Interestingly, the earliest textual meme of a ritually/spiritually accomplished person residing in a cemetery is that of Prātṛda Bhalla, who is expressly called a Brāhmaṇa and whom the great Bhāradvāja King of Brahmakṣatra ancestry, Keśī Dālbhya, engages to be his Udgātā.
This occurs in the Jaiminīya-Upaniṣad-Brāhmaṇa of the Sāmaveda. You can love or hate them but the Descendants of the Ṛṣis remain unparalleled in that individualist, competitive streak of producing new & fresh ritual, theurgical & theological conceptions.
Only idiots like that mediocre professor from JNU, referred to in the original tweet, will place limitations on the spiritual genius of the Ārṣeyas.
If you show a true Ārṣeya a so-called rural or tribal deity, he will do one or more of the following things:
1. “See” in the rural/tribal deity an ectype of a more transcendental deity; or
2. “See” him or her as a parivāra of the higher deity; ++
1. “See” in the rural/tribal deity an ectype of a more transcendental deity; or
2. “See” him or her as a parivāra of the higher deity; ++
3. “See” an entire lore, canon of rites & metaphysics for the deity in question. And these “new rites” and “new forms of deities” work perfectly well; as if they have always been there since time immemorial.++
The Ārṣeyas have indeed stayed true to their seemingly grandiose claim in the Mahābhārata.
Haters can of course deny the irreplaceable Ārṣeya underpinnings of the Dharma.
Haters can of course deny the irreplaceable Ārṣeya underpinnings of the Dharma.
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