ASHWINI RAHASYA I

(THE SECRET OF THE ASHWINS) The Powers of Tantric and Ayurvedic Yoga Explained

As discussed in other articles, the twin Ashwin gods are fundamental powers in Yoga and Ayurveda (Vedic medicine), not just as great divine healers, but

also possessing many other great powers as well, as we shall see in this article.

The Vedic god Soma is also a doctor in the Vedas, and the Soma-vidya or "wisdom of Soma" is Soma is well-known as the most revered wisdom of the

Ashwins, taught to them by the Seer Dadhyak of the Atharvan family.

Soma himself is the power of the Vedic Gods, and also the divine drink, Sura

(wine). In Yoga, it refers to the mind (manas), wisdom (vidya) and also vigour (ojas). Soma is the Crown Chakra or region at the top of the skull in Yoga, associated with ananda or "divine bliss". Soma is also a healing fluid, known

as rasayana in Ayurveda or Vedic medical sciences. Rasayana is a term loosely translated as "rejuvenation fluid".

The relationship of the Ashwin goods with the Vedic or Hindu Sun-God Surya is well-known, and Surya himself is said to be the wealth of the Ashwins (Rig

Veda.VII.68.3), relating to his own healing powers, and as the Self (atman).

As we know, the Self or Atman in Hinduism pervades all, and is hence the integral part of the "inner healing" processes, as discussed.

But there are also many other things in the way of Yoga that is represented by the Ashwin gods, for being Twin-Gods, they represent all of the dualities in

Yoga such as the Pranas or "Breaths". In this regard, they relate to the Apana and Udana vayus (Down and up-

moving breaths), the Ida and Pingala nadis or subtle currents, Sun and Moon etc, Agni (fire) and Soma (water) etc.

Ida and Pingala nadis are the left and feminine and right and solar "yogic channels" in the yogic or subtle body. Ida, being feminine relates to the moon,

waters and hence to Soma. The Right or Pingala relates to the masculine, and also to the sun or solar currents and hence to the Sun-God Surya and

also the Fire-God Agni.

In fact, these are eluded to in the Rig Veda itself (II.39.5), which compares

them to two winds (known as "vata" in Sanskrit) and hence udanavayu and apanavayus or up-moving and down-moving breaths, as mentioned before,

but also the two eyes and hands (hence the nadis or Ida and Pingala, Lunar and Solar currents and reference to the third eye); two nadis or rivers are also

mentioned, as well as the two nostrils (II.39.6), hence again reference to Ida and Pingala nadis etc. in relation to breaths.

Apart from the Ida and Pingala, there is another "nadi" or current in Yoga, the central or Sushumna. This runs up the base of the spine, between these Ida

and Pingala or Lunar (Soma) and Solar (Surya) channels or nadis. The Sushumna is represented as the "dual forces combined" – hence the Ashwins

in their twin-aspect, as in singular, yet combined. Similarly, the two eyes, when merged, form the singular or third-eye, the "eye

of wisdom" in Yoga, between the brows. It is known as the bindu or indu.

As twins merged, they hence also represent the highest state of Yoga, known as the state of "Samana-vayu" or the "Stilled / calm breath" (also known as the equalizing breath) – the state where the Udana (upmoving) and Apana

(down-moving) breath are merged. It is also the state where the Yogi reaches complete stillness of his mind, called "yogic Samadhi" or "absorption". In

short, it refers to attaining oneness with the Self or Atman (Soul). As twins, the Ashwins therefore represents all of the yogic "dualities"

combined, to form the singular and highest states of consciousness, or transcendence; stilled breath; calmed mind; the third eye of wisdom and so

forth. They are hence the fundamental powers in Ayurveda (or Vedic medicine) and

Yoga, that balance the body and thus the mind.

Another text, the second of the Vedas known as the "Yajur Veda" in the the Shukla (White) Yajurveda or Vajasenayi Samhita ("Text of the Vajasenayi Seers") (XIX.12) states that the goddess Saraswati, with speech was a doctor,

and in this regard is lauded along with the Ashwins.

This is an important statement, as Saraswati is also related to the Sushumna or Central yogic Nadi or channel, as formally mentioned, and hence the two Ashwins become the Ganga (Ganges River) and Yamuna (Jumuna River),

hence we see a direct reference here, in relation to mantra-yoga (yoga of chants or sacred sounds) and the inner-workings of an almost "Tantric" or

esoteric kind.

The Goddess Saraswati is also an ancient River in India, along with the Ganges (Ganga) and Yamuna (Jamuna) Rivers. Often these three are

worshipped together as goddesses in India.

Saraswati is also later a goddess of speech (vak) and wisdom (vidya). It is even said that the Vedas and the Hindu alphabet came from her. In a way this

is true, for the ancient Vedic or Indus Valley cities were found to be built along the banks of the old Saraswati River, where the so-called "Indus script" is now

seen as an early form of what Hindu use today in their scripts in Northern and Southern India, to write Sanskrit and related languages!

