The once vigorous lankan flavor of the Hindu tradition had several rituals with deshIya liturgies which were marginalized or exterminated relatively recently by the resurgent sthaviravAdin-s of the shAkyamata. Some examples included the extensive sekra-geDi-shAntiya, an aindra
ritual. One major center of his ritual was Padeniya in lankA where a temple housed his image. Now believed to have been absorbed into the saugata vihAra where the idol is still apparently there. He is said to have sent viShNu to aid the vijayan colonization of lankA from India&
along with viShNu and rudra invented the brAhmI script for the lankans to write and wrote out the word svasti as an illustration. Another such text was the pattinI-yAga which laid out the ritual for the goddess patnI. Then the amara-shAntiya to various deva-s & the planetary
navagraha-shAntiya. The amarashAntiya had a prAjApatya foundation as it opens with the invocation of mahA-bamba (mahAbrahmA); then sarasvatI, viShNu, skanda, indra, vaLLi ammA, kAma, vaiShravaNa, yama, agni, vAyu, the directional elephants, navagraha-s and 12 mountains
The strong kaumAra tradition is found as part the major invocations of skanda in the amara-shAntiya and pattinI-yAga and also independently in the ritual invocation of kumAra known as kanda-kumAra-sehella usually recited on ShaShTI-s. The lankan tradition preserves an interesting
archaic numerical connection of kumAra (and vinAyaka) to the marut-s. The myth goes that umA birthed at once *7* kids. viShNu gathered 6 of them and made them 1 kid kanda-deviyo i.e. ShaNmukha & made the other into the elephant-headed gaNa-deviyo. In the complete lankan cycle he
is said to have defeated the yakSha-s while in a smaller cycle he is said to have defeated the asura-s, dwells in a 33 level palace with vaLLi ammA & some times another wife called devI. viShNu is said to have obtained for him a spear during the churning of the ocean. He said to
have been in the fiery torch with which patnI burnt the pANTiyan-s (again an old motif). He is invoked at the lord of lankA and the sthavira-s were forced to grudgingly accommodate him by saying that he is the future buddha. They claimed that 1 of his gaNa established bauddham

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More from @blog_supplement

25 Feb
@omarali50 I think I agree with the broad thrust of Dr. Khan's presentation but disagree with 2 specifics: 1) indra was not a BMAC deity acquired by IA (long story but that claim can be falsified in more than one way). 2)The veda-s (my own side sometimes sees it that way) are not a monolith
@omarali50 from a historical perspective. In my reconstruction the later parts were composed after the Arya-s had conquered & settled in northern India. At that time they definitely encountered peoples who were more melanized than them :e.g. nishAda & kirAta & probably the original shUdra
@omarali50 who were perhaps an antagonistic fraction of the Harappan/Harappan periphery people (in the old context not what the term meant later as a hold all 4th varNa). However, contrary to occidental indologists whom he's evidently following, I have strong reasons to argue that the
Read 11 tweets
20 Feb
@parithranaya As far as the marAThA english conflict R. Cooper's work still remains useful. I think the marAThA attention to military modernization has been vastly ignored e.g. the English sources themselves record indigenous production by mahAdjI shinde of ordnance at Agra. His forces were
@parithranaya equipped with these weapons in battle & much latter Duke of Wellington remarks about their successors: "ordnance so good and so well-equipped that it answers for our service" Thus he systematically took up marAThA artillery into English formations. Moreover, marAThA's sought
@parithranaya foreign experts not to just buy weaponry but to obtain advice on making their own. For example, shinde consulted extensively with Scottish engineer Sangster while establish 1 of the largest arms production centers in the country at Agra. His khArkhAna had 5 divisions producing
Read 7 tweets
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
Read 4 tweets
19 Feb
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.
Read 4 tweets
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
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

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