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    Aswins

    Can anyone teach me about Aswins? They/He seem/seems to be taking hold of me with mystery?


    Om

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    Re: Aswins

    Hari Om
    ~~~~~

    Quote Originally Posted by Atanu Banerjee
    Can anyone teach me about Aswins? They/He seem/seems to be taking hold of me with mystery?
    Om

    Namaste Atanu Banerjee,

    I will be happy to assist the best I can, along with others on this forum. Again, let me say my knowledge is 'one legged' as the rishi's say. I can pass along the little I know, yet I do not 'live' the knowledge as yet. With His grace perhaps in this life.

    If any part of my information is blemished, I ask the others more informed to correct me accordingly.

    The ashwin’s are most notably known as the divine physicians, yet as you would think there is much more. They are also addressed as madhuman or full of honey and delight.

    Who are these Ashvins ? the root is from ash, energy. Go one step down and we also know it is from ashva, or horse, used in the ved as a vehicle and symbol of energy (the mighty steed, yes?).
    The Ashvins, sometimes written asvins, in the ved (starting in RV 1.3) as full of capacity for enjoyment and partakers of soma (the delight of existence/actions).
    They (asvins) are known for their speed, again from ashva, horses, power, speed. It’s also said they ferry the sadhu (yajamana) across obscurities, with speed.

    If we look to RV 1.3.1 it says
    Ashvina yajvarir isho dravatpani shubhaspati purubhuja chanasyatam

    Note in this mantra, they are addressed as shubhaspati or the guardians of bliss.


    This mantra says, Asvins are the executors of yajya and lords of bliss, they are swift in their movements. O abundant enjoyers may you take delight in the energies (of the yajya)

    Now, it is my understanding, that yajya is the inner action, sacrifice, that happens within the yajamana ( the sadhu). This is a key to understanding the ved. Yes, there is outer ritual (incense, kumkum, etc) yet for efficacy the inner yajya needs to be considered to bear fruit, inner (Consciousness) and outer, the creative universe we see the expression of consciousness/creative intelligence visible to the sadhu.

    It will be key to discuss yajya as the journey – a cooperation of human and deva. This is the secret found in the ved that takes an enlightened kavi/pandit to explain to the sadhu. To this much discussion is warranted. For this we need ketu, or inner understanding. Why do I mention this ? Because the asvins are nasatyas, the leaders of movement ( from nas, to move). To what? Along the path to fullness of Being.
    O Asvins, carry us across the darkess (ignorance) RV 1.46.6.

    Lets stop there for some discussion…

    Pranams,
    Last edited by yajvan; 24 October 2006 at 12:00 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Aswins

    Quote Originally Posted by Atanu Banerjee
    Can anyone teach me about Aswins? They/He seem/seems to be taking hold of me with mystery?


    Om
    namaste,
    taking hold of you with mystery, what does that mean? sounds so mysterious...
    satay

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    Re: Aswins

    Quote Originally Posted by satay
    namaste,
    taking hold of you with mystery, what does that mean? sounds so mysterious...
    Namaste Satay,

    Yes bhai. The english got crooked. But mystery sure there is. I need more inputs from whoever has experience.

    Even Rig vedic verses are shrouded in mystery. Rishis call them as mysterious Aswins. Usually other devas do not allow revelation of Aswini tattwa easily. Indra is specificaly prayed to allow Aswins -- the brilliant sons of Rudra to partake of oblations. On the other hand, Vishnu, Varuna and Adityas are said to attend on them. They cemented the marriage of Surya and Soma, whereby Soma is continually purified.

    Unlike Adityas, who are very clearly manifest, the Rudras are shrouded in mystery; we do not clearly understand where they are. All Rig Vedic heroes have residence in you or in your consciousness somewhere in some fashion. Help of everyone is required on the way.

    Thank You Yajvan Ji for your inputs but I am eager for more. Where are they? Who are they in Puranic equivalent? Who is their mother?

    Om Namah Shivayya
    Last edited by atanu; 25 October 2006 at 01:15 PM.

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    Re: Aswins

    Quote Originally Posted by Atanu Banerjee
    Can anyone teach me about Aswins? They/He seem/seems to be taking hold of me with mystery?


