The article itself is a very great read. Coming back to the topic. The depiction clearly shows there are three waves of Islamic advance into India - Arab Imperialism, Turkic advances under the Ghaznavids and Turkic advances under the Ghurids. Background Indochelys spatulata is an extinct turtle from the Early to Middle Jurassic Kota Formation of the Pranhita–Godavari Gondwana basin, India. The holotype and previously only known specimen is a partially eroded shell that had been collected near Kota village, north of Sironcha, in Maharashtra State. Dakshinakali and Chinnamasta Curse Removal Mantras: Dakshina kali Shapa Vimochana Mantra and Chinnamasta Shapa Vimochana Mantras or Slokas in Sanskrit.
The pravargya is an exalted vedic sacrifice performed by an Arya to
the ashvins and offers a glimpse of the fusion of the two ancient
ritual streams of the ancient Aryan past. One component of it is the
ancient gharma rite to the Ashvins probably instituted by the bhR^igus
under the great atharvan chyavAna. ChyavAna was revived from
decrepitude and disease by the ashvins and went on to win sukanya the
daughter of shAryAti and accordingly in their honor offered the great
sacrifice of milk. Then the bhArgava dadhichi, gained the madhuvidyas
from the ashvins who had fixed on him the head of the horse, hence he
worshipped them as the gods of medicine. These ancient memories
resulted in the atharvans instituting a sacrificial pouring for the
Ashvins with the mantra AV 7.73 (Shaunaka SaMhita of AV,
samiddhoagnir…). Simultaneously in the Vedic stream of the bhAratas,
the school of the prAjapatya vAishvAmitras instituted a rite to
commemorate the twelve month year also known as prajapati, with a
twelve day pouring two the deities: savitA, agni, mAtarishvAn, the
Adityas, the nakshatras, the R^ita, dhAtA, bR^ihaspati, mitra, varuNa,
indra and soma. The end of the year was marked symbolically by the
beheading of prajapati by rudra. The restoration of his head in the
new year was through the surgery of the ashvins.
the ashvins and offers a glimpse of the fusion of the two ancient
ritual streams of the ancient Aryan past. One component of it is the
ancient gharma rite to the Ashvins probably instituted by the bhR^igus
under the great atharvan chyavAna. ChyavAna was revived from
decrepitude and disease by the ashvins and went on to win sukanya the
daughter of shAryAti and accordingly in their honor offered the great
sacrifice of milk. Then the bhArgava dadhichi, gained the madhuvidyas
from the ashvins who had fixed on him the head of the horse, hence he
worshipped them as the gods of medicine. These ancient memories
resulted in the atharvans instituting a sacrificial pouring for the
Ashvins with the mantra AV 7.73 (Shaunaka SaMhita of AV,
samiddhoagnir…). Simultaneously in the Vedic stream of the bhAratas,
the school of the prAjapatya vAishvAmitras instituted a rite to
commemorate the twelve month year also known as prajapati, with a
twelve day pouring two the deities: savitA, agni, mAtarishvAn, the
Adityas, the nakshatras, the R^ita, dhAtA, bR^ihaspati, mitra, varuNa,
indra and soma. The end of the year was marked symbolically by the
beheading of prajapati by rudra. The restoration of his head in the
new year was through the surgery of the ashvins.
The myth of the cephalic surgery on prajapati and dadhichi served as
the fusion point of these rites during the early settlement of the
bhAratas in the sub-continent. This resulted in the pravargya rite in
which marks the restoration of the head of yagna or the prajapati also
called makha’s head in the brAhmaNa literature. Thus the taittiriya
AraNyaka states:
te devA ashvinAvabruvan.h | bhishhajau vai staH | idaM yagnasya shiraH
prati dhattameti |…
The head in the pravargya rite is symbolically denoted by a parvargya
pot. Thus is the rite performed:
The adhvaryu first set up sacrficial fire and offers ghee to savitA.
