The mentions of kubera in the 18 parvan-s of the mahAbhArata & the 7 kANDa-s of the rAmAyaNa. The normalization is by number of hemistiches (dala-s) which is reasonable given their metrical similarity with anuShTubh/triShTubh dominance. When normalized the rAmAyaNa mentions
kubera 1.96 times more frequently than the mahAbhArata. kubera is most frequently mentioned in parvan 3 of mahAbhArata which houses the rAmopAkhyAna, rich in allusion to the kaubera tradition. This supports the contention that the rAmAyaNa grew within a milieu where the kubera
cult was dominant, even if its main deity is to a degree presented "via supersession" to magnify the ikShvAku heroes. In the rAmopAkhyAna that is less so.
For absolute numbers we have for mentions in hemistiches:
mahAbhArata: 294 in 224744
rAmAyaNa: 89 in 37447
Note this is the "super-mahAbhArata" i.e. the opposite of the critical edition (nothing left out from any available complete recension)
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This is a topic I have commented a lot on, nevertheless: "same DNA" thing is what in America goes under the name racism. Race & religion are topics that evoke great passion& there is nothing surprising about it. But people need to have an objective look at it. Theory accurately
predicts that organisms will favor kin. In visual animals like humans this will involve looking for people who appear similar. They are likely to be kin -- nothing peculiar. Hence, there is an innate tendency to favor those who look like you against those who dont. However,
in biology the conflicts span many levels. As some culture had a proverb me against my brother; my brother & me against my cousin; my bro+cousins against tribe, tribe against other tribes etc. or something like that. It is conceivable that groups of people who look more similar
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.
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.
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
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.
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 &