    Om

    Namaste,

    Could you please explain what Aswins is/are? Perhaps this would provoke additional conversation


    ZN
    yaireva patanaM dravyaiH siddhistaireva choditA .
    shrI kauladarshane chApi bhairaveNa mahAtmanA .

    It is revealed in the sacred doctrine of Kula and by the great Bhairava, that the perfection is achieved by that very means by which fall occurs.

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    Post Re: Aswins

    Can anyone teach me about Aswins?


    Consider the ashvinau, the (two, double, or twin) cavalier(s) or charioteer(s), whose return brings prosperity and gladdens the heart. They are known as the physicians of heaven.

    ashvin indicates “possessed of horses, consisting of horses, or mounted on horseback”.

    ashvin derives from svan, which indicates “a dog” ~ with the dual shvAnau referring to “the two hounds” (of saramA and yama).

    The masculine ashvinI is “a cavalier or horse-tamer”.

    The feminine ashvinI is “the wife (later, the mother) of the two ashvinau”, and also the first of the 28 nakSatrANi (i.e. the head of aries).

    The dual ashvInA or ashvinau are “the two charioteers” ~ appearing in the sky before the dawn in a golden carriage drawn by horses or birds, bringing treasures to men, and averting misfortune and sickness.

    ashvInA indicates “the (number) two” ~ especially the ashvisutau, the two sons of the ashvinau (i.e. nakula and sahadeva).

    AkAra belongs to the ashvinau.

    yoga is union, which may be seen as total, or as a yoking so as to form a perfect twin.

    A yogin is an eternal twin with the sun ~ and a yogin is a veritable yama, one of the very first twins of sanAtana dharma.

    yudhiSThira (“firm or steady in battle”) is the eldest of the five reputed “sons of pANDu” ~ although he is really the child of pANDu’s wife by the god dharma or yama, and so he is often called dharmaputra or dharmarAja.

    yudhiSThira is the whole tree in all its diversity. The full manifestation of wakeful vaishvAnara. The encompassing rim of the cakra.

    bhIma is its several limbs or arms. The radiant fire of taijasa. The powerful spokes of the cakra.

    arjuna is its one trunk. The creative foundation of prAja. The driving hub of the cakra.

    The ashvinau are the first and the last united, as the first flower and the final fruition ~ both the cause and the result of creative action in one, and together bearing the seed of this transmission. The whole vortex in flight.

    United, the twin ashvinau represents the one turiya; and apart, they are prAja (as nakula) and turiya (as sahadeva).

    The scions of pANDu are the visible expansions of brahman, which bear glorious flowers and fruits that are the source of the whole cycle of repeated birth and death in saMsAra.

    The scions of kRSNa are the invisible expansions of brahman, which penetrate the earth, sustaining and supporting the whole creation, without concern for personal glory and always unaffected by the seasonal changes above.

    The eternal seed carried by the ashvinau is the brahma bIja (as the origin of both kRSNa and pANDu).



    govinda is the chief of the herd ~ the twin driver who holds the reins and controls all of the above (also known as kRSNa or naranArAyaNa).


    I load you two with sacred offerings, repeating an ancient prayer; may the sound (of your approach) reach (the gods) like the path of the worshipper, may all the sons of the immortal (prajApati) who inhabit the celestial regions hear (the sound). [RV:10.13.1]

    When you two came, like twins, busily engaged (in the performance of your own duties of moving and bearing the oblation), then devout worshipper brought you forward; knowing your place there abide and be fair storehouses for our soma. [RV:10.13.2]

    I make the five stages of the sacrifice (i.e. grain, soma, the kind, the puroDAsha cake, and ghee) ascend; I take four steps by pious observances; with the sacred syllable, I perfect this (adoration); I purify (the soma) on the navel of the sacrifice. [RV 10:13.3]

    Whom has he selected as the slayer of the gods? Whom has he not selected as non-slayer of the human race? (i.e. yama ordained that gods should not die, and that men should receive immortality.) They have made the RSi bRhaspati the sacrifice. yama preserves our loved bodies. [RV:10.13.4]