Then he mixes clay and makes the pravargya pot with an hour glass like
shape with a spout in the top half from three pieces of clay. He also
makes the other chamasas and the ladles for the rite with the
remaining clay. They are sun dried and then the adhvaryu fumigates
them in a fire fueled by horse dung. Then they are heated in the fire
in the sacrificial pit taken out and cooled by the pouring of goat’s
milk. On the day of the rite the adhvaryu uses his forceps to hold the
pravargya pot over the AhAvaniya fire and melts ghee in it and the
prastotA priest sings the pravargya sAmans during this process. The
pot is then place on a raised altar on a silver disk. Ghee is poured
again into it and its heated by the adhvaryu and then surrounded by
samids and covered with a gold lid and a fire lit. It is fanned with 3
fans till the pot becomes redhot and all except the yajamAna’s wife
look at it chanting yajushes. Finally the other participants leave and
the pratiprastAtA priest and yajmAna’s wife not looking at the pot
chant the fertility yajushes to tvashTa. Then a goat and a cow are
milked and the milk is poured into the pravargya pot. It is then held
by tongs and taken to the AhAvaniya fire and the gharma offering to
the ashvins is made. An indra pouring with the formula “svAhendrAya
svAhendrA vaD.h” is made and the milk is made to overflow from the pot
into the fire. The pourings to pUshaN and rudra are made. Then after
performing the agnihotra and worshiping the prANa as indra and agni
with the formula “prANa evainaM indratamegnau juhoti” the yajamAna,
his wife and priests eat the congealed milk of the gharma with honey.
The adhvaryu then disposes the sacrificial implements used in the
rite: the forceps, the tripod, the fans, two fire pokers in the east
by arranging them in the shape of a man. The prastotA priest sings the
rakshoha sAmans during the process. Then singing the shukra samans,
the yajamAna, his wife and the priests dispose the pravargya pot on
the east on the west sides of the uttaravedi platform. If he desires
to slay his foes he lays a death-dealing charm invoking
agni-vaishvAnara and disposes it on the branch of an audumbara fig
tree. He may also dispose it near a termite heap with darbha grass for
successful farming.
the fusion point of these rites during the early settlement of the
bhAratas in the sub-continent. This resulted in the pravargya rite in
which marks the restoration of the head of yagna or the prajapati also
called makha’s head in the brAhmaNa literature. Thus the taittiriya
AraNyaka states:
te devA ashvinAvabruvan.h | bhishhajau vai staH | idaM yagnasya shiraH
prati dhattameti |…
The head in the pravargya rite is symbolically denoted by a parvargya
pot. Thus is the rite performed:
The adhvaryu first set up sacrficial fire and offers ghee to savitA.
Then he mixes clay and makes the pravargya pot with an hour glass like
shape with a spout in the top half from three pieces of clay. He also
makes the other chamasas and the ladles for the rite with the
remaining clay. They are sun dried and then the adhvaryu fumigates
them in a fire fueled by horse dung. Then they are heated in the fire
in the sacrificial pit taken out and cooled by the pouring of goat’s
milk. On the day of the rite the adhvaryu uses his forceps to hold the
pravargya pot over the AhAvaniya fire and melts ghee in it and the
prastotA priest sings the pravargya sAmans during this process. The
pot is then place on a raised altar on a silver disk. Ghee is poured
again into it and its heated by the adhvaryu and then surrounded by
samids and covered with a gold lid and a fire lit. It is fanned with 3
fans till the pot becomes redhot and all except the yajamAna’s wife
look at it chanting yajushes. Finally the other participants leave and
the pratiprastAtA priest and yajmAna’s wife not looking at the pot
chant the fertility yajushes to tvashTa. Then a goat and a cow are
milked and the milk is poured into the pravargya pot. It is then held
by tongs and taken to the AhAvaniya fire and the gharma offering to
the ashvins is made. An indra pouring with the formula “svAhendrAya
svAhendrA vaD.h” is made and the milk is made to overflow from the pot
into the fire. The pourings to pUshaN and rudra are made. Then after
performing the agnihotra and worshiping the prANa as indra and agni
with the formula “prANa evainaM indratamegnau juhoti” the yajamAna,
his wife and priests eat the congealed milk of the gharma with honey.
