@gorakhvacha Not sure the aniconism was a major part of Lingayatism until recently. Though really much of its positioning of as a counterreligious group is relatively late, and like the sikhs, heavily influenced by the British
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'andra
8.6K posts
I find the vegetarianism of eka sharana groups like damdami taksali sikhs and Lingayats very interesting. Typical counterreligious aniconic heterodox systems but this one tenet severely destroys a natural alignment they could've had with anti Hindu forces, this is seen here too.
Sameer Rao@CivitasSameer
This is literally blasphemy of a Lingayats faith. You have this lad here openly encouraging lingayats to consume beef, and it's all based on his own interpretation of a sharp critical poem. Lingayat belief at its core is ahimsa-ic. Most lingayats in Karnataka are vegetarian. This is why lingayat mutts in Karnataka are vehemently against eggs in mid-day meals. They went against Bommai government because he wanted to introduce eggs in to the diet. There are real lingayats and there are larpers.
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@Depra_Surfs @BmaAnirudh @ParyushanOfEast Yeah this is something I was wondering. I haven't looked into this but the most common case of recorded pratiloma seems to be v1 dynasties marrying daughters to v2 ones. Not sure how strong the marriage argument is
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@ghostofUGK @shrutammegopaya That's the point for its dating. It has references to bhakti emerging in the South (specifically Dravida) which is also supported by its Mahatmya-s. For the most part, it is also considered to be dependant on Nammalvar though this is more controversial
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@useoneonly @shrutammegopaya maybe parts of it but dating the entirety of the bhagavata to early medieval would make it contemporaneous with the alvars. implausible that a freshly created text would spawn a canon for the ages
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Some pieces of bhAgavata lore (like kRSNa stealing the dresses of gopis) might have made its way into the great sanskritic texts (like bhAgavata purANa) from the south
These incidents might have their origins in sangam literature
Arun 🌞@Arun_vish
Hit me with the craziest history about Tamil Nadu that you know
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@ghostofUGK @shrutammegopaya The Bhagvata is dated to the later Gupta era at the earliest but usually the early medieval. Sangam literature's latest bound is 300 CE, usually earlier. To get them to similar dates you'd need to follow the fringe scholars that think the latter is a grand archaized fabrication
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@shrutammegopaya sangam texts probably coincide with the consensus dating of bhagavatam, if not later. so there's no way to know.
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@shardula23 @NaushaGhalib Soma. Some versions of the Sautramani have the yajamana, usually a king (but not exclusively, the priest does as well) consume sura to recover their strength to properly consume soma. Sometimes the sura is given the hairs of certain animals so that their strength can be obtained
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नग्नहु-“ferment”, a mixture of herbs and specific substances which are used in the fermentation of surā in the Sautrāmaṇī rite, as an expiation for “excess” in soma drinking.
Sameer | 8.5 hrs sleep enjoyer @dxrsam_0
#Persian 🥖 nān “bread” ↑ *naγan [Note Balochi nagan, Pashto naγan, Bactrian ναγανο] ↑ Proto(-Indo?)-Iranian *nagna- found in #Sanskrit न॒ग्नहु॑- ｢nagná-hu-｣ “yeast, ferment”.
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Even so, brāhmāṇa-s are strictly forbidden from drinking alochol by dictates of śāstra. Expiation is very strict - death by pouring hot wine.
Even when using as offering, viprajana-s should refrain from consumption. Very few exceptions to this rule.
Nabaarun Barooah@BarooahNabaarun
Bs, alcohol is one of the pancha-makara, which are mandatory offerings in vamachara tantra (practiced in Assam). No tantric ritual (in vamachara) dedicated to Kali and Bhairav can be undertaken without the offering of liquor.
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@Siradhvaja Shri Vidya, especially online, can be a bit...saturated so I wasn't sure what to make of them. But this group's scholarly output is very real
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@Siradhvaja Yeah some time back they just had a couple of blog posts so I quickly forgot about them. But now they have quite a bit
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@useoneonly The projects section on the site has more stuff than I had expected.
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@Siradhvaja I've seen them here and there but they seem to be really ramping out their publications recently
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Tripurā Tallikā is an independent group of Śrīvidyā practitioners and researchers working to make high quality Śrīvidyā texts accessible worldwide free of cost and open access.
Please check them out!
tripuratallika.org
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Quite fortunately for us a brilliant scholar who happens to be a woman has already made clear from her reading of the major foundation texts of Hinduism, the position and voice of women within it
dhanyaviṣṇu@dhanyavisnu
@opedimus @arya_amsha As a rule of thumb, you will never have a non-patriarchal social institution in pre-urban contexts. It's too easy to supercede the autonomy of a woman in other contexts, and so it will be the default mode.
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@BmaAnirudh @QuetzalThoughts @atlanticesque outside of the odd few exceptions, historians seem to be practically inherently liberal if not even further to the left
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@QuetzalThoughts @atlanticesque Not always Marxist influenced, plenty of serious non "grievance studies" type work is being done in the field. The field as a whole leaning left is simply because all academic disciplines, even the established ones, lean left these days
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'andra 리트윗함
@dhanyavisnu as much as the reverence towards the orthodoxy i have, imo- the influence of āgāmika-tāntrika religion has been positive.
this is coming from someone who found it a bit puzzling dealing with śruti & smṛti texts who grew up around the area of kathmandu where women are priests.
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@gorakhvacha @Agrimpaavaka @sarvamedha Some of them literally have a guru parampara going back to Jnananetra. There's no chance they're not a descendant of the Kashmiri system
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@Agrimpaavaka @sarvamedha Which is very sweeping because he doesn't take into account all the krama-mata material embedded in moosath manuals. Part about the karnamotini/bhadrakali sankalpa only too isn't accurate given R Ramanand wrote about mahabhairavaghorachandakali samkalpa at madayi.
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'andra 리트윗함
The Mauryas & Guptas are best understood not as distinct empires, but as dynasties of Imperial Magadha (544 BC - 680 AD).
Cāṇakya's key quest was persuading Magadha's existing bureaucracy from Nanda's side over to Maurya's.
Imperial Magadha's state apparatus had continuity.
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