    The seven (metres) offer laudation to the glorious, the adorable parent (the soma), his sons (the priests) utter his true (praise); you both are lords of both (men and gods), you both exert yourselves and are the nourishers of both (men and gods). [RV:10.13.5]


    Worship with oblations from yama, king (of the pitaras), son of vivasvat, the aggregation of mankind, who conducts those who are virtuous over the earth, and opens to many the path (of heaven). [RV:10.14.1]

    yama, the chief (of all), knows our well-being; this pasture no one can take from us; by the road by which our forefathers have gone, all who are born (proceed) along the paths they have made for themselves (i.e. according to their good and evil conduct). [RV 10:14 2]

    mAtalin (i.e. indra) prospers with the kAvyas; yama with the Agirasas; bRhaspati with the RkvANas; they whom the gods augment, and they who augment the gods, these rejoice in svAhA, those in the svadhA. [RV:10.14.3]

    yama, who are associated with the Agirasa pitaras, sit down at this sacrifice; may the prayers recited by the priests bring you here; be exhilarated, sovereign (yama), by this oblation. [RV:10.14.4]

    Come here, yama, with the venerable multiform Agirasas, and be exhilarated; I summon vivasvat, who is your father, to this sacrifice; be seated on the sacred grass (delight the sacrificer). [RV:10.14.5]

    The Agirasas, the atharvANas, the bhRgavas, who are entitled to the soma, are our recent progenitors; may we ever have a place in the favour of these venerable (pitaras); may we be ever held in their auspicious regard. [RV:10.14.6]

    Depart, depart, by the former paths by which our forefathers have departed; there shall you behold the two monarchs yama and the divine varuNa rejoicing in the svadhA. [RV:10.14.7]

    Be united with the pitaras, with yama, and with the fulfillment of your wishes in the highest heaven; discarding iniquity, return to your abode, and unite yourself to a luminous body. [RV:10.14.8]

    Depart from hence, be gone, go far off, (evil spirits); the pitaras have assigned this place to him (i.e. the departed worshipper), yama has given him a place of cremation consecrated by days, streams and nights. [RV:10.14.9]

    Pass by a secure path beyond the two spotted four-eyed dogs, the progeny of saramA, and join the wise pitaras who rejoice joyfully with yama. [RV:10.14.10]

    Entrust him, O king, to your two dogs, which are your protectors, yama, the four-eyed guardians of the road, renowned by men, and grant him prosperity and health. [RV:10.14.11]

    The messengers of yama, broad-nosed, and of exceeding strength, and satiating themselves with the life (of mortals), hunt mankind; may they allow us this day a prosperous existence here, that we may look upon the sun (or restore to us that fair life to look upon the sun ~ still speaking of the departed worshipper). [RV:10.14.12]

    Pour out the soma for yama; to yama offer the oblation, the decorated sacrifice of which agni is the messenger proceeds to yama. [RV:10.14.13]

    Offer the oblation of clarified butter to yama, and stand near; it is he who among the gods gives us a long life to live. [RV:10.14.14]

    Offer to the royal yama this most sweet oblation; (let) this, our adoration (be addressed) to the ancient sages, the first followers of (virtuous) paths. [RV:10.14.15]

    (yama) acquires the three trikadruka sacrifices (i.e. jyotis, gau, and Ayu); the six earths (or substances ~ i.e. heaven, earth, water, plants, the sun, and truth), the one great (moving world); the triSTubh, gAyatrI, all the sacred metres converge in yama. [RV:10.14.16]


    yam means “to sustain, hold, hold up, or support (especially one’s self)”; to be founded on, to raise, or wield (as a weapon etc.)”; to extend or hold over (as a screen etc.)”; “to extend one’s self before”; “to raise (the other scale) or weigh more”; “to stretch out, expand, spread, display, or show”; “to hold or keep in, hold back, restrain, check, curb, govern, subdue, or control”; “to offer, confer, grant, bestow on, present with, or make way for”; “to give one’s self up to, be faithful to, or obey”; “to utter (a sound etc.)”; “to fix or establish, to be firm, or not budge”; “to catch fire”; “to be raised or lifted up or held back or restrained”; or “to restrain, hold in, control, keep or put in order”.

