethos & Jainam with its self-mortification wouldn't exactly be a great counter to this)
Killing oneself if one lost was just part of the "old world ethos" where self-inflicted violence was far from uncommon. Sambandhar's only act here was one of omission - His not speaking to the king to stop the Jainas from impaling themselves. That is all.
And even this issue has been pre-empted & answered by cEkkizhAr (whose verses are quoted at the start of this thread), the hagiographer of the 63 shaiva saints. There is even a temple related to sambandhar feeling remorse.
Do note that the pANDya king & minister are never the subject of this inquiry in tradition. They are practitioners of kSatradharma & whether it is daNDa (royally inflicted punishment) or an agreement to self-punish, such regulated violence was consonant with their dharma.
It is the divine sambandhar, who drank milk at the bosom of devI, who is expected to have attempted to order the king to stop the Jainas from self-impaling. He, in his wisdom, saw it as their ordained karmaphala for their wanting to burn to death sleeping shaivas in a monastery.
But given his exalted nature, he was still expected to interfere as the pANDya king & minister were both at his disposal. The "sin" has hardly anything to do with the deaths of the Jainas but has all to do with what he should have done *for shiva* as the most exalted of shaivas.
It is for that he goes to a certain temple & is purified. In other words, the shaiva tradition has already duly noted the complexities of this event & has taken care of it sufficiently.
Any attempt to use this event to attack the emperor of shaivas is just dishonest & insidious.

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More from @GhorAngirasa

7 Sep
Oldest recorded instance in all of Hindu texts, where a man gave up his life rather than forsake the worship of a deity at the command of a despot.

Who can identify the heroic martyr, deity & text?
Ok, this won’t go anywhere without hints.
The text is from the veda (that’s not the answer for the text though; the veda is large, you need to identify the right text in the veda).
Ok, I give up. Answer:

Martyr: उपगु सौश्रवस (उपगु son of सुश्रवस्)
Deity: इन्द्र
Text: पञ्चविंश-ब्राह्मण & जैमिनीय-ब्राह्मण (Respectively belonging to कौथुम-शाखा & जैमिनीय-शाखा of सामवेद)
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26 Aug
As per the tamizh calendar, it is अनूराध-नक्षत्र today in the आवणि (श्रावण) month, the गुरुपूजा of कुलच्चिऱैयार् (ku-la-cci-Rai-yAr, R is pronounced like the r in grrr) नायनार्, 1 of the great 63 भक्त​-s of शिव in the tamizh tradition.
Image source: vikatan.com/spiritual/func…
He is what a minister in a धर्मराज्य​ should be. When the King swerves away from the धर्म and becomes a prey to अधर्म​, a good minister is one who, by hook or crook, brings him back to the righteous path.
Such was our कुलच्चिऱैयार्, praised as पॆरुनम्बि (the greatly honourable/respected one) by सुन्दरमूर्ति-नायनार् in his list of the names of the 60 devotees (excluding himself and his parents). He was the prime minister of the पाण्ड्य​ king, नॆडुमाऱन् & served with distinction.
Read 12 tweets
1 Aug
1. The assumption—That certain jātis don’t have anything “glorious” to be proud of—is not true. See here: TN fishermen still celebrate an ancient festival in honour of 1 of the 63 shaiva saints whom their community produced more than a 1200 years ago: thehindu.com/news/cities/ch…
2. Communities from various levels do have their own lore, rituals, festivals, mahāpuruṣa-s & histories. At the same time, it is ridiculous to expect all the 1000s of fragmented jātis to each have something unique to be proud of. This applies to brāhmaṇas & others too.
If you keep fragmenting, say, a particular brāhmaṇa jāti into its sub-jātis, you will be hard-pressed to find “glory” distributed among all of them. Cultural legacies, sacred memories & glories are usually accessible & constructed at broader levels.
Read 9 tweets
27 Jul
शिष्ठ-सम्मत; key word being सम्मत. When the venerable काञ्चि-महास्वामी wanted to settle disputes or simply clarify issues on वेद, he would invite वेदविद्वांसः to settle the matter. In the case of आगम, he would invite the respective वेदविद्वांसः of that आगम tradition.
It is amazing that the शिष्ट-सम्मत (consensus of शिष्ठ-s) as outlined right from the तैत्तिरीयोपनिषत् (& explicitly discussed as such by श्री-शंकर, you know, the very first one) & repeated by भगवान्-मनु & others has been completely forgotten.
Maybe the शिष्ठ-s disappeared in much of भारत but that is no reason to promote the fiction of a single, supreme authority for all Hindus. After all, the शिष्ठ-s are still around in भारत.
Read 4 tweets
18 Jul
See this Western Polytheist; so consumed by their leftist orthodoxy that they are unable to see Hindutva as a defence mechanism of a people attacked by monotheists on all sides for centuries. This moron exhibits the same hate for Hindus as her Xtian or Muslim counterparts.
Western & other non-Indian polytheists who hate Hindus and Hindutva should expect to get the same treatment as the abrahamic bigots who despise us.
1. It should be clear now that it is no accident that Hindus can’t benefit from any of the various tools of the American left. These are only available for certain non-white groups not Hindus who are detested by both abrahamisms & their secular derivatives (I.e. the left).
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12 Jul
Towards the conclusion of his 500+ page tome, the Brahmadveṣī attempts to answer the key question of his book: How did the Brāhmaṇas manage to (allegedly) convince people of their superiority and that of their rites?
His answer is essentially initial successes due to pure chance followed by a ‘snowball effect’. In other words, “Juju Magic”.

One is tempted to paraphrase one of Dave Chapelle’s old bits: “After all this research, this is the best explanation that you came up with?” 🤣🤣
Title of book: How the Brahmins Won
Author: Johannes Bronkhorst
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