- 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.
- Source: Manasataramgini. Posted by Decoding Hinduism at 2:53 PM. Email This BlogThis! Share to Twitter Share to Facebook Share to Pinterest. Labels: Amazing Mathematics, Ancient Indian Math- Madhava of Sangamagrama, Basic mathematical in Sanskrit, Dr. Ramanujan, indian math, Manasataramgini.
- Oct 14, 2018 - Tumblr is a place to express yourself, discover yourself, and bond over the stuff you love. It's where your interests connect you with your people.
When I think of the various contemporary Polytheisms actively engaged in reconstruction and restoration today, religions like Hellenismos, Kemetic Orthodoxy, Canaanite Polytheism, Romuva, and the like, it always seems to me as though contemporary Heathenry is a thing aside. I rarely see Heathen voices participating in pan-polytheistic dialogue, and by and large the mainstream Heathen community. Jul 26, 2012 - Uma-Mahesvara from Dhaka Dt, black stone H:31in x 14in., Dhaka Museum, Dhaka, Bangladesh.
(CHAKRA) You’ve probably come across hundreds of small and rarely updated blogs related to different aspects of Hinduism. To make your life easier in finding interesting, educational and resourceful Hinduism blogs, our senior editorial team has put together the following list of what we think are the top 10 Hindu blogs at the moment. Each of these blogs has a different focus, ranging from Hindu history, yoga, ayurveda to human rights and political issues. The top 10 Hindu blogs (in no specific order) are:
1. Hindu-Blog
Hindu-blog updates regularly about matters related to Hinduism (like festivals, fasting, rituals), the latest developments in Hindu society and religion and explores Sanatana Dharma (Hinduism). The high frequency in posts by the blogger and mainstream topics helps to keep readers engaged. We recommend this blog be followed by anyone wanting to know the what & why’s of many Hindu traditions, but don’t have hours of time to do research and reading.
2. bhAratendu
An excellent blog exploring Hindu history but with a unique perspective bringing out many not so well known facts. We dare say that this blog is a refreshing change from what we are used to in the Hindu blogosphere and a must read for any enthusiast of history.
3. Hindu Janajagruti Samiti
A mixture of news and blogs, Hindu Janajagruti Samiti helps to create awareness for issues with the intent to stop denigration of Hindu Dharma. It also shares educational posts about Hindu traditions and celebrations. We’ve noticed that most of its posts topics are somewhat exclusive and hard to find elsewhere on the web in such depth, making it a valuable resource.
4. Hinduism Today’s Blog
Hinduism Today is a worldwide publication focusing on all topics related to Hinduism and the Hindu community. This magazine inspired many members of The Chakra team and their blog is a great way to be up-to-date on all trending Hindu topics. Their blog also contains a daily inspiration post which we find very enlightening.
5. Western Hindu
Western Hindu is about a British Bloggers’ path towards the Hindu religion. The blog gives great insight and perspective of how a Caucasian westerner embraced Sanatana Dharma and his continued learning’s of various traditions and scriptures. Would recommend for anyone interested in Hinduism.
6. Manasa-Taramgini
“Manasataramgini” loosely translated from Sanskrit as means “mind waves”, a fitting name indeed for an encyclopedic blog exploring such diverse topics as Hindu art, architecture, history, evolutionary biology, and paleontology to name a few while consistently maintaining top quality standards. A truly thought-provoking and engrossing read once you begin!
7. Jaisiyaram Blog
![Arjuna Arjuna](https://pbs.twimg.com/media/DkhSscJX4AExFGJ.jpg:large)
Run by a non-profit organization, this blog contains a mix of posts on yoga, ayurveda and Hindu nutrition. We thought there should be at least one blog on this list covering these important Vedic sciences and traditions. Make sure you read this blog if you want to stay fit and live a healthy Hindu lifestyle.
8. Hindu Devotional Blog
A great blog full of mantras and bhajans for all Gods and Goddesses and is one of the best devotional resources we found available. Many of the blog posts are interactive with pictures and videos of the chants and mantras.
9. Hindu Human Rights
Hindu Human Rights (HHR) focuses on human rights issues and atrocities against Hindus around the world. If you want to follow the latest injustices faced by the Hindu community then this is only single place you will find this information along with related posts, picture galleries and actions.
10. Krishna.com Blog
Part of the Hare Krishna movement, ‘Back to Godhead’ is a magazine that also manages this blog. The blog provides information on everyday life from a Krishna conscious perspective and is a great read for any spiritual junkie.
Here are some other Hindu blogs that didn’t make our list, but you may want to check out.
HAF Blog (Hindu American Foundation)
The White Hindu
Rajiv Malhotra’s Blog (Huffington Post)
HAF Blog (Hindu American Foundation)
The White Hindu
Rajiv Malhotra’s Blog (Huffington Post)
Manasataramgini
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.
Manasataramgini Tantra
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?
Manasataramgini Twitter
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.