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manasataramgini Profile picture
@blog_supplement
Apr 30 • 8 tweets • 2 min read Twitter logo Read on Twitter
A good note on brAhmaNa-s in Central Asia & the sinosphere. I mostly agree with their presence in the Hunnic world -- something I'd independently talked about inspired by Golden's observation of the said ethnonym. I'm also adding a few assorted comments in no particular order
as the author of the above asked me to comment& something came to mind. I'd have to preface it by noting I'm no sinologist& am primarily interested in Indic& Turko-Mongolic matters but gathered a bunch of things at the interface. 1st it seems one of the transcriptions of brahma
"fan". The chIna bauddha author Daoshi of the Tang era writing in 668 CE states that there were 3 inventors of writing. 1st Fan who invented a rightward directed script; 2nd Chulu who invented a leftward directed script; 3rd Cang Jie who invented a downward directed script. The
The 1& 2 are said to have been invented in India & the 3rd in China during the time of the yellow emperor ~2650 CE. The 1st is obviously brAhmI& the second kharoShThI. Notably, the Northern Wei records that the city state of agni (modern Qarashahr) had poluomen writing&
worshipped(?) a heavenly god. This indicates that both transcriptions -- fan &poluomen,though divergent, were applied to the brahm-. The words fanzi & fanshu occurring in chIna writings, at least in some contexts should be understood as the shruti, i.e.,brahma word or brahma book
I think the term pó luó hè mó from "brahminical" has been understood as pure/holy/clean. Liangshu names India as Poluomen =v1 i.e., land of the v1s. Xuanzang confirms that &equates it with the land called Yindu. The Weishu also lists that poluomen formed the upper clan of Wuchang
& are said to know astral divination. The chIna-s mention arriving there after crossing the Xintou River (sindhu). So they are specifically taking of the southern reaches of the oDDiyAna kingdom -- v.significant for the tAntrika-s both H& bauddha. Given the web of associations I
think it is entirely safe to interpret poluomen when used for a person as v1 in the Mongol-/sino-sphere.

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More from @blog_supplement

manasataramgini Profile picture
Apr 30
The Khotanese language was the successor of older East Iranic shaka language. A major bauddha text in it has come down to us in fragments: the book of Zambasta. It mentions the invasion of Khotan by 5 enemies who harmed Khotan: mAMkuya, Red Khocas, huna-s, ciMgga-s, supIya-s
mAMkuya rro Inda heinA kho—ca u huna ciMgga supIya |
kye naa hvataana-kShIru bajo—ttanda ttu ju ye gSvu ne oysde ||
Emmerick translated this as: There are mAMkuya-s, Red Khocas & hunas, Cimggas, Supiyas, who have harmed our Khotanese land. For a time one has not been angry about
this. Bailey in the 1950s itself recognized that what was rendered as mAMkuya, would be originally something like monguya in a Turkic or Mongolic language. Now cimgga-s are well known to be the chIna-s who ravaged Khotan & still claim it. supIya-s are have been identified as the
Read 7 tweets
manasataramgini Profile picture
Apr 29
A yavana sealing showing god Pan with a goat before the fire altar surrounded by the zodiacal belt. In the ashvamedha ritual a goat is led before the sacrificial horse. The goat is for puShan & the horse is for indra. In the Greek tradition Socrates in this theological exposition Image
associates Pan with "all" -> pan -- a wordplay. He says: "Then Pan, who declares and always moves (ἀεὶ πολῶν) all..." This is reflected in the sealing as the zodiac. In offering of the goat to puShan in the ashvamedha a similar reference is made to the all-ness of puShan.
yan nirNijA rekNasA prAvR^itasya
rAtiM gR^ibhItAm mukhato nayanti |
suprA~N ajo memyad vishvarUpa
indrApUShNoH priyam apy eti pAthaH ||
facing to the good east, bleating repeatedly, the goat, is "all forms" -> vishvarUpa. Thus, Socrates was channeling an ancient IE memory
Read 10 tweets
manasataramgini Profile picture
Apr 28
The god Hermes slaying a Titan with his sword as his caduceus lies on the ground. Hermes is one the yavana cognates of the Arya puShan. The homology here is split between Hermes & his son Pan. Both share the goat symbolism with puShan. In the great riddle of the father manu he Image
says:
patha ekaH pIpAya taskaro yathAM eSha veda nidhInAm ||
One makes the paths prosperous, like a thief this one knows the sites of treasures.
This connection with paths & thieves is shared plainly with Hermes.
See this thread for more on how puShan also had a caduceus-like rod in the shruti:
Read 5 tweets
manasataramgini Profile picture
Apr 23
We have seen many "crackers" in our life. They were (& might still be) particularly common in the H IQ cohort in elite colleges & institutions. The cracker performs particularly well when then yardstick for his measurement has been laid out as objectively as possible. He also
develops well when there is single-valued reward function with no noise in it, viz., he can accurately estimate what the output y would be for the effort x he invested in. In such a regime he usually wins over all competitors & is locked in stiff competition with fellow crackers
If such an environment was stable it selects for increasingly better crackers -- those who have increasingly honed abilities to calibrate their input for the perfectly calculated output. The philosophy & the foundations of why a certain type of input do not matter to them as long
Read 5 tweets
manasataramgini Profile picture
Apr 18
1st, it is jAtavedas rather than akarAnta jAtaveda. The god agni manifests as several devatA-s in the shruti & the two main ones are agni jAtavedas & agni vaishvAnara. There are other less frequent ones like agni rakShohan, agni anIkavat & the like. There is a certain theological
complementarity between jAtavedas &vaishvAnara. agni jAtavedas is identified by the fire established at the beginning of the ritual burning unbroken through it. In the same sense he is also identified with the agni maintained through the generations by the ritualists -- an old IE
tradition. Hence, one may interpret jAtavedas as both: he with knowledge of the birth of the ritual in the proximal sense & he with knowledge of it in the sense of continuity from the primordial making of the fire. In the shruti he is offered oblations at the dawn ritual; thus,
Read 8 tweets
manasataramgini Profile picture
Apr 15
There is a tendency among many educated H to subscribe to philosophical perennialism of the form that all H religious systems, or even all world religious systems culminate in the same escathon. When I raised the question of why the escathons need to be the same, when there is no
evidence for that from within the systems, I never received a satisfactory answer. For example, is prancing as gaNa in rudra's retinue the same as a station on the moon as pitR^i? They tend to push those away as arthavAda concealing the same basic endpoint. Of course instead of
the lunar station, if we ask them if it might be same as finding a place in the retinue of viShvaksena, more than one has tried to tell has rudra = viShNu = brahman (n). I think H more generally need to come to terms with the idea that perennialism is a flawed & baseless
Read 5 tweets

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