The adhvaryu then disposes the sacrificial implements used in the
rite: the forceps, the tripod, the fans, two fire pokers in the east
by arranging them in the shape of a man. The prastotA priest sings the
rakshoha sAmans during the process. Then singing the shukra samans,
the yajamAna, his wife and the priests dispose the pravargya pot on
the east on the west sides of the uttaravedi platform. If he desires
to slay his foes he lays a death-dealing charm invoking
agni-vaishvAnara and disposes it on the branch of an audumbara fig
tree. He may also dispose it near a termite heap with darbha grass for
successful farming.
Also finally the soma while not directly offered in the Taittiriya
AraNyaka form of the rite, it was possibly originally present as in
the soma offering of the bhR^igus to the ashvins. A relic of this is
seen in the pavamAna sAmans sung in course of the rite.
AraNyaka form of the rite, it was possibly originally present as in
the soma offering of the bhR^igus to the ashvins. A relic of this is
seen in the pavamAna sAmans sung in course of the rite.
Now the issue is that the pravargya pot is a very distinctive
structure that necessarily must appear in the archaeological record.
Especially given the gold/silver base and lid of the pot finding such
structures may be possible. I would like to hear from list members
regarding any pottery that may fit into the parvargya apparatus and
their possible dates and associations. Is there any such material from
Kalibangan for example? Sankalia mentions some pot associated with the
Malwa culture would anyone have details on it?
structure that necessarily must appear in the archaeological record.
Especially given the gold/silver base and lid of the pot finding such
structures may be possible. I would like to hear from list members
regarding any pottery that may fit into the parvargya apparatus and
their possible dates and associations. Is there any such material from
Kalibangan for example? Sankalia mentions some pot associated with the
Malwa culture would anyone have details on it?
Interested readers may also consult: J Houben, J Gonda and J
Buitenen’s works on parvargya. Houben’s is a good brief summary with
English translation. Buitenen’s interpretations of the rite are in my
humble opinion completely flawed. Gonda talks of psychic effects of
soma, and ghee drinking in the rite…. But i doubt these were really
relevant.
Buitenen’s works on parvargya. Houben’s is a good brief summary with
English translation. Buitenen’s interpretations of the rite are in my
humble opinion completely flawed. Gonda talks of psychic effects of
soma, and ghee drinking in the rite…. But i doubt these were really
relevant.
We had promised a blog post on hedonism & its destructive effects on a civilization but put it off due to laziness but finally got around to it.
Repeatedly we see fire brand Mullah’s & Christian preachers rebuking the West for what they claim is its “hedonism” which they identify with phenomena such as abortion, family breakdown, consumerism, materialism etc. The question is, are they right?
From our study of history, they appear to be correct though Hindu admirers of the West may protest as it goes against all their cherished ideals.
The signs of a decaying society are many but none is as important as a society that cannot replace its dying members i.e. a society with a below replacement birth rate. Thus we will discuss the topic of hedonism with this in mind.
Ancient Greece & Rome:
Many Hindus including the ones who are supposedly involved with Hindu activism have a very poor understanding of their own history leave alone the history of ancient Greece and Rome. But the study of the downfall of these two civilizations is very important because the very same enemies which destroyed them are now trying to destroy us (see: http://manasataramgini.wordpress.com/2013/02/10/the-end-of-the-heathens/).
