Revised: Numbers in the RV. Note that they are mostly "Benfordian" except for 3 and 7. These were clearly over-represented by ~3-5 times suggesting that they had a special significance. A whole sUkta to the ashvin-s 1.34 of hiraNyastUpa is one of triads.
3 comes in several key compounds such as tridhAtu: 26 x It means 3 divisions or parts. This term was perhaps ancestral to the later trihumoral theory of traditional medicine given a mantra to the ashvin-s: " trir no ashvinA divyAni bheShajA ...tridhAtu sharma vahataM shubhas patI
Another common compound trivandhura (10x) is also strongly associated with the car of the ashvin-s. The other common compound is trivarutha (11x) meaning triple fortification. This brings to mind the circular & square fortifications associated with the Sintastha-Andronovo complex
Another is tripR^iShTha: with 3 surfaces or 3 backs -- this is usually applied to the god soma. I'm still unclear about the metaphor but it probably implies the pervasion of the 3 realms. 3 also appears in the name of the god trita with deeper IE roots, e.g., Greek Triton
As for 7 we have some similar compounds as 3: tri-chakra : sapta-chakra. Whereas the former is the car of the ashvin-s, the later is associated with the car of somApuShaNA. We also have tri-dhAtu & sapta-dhAtu as parallels. However, saptAsya or saptashiras are divine -- agni&
bR^ihaspati. While agni is sometimes seen as 3-headed, the most common tricephalic entity is the demonic trishiras tvAShTra. Thus, the divine hotR^i bR^ihaspati is 7-headed while the partisan of the dAnava-s is 3 headed. Similarly we have 7 hotR^i-s or R^iShi-s; 7 mothers etc.
Some of the tripartation of the demonic is shared with the Greek exemplars like Geryon and Kerberos. The 7 heads of agni was probably associated with 7 Pleiades -- a number preferred in archaic records. The 7 heads of bR^ihaspati parallels the 7-headed chant mentioned more than
once in the RV. Sometimes it is called the 7-headed 3- fold chant. This metaphor is not entirely clear to me but perhaps refers to the sAman with its 7 tones?
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I currently see the matter as being somewhat complicated. There is definitely a clear ancestral component going back to early IE & earlier I-An. However, the case might be made for specific Greek-Aryan parallels in linguistic& philological terms. When viewed probabilistically
(Bayesian if you like), this builds up quite a bit; e.g., lu~N/la~N formations, word for arrow eis:iShu; liT usage in epic language; geometric formulation of altars, certain specific epic motifs... making some kind of specific link between Gr & Aryan more probable than the
alternative. This had led earlier to the suggestion of Greco-Armeno-Aryan, Phrygian probably in that mix. However, over the past 5 years, the archaeogenetic evidence has decisively (IMO) pushed the evidence in favor of the alternative branching Balto-Slavic+Aryan. This would mean
A long thread pertaining to Alonso's work. I sort of feel induced to comment. I think what Alonso has noticed are mostly not specific similarities between the Mbh & Greek epic -- what in biology we would call synapomorphies. Rather they are motifs from the ancient IE past that
are widely spread across the IE mythosphere. What they illustrate is that certain motifs were common to ancestral IE epic traditions & new historical events were fitted into these old thematic "wave-guides." Importantly, there are more specific motifs that link Indo-Iranian
traditions as would be obvious, & other that link Celtic & Indo-Iranian. These of course demolish Alonso's idiotic thesis of borrowal but reinforce the early IE emergence of many of the motifs. It is likely that a post-Yamanaya synapomorphy can be posited for the shared Celtic&
nature.com/articles/s4200…\\
A rather remarkable study. The authors propose that infection by the apicomplexan parasite Toxoplasma changes the behavior of wolves and makes them greater risk-takers, thereby increasing their tendency to break off and found their own packs or become
leaders of packs. They propose that this behavior brings them in contact with pumas that the wolves normally avoid and results in increased propensity for them being infected by the parasite on one hand and increased propensity to transmit them to the cat, which is the definitive
host (where the parasite completes its sexual cycle), on the other. Thus, the parasite manipulates the behavior of the wolf, in a sense it even imparts the host with a possible positive effect on fitness, to further its own transmission. This parallels the house cat-rodent cycle
To clarify, I don't think any of the evidence supports that. The history of pR^ithvirAja is shrouded in agenda-driven myth making. The Mohd. authors obviously wanted to illustrate the triumph of the army of Islam against the H & slant their narratives thus. The nirgrantha-s while
acknowledging that chAhamAna rule was a golden age for them, are still ill-disposed toward the sanAtana-dharma that the kings followed. Hence, they tend to present the king in a negative light -- i.e., blame his defeat on being slothful or given to excessive love for this woman
The white indologists, given their expected biases, have gone with the Mohd. & vivAsa chroniclers, while trying to claim that H accounts were myth-making. They have tried to argue that 1. pR^ithivirAja was not an important ruler; 2. He probably never ruled over dilli; 3.He was as
The physician/chronicler of the Rashid ad-Din records a curious Mongol exploratory expedition to Siberia commissioned by Sorghaghtani Beki the wife of Chingiz Khan's youngest son Tolui. She is said to have assembled 1000 men under 3 of her commanders to sail north on the Angara
river. They discovered a province near a ``sea of silver'' and are said to have obtained so much of the metal that it could fit in their vessels. Lower down on the Angara, near what is today the Bratsk reservoir, silver pitchers associated with the Ashina clan of the Blue Turks
were recovered in the last century. This suggests that there might have been knowledge of a silver deposit in the Angara region among the Turko-Mongol peoples of Mongolia.
The pichChilonmAda of the American intellectual Sam Harris is not entirely unusual -- it just that he honestly expresses his thoughts in words unlike many others, whose behaviors suggest that they hold ideas very close to him. This did not begin with vijaya-nAma-vyApArin becoming
the mahAmlechCharAT. The recent Euro-American academe has bred a certain common type among those of European/Euro-West Asian ancestry that loves to conform. We psychoanalyze this as primarily stemming from their non-reversal to a natural religion after their faith in a West Asian
counter-religion weakened. Thus, they need things to believe in & feel part of a tradition larger than themselves. navyonmAda satisfies that but there is also an urge to feel heroic in the fight against the shaitan -- probably stemming from the vAsana-s of the counter-religions.