The almost all of our deva-s are ugra, and can manifest as ugradevatA-s. For example in the teaching of arjuna he says it is gods who slay who inspire worship: manasataramgini.wordpress.com/2013/03/05/the…
He says that brahman, dhAtR^i and puShaN are left out because they are not slayers. He's wrong
about puShaN probably because the Mbh is already far removed from the RV where puShaN was capable of causing fear -- the bharadvAja-s invoke him in the midst of battle. Ironically, his greek ortholog Pan is the root of panic & is said to have put fear into the Iranians on behalf
of his yavana votaries when they clashed at Marathon. Hence, one could argue that the distinction of ugradevatA is mostly not a big deal as most deva can manifest as ugradevatA-s. That said the there are some frameworks that are better for the kshatra mindset than others even in
our systems. As I've said many times here, sometimes drawing the howls of the dull-witted, the aindra system of the core RV is superior to others. That unlike the late Vedic prAjApatya system privileges kShatra spirit inspired by the fort-breaking god himself. The sUkta of
apratiratha aindra or the gautama's long string of gAyatrI-s starting with nakirindra… is largely more inspiring than a prAjApatya lesson. Another is the teaching of indra:manasataramgini.wordpress.com/2006/12/19/kno…
What is more inspiring than indra cutting down the likes of trishiras tvAShTra or
hurling shambara off the mountain for his Arya votary, the atithigva. That spirit permeates old IE tradition: you see it in Thor, you see it in Zeus & even the Zoroastrian Iranians cannot pass verethraghana by. Hence, I feel that inculcating the aindra pantheonic configuration
from an early age might produce that kShatra spirit in people. What about brahma then? some might ask. I'd say in this pantheon even brahma is war-like represented the brahma ectype of the indra: bR^ihaspati attacking the mountain strongholds of vala. So personally I'm for
restoration of the aindra pantheonic configuration as our national one. This might aid in inculcating a higher spirit. Of course it is an active process that can easily regress as it happened in the late Vedic tradition itself with the rise of the prAjApatya interpretation
Does this go hand in hand with revival of pashubali? and does that contribute to kShatratvam? I'd say not necessarily. Those who do such bali may continue doing so. Those who don't want to do so it is up to them as long as they don't interfere with others. Now more important are
rituals like in the shrauta context of the yaga where the yajamAna and the R^itvik-s are all clad in armor and carry bows etc. Those inclined towards Agamika religion might do rites like the shaiva rite of jayAbhisheka or kaumAra rite shatrusaMhAra etc. All this said development
of national spirit needs much more. Importantly, when confronted with disease (of the mind) as a danger vaccination at an early age is important. That can come in part from texts that indirectly carry the aindra spirit like Mbh or Ram. But these have to be narrated by the right
storytellers & also repeated booster doses are needed. Correct history-telling is important vaccination too. But there are other vaccination strategies that of course cannot be mentioned here. Against this backdrop inculcating aindra religion if you're a vaidika/official person
would probably be powerful. If you want to follow other Agamika or paurANika sampradAya-s again there is parallel scope within their systems.

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sciencedirect.com/science/articl…
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the Sintashta ancestry (orange) into Mongolia. Another new ancestry appears in the form of the Baikal bronze age people in cyan. Even in the bronze age we see some admixture with the BMAC & Indo-Iranians. In the early Fe age by 1000 BCE we see that the BMAC is strongly resurgent Image
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18 Oct
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