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5 Nov, 5 tweets, 2 min read
The so called fountain stones, which adorn sacred water outlets in Himachal, have a range of interesting iconography that has been poorly explored. Let's consider a few: This e.g. from Sahi has in the panel above the outlet viShNu nArAyaNa flanked by 4 water goddesses. The top
panel has an interesting combination of shaiva & vaiShNava deities. The central rudra is flanked immediately by saMkarShaNa & vAsudeva. To their flanks are gaNesha and skanda
A fountain stone from the Chamba region showing rudra flanked by gaNesha and likely skanda.
A fountain stone from the Chamba region with viShNu confronting madhu& kaiThabha. Above is a panel with vinAyaka flanked by 9 planetary archons. The male figure with sword & 2 women remains unclear
A fountain stone from the Chamba region with a li~Nga. 2 couples with one on a horse & sword+shield. A horseman with sword shield: their significance is mysterious

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manasataramgini Profile picture
5 Nov
A pratihAra age shrI-viShNu from Rajasthan
On this one there is a tricephalic rudra on the top; below that a li~Nga. In central left panel rudra & umA with a bull can be seen, center 3 water goddesses; right 2 unidentified deities
This exemplar from Sai, HP has a li~Nga above the outlet; a top panel with the moon& sun archons flanking viShNu, rudra, brahman; 2 goddesses like umA (L) & ga~NgA (R); the 2 figures flanking the li~Nga are likely ritualists.
Read 11 tweets
manasataramgini Profile picture
28 Oct
How did the Hinduization of the east happen? One hypothesis has been cultural diffusion. It is currently the preferred hypothesis among the "mainstream" academics of the Abrahamosphere. Additionally they emphasize a role for Buddhism while downplaying any
biorxiv.org/content/10.110…
role of H. This hypothesis believes that it was largely a memetic transfer with little actual admixture of people from India. However, we know from at least as early as the 500s of BCE the H were deeply involved in East Asian trade. Moreover, the East Asian traditions themselves
e.g. that from Khmer acknowledge the role of the H kauNDinya in their foundation mythology (also found in chIna sources). This suggested that the H were physically moving into the east to found kingdoms. This latest article from Changmai et al shows the clear presence of an
Read 8 tweets
manasataramgini Profile picture
27 Oct
good point: the tirumantiram represents a syncretic tradition combining the siddhAnta & the traipura systems. The drAviDa-stotra to vArAhI you cited from it is indeed clear on this matter. It inheres specifically from the kameshvarI lineage of the traipura system that was
particularly strong in the drAviDa country as presented in the lalitopAkhyAna. In that vArAhI & her 1000 pArShadI-s are incorporated independently of the other mAtR^i-s as daNDanAthA or the commander of the armies of kAmeshvarI. tripurA herself is praised by an epithet invoking
the acts of vArAhI as: vishukra-prANaharaNa-vArAhI-vIrya-nanditA | We also have evidence from the adoption by the nAstika-s of the widespread existence of an independent cult of vArAhI; some H temples to the deity throughout the country support that contention.
Read 4 tweets
manasataramgini Profile picture
27 Oct
A pantheonic scroll of the Koreans from the Haein-Sa temple from 1862 CE depicting 124 deities being derived in part from the Hindu pantheon. The two prominent identical looking deities in this section are brahman (left) & indra (right)
The next section of scroll prominently depicts rudra (left): 3 heads holding trishUla&moon keeping with old iconography; rAjarAja (right) holding moon& sun. skanda center with lance. Known as Tongjin Posal or Wit'aechon in Korean the kaumAra tradition emerged from in east Asia
Daoxuan lüshi gantong lu, where the chInAchArya Daoxuan in the early 600s presented a peculiar narrative of the "conversion" of skanda to the nAstika heresy & as a deity whom the chIna bauddha-s must hold as their ideal. He is said to have miraculously appeared to the chIna &
Read 8 tweets
manasataramgini Profile picture
26 Oct
@arya_amsha I saw this twt earlier & was tempted to respond but desisted because 1 could ask: if a v2 or v3 claims to have studied the veda how do we know he really did so.. If we set that aside we can cite the following unambiguous cases: shrauta rituals- many v2s have done it close to
@arya_amsha modernity. e.g. the ashvamedha of jayasiMha-II, his successors continued shrauta rites down to the 1900s. Even in bauddha-dominant lankA we hear of vijayabAhu-2 performing shrauta somayAga in the 1100s. closer to our times in the late 1900s Jichkar, a v4 by birth adopting v2/3
@arya_amsha varNa performed a somayAga. In terms of actually studying the veda, the mAnasollAsa of someshvara-deva chAlukya clearly states that the v2 should study the shruti after upanayana. Did kings really do so around that time? We have the evidence from aparAditya the shilahara's
Read 4 tweets
manasataramgini Profile picture
26 Oct
Issues related to this essay get discussed episodically on the TL. With due respect to @Telugutalli, there is 1 point where I disagree & another where (going against the grain of most H on this medium) I think H need to be more circumspect (trigger warning). 1st the disagreement
I do think history is important, and the failures at writing an objective history for yourself will result in others writing it & robing you of your past. What is meant by objective: when you write for yourself you have to eschew the impulse to fall prey to contrafactual accounts
just because they feel good. Now this can be difficult for a nation which has an undistinguished past;however, it is not an issue for the H to tell their own history factually as surviving ancient nation, when many of their cousins have been wiped out by the same forces that seek
Read 8 tweets

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