In earlier saiddhAntika tradition the iconography of tumburu feature him in company of the 7 mAtR^ikA-s. This is contrast to his own root tantra-s of the vAmasrotas where he is presented with the 4 sister goddesses: the chaturbhaginI Here is the account from vairochana's manual:
The two surviving Nepalian manuscripts of the manual showing tumburu with the first 3 mAtR^i-s. He is shown with a tiger hide contrary to the text and without a trident. tumburu in this configuration is widely misidentified as "vINAdhara-vIrabhadra".
Here is the Bhanpura tumburu which matches the prescriptions in the manual including the trident and snake.
The above likely chandella or paramAra. Here is the pratihAra tumburu from Banda that likely matched the prescriptions with the snake and fragment of the trident seen.
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Good recitation of 5.23.3/4 of the atri-s. Note the peculiar nambUtiri transform n->L: revan -> revaL. It features the peculiar phrase vR^iktabarhiSh meaning twisted grass used in the ritual. This phrase has an interesting distribution in the RV:
counts of vR^iktabarhiSh
maNDala 1 ... 5
maNDala 3 ... 3
maNDala 5 ... 3
maNDala 6 ... 1
maNDala 8 ... 11
maNDala 9 ... 1
maNDala 10 ... 2
clearly the kANva-s have a much greater propensity to us this phrase than others. Then
vaishvAmitra-s & atri-s. Even in maNDala 1 of the 5, 1 is by the vaishvAmitra madhuChandas & 4 are by kANva-s include the founder of the clan kaNva himself. Thus totally the kANva-s have 15; vaishvAmitra-s 4 thereafter. Thus, the twisted grass though universal among v1s today
The chIna daiva dice like those used in maheshvara magic. Such prognostic magic ultimately had their roots in H tradition though the link has has been forgotten. The maheshvara magic and garuDa (pUrvasrotas)-tantra derived texts indicate the presence of shaiva (& kaumAra)
traditions in east Asia. While initial transmitted by tAthAgata-s like amoghavajra, they acquired a life of their own as cults. e.g. "jialouluo ji zhutian miyan jing" = scripture of Mantras of garuDa and gods seems to be 1 transmission of garuDa-tantra material by a Kashmirian
There were rites which used Avesha of individuals by ghosts, i.e. rudra-cheTaka-s & those that used dice. The cheTaka possessed a young individual who would then given a prognostication similar to the process of regular ghost dictation. While it is not explicitly mentioned in the
The equilateral triangle is not a common motif in most of H temple plans; however, it is extensively used in Kashmir. That it was prevalent in the Panjab before its destruction is clear from the shrine what is today the terrorist state. e.g. Mari Indus temple C.
The niche contained a sUrya image similar those in the widespread saura temples of western India.
A further worn out viShNu from the ruins of the mArtANDa temple: Note a unique aspect of Kashmirian temple architecture the use of the hexagonal and equilateral triangle symmetries. Quite unlike other H architectural traditions
The divergence between education & accreditation/keys to the cartel has deepened enormously in the American academe. Many from India (myself included) sought that academe primarily for the latter function although for difference reasons. But in the least it offered educational
opportunities outside the classroom, such as through technology access, libraries, talks by experts & sometimes peers. However, that role is diminishing over the years& accreditation remains the most powerful thing going for universities despite their capture by navyonmAda. Real
education is something that both teacher & student enormously benefit from. I still think that is best achieved via the old model where there is a "lock and key" relationship between the two. There is where I think the H system of the teacher & student finding each other remains
The pioneer of modern mahAbhArata studies, Sukthankar noted that the Mbh had probably been redacted by the bhR^igu clan. Here are the # occurrences of the bhR^igu/bhArgava & mArkaNDeya across the 18 parvan-s. bhR^igu & his descendants through paulomI are frequently mentioned from
from the R^igveda onward in the saMhitA-s. However, the 2nd line from bhR^igu's wife khyAti doesn't receive any notable mentions. However, in the mahAbhArata we find the emergence of a key member of this lineage mAkarNDeya. While missing the vedic saMhitA-s, tradition remembers
mArkaNDeya as an encyclopedic polymath: he composed the earliest of the paurANika narratives which form part of parvan 3; he's remembered as the composer of the first H work on painting; in H medicine he's remember as embryological theorist though his ideas were rendered false by
1 of the major proponents of Macro-Altaic Robbeets who for some reason gives it a new name "Transeurasian" has rehashed some of their arguments with supposed support from genetics. Now, I used to believe in some form of Altaic. I'm of the non-Greenbergian nature.com/articles/s4158…
opinion that to truly weigh in on some language phylogeny you need to have intimate knowledge of not just the linguistic tendencies but also the philology. Hence, I can hardly considered myself qualified to comment but some commonsense inferences from the general evolutionary
theory definitely applies, &I can comment on that basis. 1. The genetic relationships among the speakers of these language is not entirely surprising given that they come from a similar region. Yes, genetics can have bearing on linguistic relationships (like firming of I-Ir+Bl-Sl