    yama is “a rein, curb, or bridle”; “a driver or charioteer”; “the act of checking or curbing, suppression, restraint, self-control, forbearance, or any great moral rule or duty”; and thus “any rule or observance”.

    yama is “the pitch of the voice or tone of utterance”, and yama is “the key”.

    yama is “twin-born, twin, or forming a pair”; “a twin, one of a pair or couple, or a fellow”; “the number two”; or “a pair, brace, or couple”.

    yamau indicates “the twins” ~ i.e. the ashvinau or their twin children called nakula and sahadeva.

    yama is the god who presides over the pitaras and rules the spirits of the dead; he is regarded as the first of men, and born from vivasvat (the sun) and his wife saranyU. While his brother, the seventh manu (another form of the first man), is the son of vivasvat and saMjA (the image of saranyU). His twin-sister is yamI, with whom he resists sexual alliance, but by whom he is mourned after his death, so that the gods (to make her forget her sorrow) create night.

    In the veda, he is called a king or saMgamano janAnAm ~ “the gatherer of men” ~ and he rules over the departed fathers in heaven, the road to which is guarded by two broad-nosed, four-eyed, spotted dogs, who are the children of saramA.

    In post-vedic mythology, he is the appointed judge and “restrainer” or “punisher” of the dead, in which capacity he is also called dharmarAja ~ corresponding with the greek pluto or minos (cf. mina or matsya).

    His abode is in some region of the lower world called yamapura ~ to which place a soul (when it leaves the body) is said to go, and there, after the recorder (citragupta) has read an account of its actions (kept in a book called agrasaMdhana), it receives a just sentence.

    yama is described as dressed in blood-red garments, with a glittering form, a crown on his head, with glowing eyes, and like varuNa; holding a noose (with which he binds the spirit after drawing it from the body), and in size about the measure of a man's thumb; and he is grim in aspect, green in colour, riding on a buffalo, and holding a club in one hand and noose in the other.

    In the later mythology, he is always represented as a terrible deity inflicting tortures on departed spirits.

    He is also one of the eight guardians of the world ~ as regent of the south quarter; and also the regent of the nakSatra bharaNI.

    yama is another name for shani or saturn, who is regarded as the son of vivasvat; and one of skanda’s attendants.

    yama also names a bad horse (whose limbs are either too small or too large).

    yamI is yama’s twin-sister (who is identified in post-vedic mythology with the river-goddess yamunA).

    yamana is “restraining, governing, managing, binding, tying, cessation, or end”.

    yAma means “cessation, end, restraint, or forbearance”, and “relating to, derived from, or destined for yama”.

    yAma indicates “motion, course, going, or progress”, “a road, way, or path”, or “a carriage or chariot”.

    yAmA is “a night-watch”, and thus “any period of 3 hours (one eighth of a day)”.

    yamarAj or yamarAja or yamarAjan is king yama.

    yamarAjya is yama’s dominion.

    yama or yamadUta or yamadUtaka indicates “yama’s messenger or minister” or “a crow (as boding evil or death)” ~ employed to bring departed spirits to yama’s judgment-seat, and from there to their final destination.


    tasya yathA kapyAsaM puNDarIkam evam akshiNI

    Here, akshiNI (the twin eye) is likened with kapyAsaMpuNDarIkam.

    The creation has double vision, and every perfect twin is divided ~ thus distinguishing the ruddy kapyAsam and the pure white puNDarIkam.

    The advaita perspective is clearly focused, and in unity the term kapyAsaMpuNDarIkam provides a perfectly conceived illumination.


    iLa-iLA, represents the essential twin of agni and hotR ~ the sacred fire and the priest ~ the sacrifice and the sacrificer ~ and it is the same great eternal sacrifice of creation, which began with daksha-prajApati’s original Atma-yaja.

    The twin duty of every brAhmaNa is service to god AND service to humanity (indeed, all of god’s creation). And the duty of every guru is serving between god AND his devotees. And in true practice, there can be no distinction made between the two!

    agnimILe purohitaM yajasya devamRt dvijam | hotAraM ratnadhAtamam ||
    Last edited by sarabhanga; 27 October 2006 at 08:50 PM.

