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19 Feb, 4 tweets, 2 min read
Some verses in vasantatilaka from the raNasthala (Rishtal) inscription of king rAjyavardhana prakAshadharman from 515-516 CE. This inscription marks the opening of the conflict of the Huns and the aulikara-s - a lineage of somayAjin v2 who rose to the defense of the land against Image
the Hun invaders. Some notable points include 1) the use of the term vipATha elephant-kill ballistas. These were likely the yantra-shara-s that were launched from yantra which tradition believes was invented by rAma bhArgava, likely a cross bow; 2) The capture of Hun women
mentioned here bring to mind their mention in Skt poetry around that time: manasataramgini.wordpress.com/2014/12/29/not…
3) The temple of rudra where prakAshadharman presented the Hun women was likely the site where his son yashodharman's victory pillars stood.
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manasataramgini Profile picture
20 Feb
It can be linked to the word IshAna, which in the earliest surviving layer of H tradition (RV) is used for gods in general& specifically to several gods: indra, mitra, varuNa, agni, rudra, puShaN, marut-s in plural. Subsequently, it became increasing specific to rudra in the
following vedic saMhitA-s. The unaugmented variant Isha is again common in the RV & generally means lord: applied to different gods like indra, agni, prajApati & one could argue also to rudra in a sUkta of bharadvAja. The augmented form Ishvara occurs first in the AV where it is
used in the plural for the deities dyaus, pR^ithivI, antarikSha and mR^ityu. Its usage in more or less the "standard" philosophical sense is in the late AV version of purushasUkta:
puruSha evedaM sarvaM yad bhUtaM yach cha bhAvyam |
utAmR^itatvasyeshvaro yad anyenAbhavat saha
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manasataramgini Profile picture
19 Feb
I agree with most of what our friend says here except the part of losing the texts to bookworms. As in a parallel thread I implicitly indicated the key is maintaining H power. Once that is in place some of us can continue to studying the texts our way even if it were preserved
for us for ulterior motives by the white indologists and their fellow travelers. However, if they are lost to bookworms we loss a section of our civilizational memory entirely. As an analogy I'd say it is like the works of Celsus surviving in a preta quotation. Not that I'm
supporting the preta here, but merely saying that that slice of heathen though came down to us via that medium rather than being lost the proselytizing fire of an Abe. So the key is not to become extinct like our cousins; then we can regain our texts & study them as insiders. It
Read 4 tweets
manasataramgini Profile picture
5 Jan
The vA~Nga cult of manasA has many unusual features not seen in the south. It is also rather unusual that she rose to be one of the most celebrated goddesses of the region. Some of those include: 1) He identification with an ancient goddess padmAvatI (shown with a snake in jin
tradition. 2) Her rivalry with the goddess chaNDikA who blinds one of her eyes. 3) Her unusual companion netA the laundrywoman of the deva-s. 4) Her rise to prominence involving the forcible conversion of a v3 of gAndhin (perfumer seller; like MKG) caste. 5) Her role in reviving
rudra after he drink viSha during the churning of the ocean. 6) Having a head like Channa fish.7) A late element of the vernacular ma~Ngala-kAvya-s of the vA~Nga-s: the subjugation of predatory Mohd sardar-s by manasA who sends a great horde of venomous animals to slaughter their
Read 9 tweets
manasataramgini Profile picture
5 Jan
While there is a lot of modern literature on cattle behavior much of it is directed at herds where some disruption might have occurred: e.g. hormonal implants; male removal; regular removal of members shaking up dominance hierarchies; unavailability of seclusion during calving;
tail cutting; castration; stress induced by branding etc. Moreover the human intervention makes observation of those the 3rd of those behaviors less observable. That said the shruti being the composition of Aryan pastoralists has a lot more frequent references to bovine behavior
A few e.g. apratiratha aindra: AshuH shishAno vR^iShabho na bhImaH | -> the bull sharpening its horns: derived from behavior of bull of horning the ground: a threat display
sadyo jAto vR^iShabho roravIti -> roaring of bull a dominance display;
Read 6 tweets
manasataramgini Profile picture
5 Jan
This article stirred up some feelings from the past: Was fascinated by the artistry in these pens& was also enamored by my late grandparents' facility writing with these pens but really found it hard to write with them as a kid.Hence, I junked them despite
bbc.com/news/world-asi…
the fascination at the first instance I could -- thankfully by then those pseudo inkpens with a small ball bearing had become affordable and made it easier for me to finish writing exams in time except those in nAgarI script which for all its beauty is impeder of speeding on the.
sheet. But soon pens became a thing of a different yuga once the computer became more available. The discovery of latex rekindled the fascination for making nice looking text despite the sore inability to make with my own hands unliek the rest of my family. The story finally ends
Read 4 tweets
manasataramgini Profile picture
3 Jan
Few comments since this topic is as perennial as the AIT issue among internet H -- of course you may not like it, so don't @ me. The domesticated Bos was a central animal for the subsistence of the Indo-European pastoralists on the steppe. It was also a major domesticate for the
the pre-IE Indian peoples like the Harappans and the neolithic Ash Mound culture of southern India (i.e. the bUti-palli/halli-s; early Dravidians?). What is clear is that these pre-IE & circum-IE entry peoples of India consumed the flesh of cattle. However, it is like the female
animal (henceforth cow) was also valued for milk->curds/cheese(?) among both the Harappan and Ash Mound peoples. The former probably also used them as draught animals. The situation was similar with the IEans on the steppe with their version of Bos cattle playing a major role in
Read 26 tweets

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