Manasataramgini Tantra
Greece was once a glorious heathen civilization but became a vassal of the Roman Empire because of different reasons. One of these reasons seems to have been identified by the Greek historian Polybius whose writings describe the rise of Rome and its domination of Greece. According to Polybius:
![Manasataramgini arjuna Manasataramgini arjuna](https://pbs.twimg.com/media/DkhSscJX4AExFGJ.jpg:large)
In our own time the whole of Greece has been subject to a low birth-rate and a general decrease of the population, owing to which cities have become deserted and the land has ceased to yield fruit, although there have neither been continuous wars nor epidemics. 6 If, then, any p385one had advised us to send and ask the gods about this, and find out what we ought to say or do, to increase in number and make our cities more populous, would it not seem absurd, the cause of the evil being evident and the remedy being in our own hands?º7For as men had fallen into such a state of pretentiousness, avarice, and indolence that they did not wish to marry, or if they married to rear the children born to them, or at most as a rule but one or two of them, so as to leave these in affluence and bring them up to waste their substance, the evil rapidly and insensibly grew. 8 For in cases where of one or two children the one was carried off by war and the other by sickness, it is evident that the houses must have been left unoccupied, and as in the case of swarms of bees, so by small degrees cities became resourceless and feeble. 9 About this it was of no use at all to ask the gods to suggest a means of deliverance from such an evil. 10 For any ordinary man will tell you that the most effectual cure had to be men’s own action, in either striving after other objects, or if not, in passing laws making it compulsory to rear children.
Bhairava Manasataramgini
Greece continued as a civilization (though shorn of its former glory) because the conquering Romans were also heathens who admired Greek civilization but the entry of Abrahamics will change the dynamics as we shall see.
Around 150 years after Polybius wrote the above, the Romans themselves seemed to have succumbed to the same hedonism and stopped having enough children which prompted Emperor Augustus to make a passionate speech condemning the childless as worse than murderers while he praised the prolific. The entire speech is available online and we highly recommend the hedonists who populate the so called “Hindu right” to read it:
As can be seen, the Emperor was rightly concerned the destructive effects of a below replacement birth rate thanks to the hedonism which seems to have infected the prosperous Romans. But passionate speeches apart, there seems to have been no great change in the attitude of the Roman populace and things continued on a similar path. This may not have been so destructive if a new Abrahamic virus known as Christianity had not arisen and preached very different values. Christianity was to ultimately put an end to the Greco-Roman civilization for good.
Manasataramgini Race
![Manasataramgini Manasataramgini](/uploads/1/1/7/5/117520231/978839416.jpg)
The Christian growth in the early Roman Empire has been explored by various authors including the Romans themselves. Kelsos/Celsus for example claimed that the Christians proselytized among women, slaves, and the uneducated because they feared knowledge. Proselytization no doubt played a part in Christian growth, but a good chunk of the growth also seems to have come from their higher birth rates because the Christians condemned harmful acts such as abortion and infanticide. For example in his “The Rise of Christianity” Rod Stark makes the claim that from an insignificant cult the Christians grew to become 18% of the Roman Empire by the time of Constantine. Other scholars estimate them as being around 10%. Variations in estimates apart, the reasons Stark gives are eye opening and deserve consideration. One of the reasons he offers is that the Christians by encouraging marriage and childbearing promoted higher birth rates among their own community. At the same time the Pagans were either stagnant or in decline because of the hedonism condemned by Emperor Augustus which resulted in things such as abortion, infanticide, bachelorhood. In time the Christians grew powerful enough demographically that Constantine declared their religion to be official and set about exterminating the pagans, the rest as they say is history and this marked the end of the road for our heathen cousins in that part of the world.
Some may say this is speculation, to that we answer that it is well founded speculation as the same trends are visible in the modern world to those who wish to see. One may refer to the works of the authors Eric Kaufmann & Michael Blume for more on this point:
Mantra Manasataramgini
Interested people are also advised to watch the following talk by Kaufmann:
Manasataramgini Complete Index
So much for Ancient Greece & Rome, in a subsequent post we shall analyze more modern trends including the trend among Hindus as we are seen sliding down the same decadent path (aided & abetted by the “Hindu right”) as our ancient cousins.