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    Re: Aswins

    Quote Originally Posted by sarabhanga


    -----

    ashvin derives from svan, which indicates a dog ~ with the dual shvAnau referring to the two hounds (of saramA and yama).

    -------
    Worship with oblations from yama, king (of the pitaras), son of vivasvat, the aggregation of mankind, who conducts those who are virtuous over the earth, and opens to many the path (of heaven). [RV:10.14.1]

    -------

    Pranam Sarabhanga Ji,

    Thanks for all these. But the clarity is yet to be. I yearn for more and with more clarity. Yama-Yami and Aswins are offsprings of the same father but not the same mother. Chaya is the mother of Yama-Yami whereas the original is the mother of Aswins.

    What appears to be Yama-Yami to us mortals is really the Chaya of two brilliances -- which actually gives new bodies of flesh or light as per the wish. That is what I can make up as of now. Aswins appear as Rudravartini -- red as the early morning sun and end up being Hiryanavarna -- the clear golden yellow white light of the mid-day.

    They gave Atri the feeling of coolness while He was in Agni. Same way they saved someone called Bhyuyu from water. He gave Rishi Chyavan a new body so that young girls very much attracted to the rishi (interesting really). So they have the power to lift one out of the noose of elements and the elemental self both.

    Awsins are called Rudras in Rig Veda. Do Aswins have some correspondence in Puranas?Who are the other Rudras in Veda and in Puranas?


    Om Namah Shivayya

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    Re: Aswins

    Not many seem to be much interested in a new shining body that will attract young girls, like it happened with Rishi Chayvan?

    So sad.

    Aswins are perhaps best represented by Ahir Bhairava!!!!!!!!!!!!!!!!!!!!???????????????????

    The sinduri red Bhairava playing with fair white Ahirini.

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    Re: Aswins

    I Love You.

    This was the first thing that the fellow who I refer to as Twin said to me. I started calling him that, as I didn't want to use his proper name (as I understand it to be) to others, and, well, he is my exact complement, like angles in geometry. Twin made sense, at the time. Who knew?

    There are lots of ways of describing the Beingness of en-Twined. No disrespect intended, but Aswins is a new term to me. Twin is Beloved, the perfect balance. The Flow is all directed and directionless, it just IS. What sarabhanga said above, well, that makes sense to me. Perfect sense. As someone on another list pointed out to me, it is embarassing to admit to doing stuff which, well ... I'm sorry if this offends any.

    Nowadays, to me Twin is both One and Many. That still hurts a bit, as I would prefer to think of Him as a particular soul, but fact is it doesn't really matter, in practice.

    This also goes to the "sanctity of sex" thingy, too, I think.

    While it would be a reach to call mySelves "celibate", I've abstained from physical sex for a long time (like the better part of 25 years or so). After a while, everything sort of feels the same, One. Doesn't matter if its person or people, man or woman, black white brown or blue, animal or vegetable, the interaction is the same. It all feels really fine.

    To me, meditation is ecstatic. I feel it when my friends from around the world blow me a kiss Enjoy all, neglect none. This, dear Atanu, is why I use the sig line. For me, there is no difference in giving up all and having it all, as only in being truly willing to sacrifice everything is anything gained.

    Thanks for tolerating me on this list, y'all. I learn so much from your expressions of so much study; and I am just a freaky girl.


    Namaste,
    ZN
    yaireva patanaM dravyaiH siddhistaireva choditA .
    shrI kauladarshane chApi bhairaveNa mahAtmanA .

    It is revealed in the sacred doctrine of Kula and by the great Bhairava, that the perfection is achieved by that very means by which fall occurs.

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    Wink Re: Aswins

    Quote Originally Posted by Atanu

    Aswins are perhaps best represented by Ahir Bhairava
    ahiH is the one constant light above ~ the coiled serpent of the sky ~ the praja paramAtman ~ ruled by yama.

    The bhIravaH are the many trembling shadows below ~ the moving serpents of the earth ~ the vaishvAnara jIvAtmAnaH ~ ruled by manu.

    And the ashvinau are conceived in the tejas of their saMdhi.

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