Yet, as representing the central channel in the Yogic body or "Sushumna nadi" then, we see her as the chief of these goddesses. The Ganges and

Jamuna are the Ida and Pingala – left and right forces in the body.

As the central or Sushumna, representing the "merged nadis" or the "Ashwin

gods merged" (remembering they represent the merged dualities as `twins'), she thus represents the River or path to the Self or Self-realisation and greater wisdom.

One verse in the Rig Veda (I.3.12) actually states that this goddess Saraswati

governs our "cosmic meditations" or thoughts, which also shows the Saraswati's current directing our minds to the higher states of consciousness or awareness, up the Sushumna or central nadi.

In the Rig Veda, Soma is stated to give the Saraswati's great power of Vac

(Meaning Speech) to the Poet-Seers (Kavis). It further states he also grants gemstones or ratnas (IX.67.13). This hence also shows the use of ancient gemstones and mantras (sacred chants) in healing. Soma as we know, is the

Crown Chakra and also the nectar of immortality (known as amrita; Ambrosia).

Gemstone or Ratna style healings are common in Ayurvedic medicine in India, and are often accompanied with the planetary hymns or "graha-

mantras" – sacred chants to the planets. It seems this is at least suggested here.

There is the famous tale of the Ashwins in the Rig Veda, as devotees of one Rishi Dadhyak, who gets his head cut off. He teaches them the the Soma or

honey-wisdom (which is also food or anna in the Vedas).

This shows they also correspond to a similar later tale or imagery of one Tantric goddess Chinnamasta, who also has her head cut off. She has two Dakinis or attendants of the Goddess, known as Dakini and Varnini, and also

represent Ida and Pingala as shaktis. Moreover, these two attendant-goddesses drink the liquid or "food" (anna) of Chinnamasta as her streams of

blood, which appears as a metaphor for the "Soma" or honey as in the older Dadhyak and Ashwin myth of the Rig Veda.

Goddess Chinnamasta also represents lightening and is called the lightening-goddess (Vajravairochani). The Seer Dadhyak is also a vajra or thunderbolt in

the Vedas. Chinnamasta is also the greatest goddess, known as "Paradakini"

or the Supreme of Dakinis – representing the yogic powers called siddhis (mystic yogic powers) and shaktis (feminine powers or power).

It seems the Ashwins, corresponding to her own two or twin "Dakinis" or

attendant goddesses also represent these yogic powers (siddhis or shaktis).

In fact, one verse in the Rig Veda (II.39.7) asks the Ashwins to give us Shakti (power) like the two hands. They are also lords of Shri or Lakshmi (meaning spiritual wealth and soma; also a name of the Hindu Goddess of wealth), and

they are also Tantric-gods as male counterparts of the Shaktis or Chinnamasta's attendant goddesses, as they are known as mayinas, or

"Lords of Maya" (Illusion), which is also the Goddess (VI.63.5). Maya meaning illusion is a common name for the Goddess in India, as the

Universe. She is said to delude the masses with her beauty and power (shakti). Here, it seems the Ashwins have the keys to her maya or illusory

power, and are hence yogic magicians, or "shamans"! We are also told in the Rig Veda, that they gain their "Shri" (or wealth,which

again, is also Soma), through their Shachi or power, which is also their yogic powers or "yoga shaktis". Shachi is cognate to the later term "Shakti" or power

in the Rig Veda, and is a feminine term, often used in relation to the supreme might or power of the Vedic deities.

This shows the importance of Shakti or Femanine Power personified (i.e the Great Goddess) in relation to even male-gods of the Rig Veda, and perhaps

relates to Dadhyak the "Guru" of the Ashwin gods, who as noted is also the vajra or thunderbolt of the god Indra. Indra corresponds to the yogi-God of yogic powers and mystery in later Hinduism – Shiva. Indra itself means

"master of the sense-organs" and thus relates to Shiva, the Self-controlled Yogi.

Shakti or the Great Goddess as Power or Maya (illusion) is often Shiva's wife, in many of her forms. The dark goddess Kali and Chinnamasta are two of

these forms of Shiva's wife that are known and worshipped in India.

As noted, the Thunderbolt or Lightening-Power form is later the goddess, Chinnamasta or Shakti, as is also the case with this feminine term in the Rig Veda in regards to the Ashwins.

We also cannot forget one famous Rig Vedic verse to the Ashwins, on this

note: "Bring into creation, my tireless meditations that ask for wealth, Shining

Ashwins. Grant us high spirits in battle, and with your Shaktis, Lords of Shakti, assist

us."

(Rig Veda.VII.67.5)

The Ashwins are thus the Shaktis or twin powers of Tantric Yoga. They are even called so, as this verse states, showing that many Ayurvedic students

have missed many of the terms described in the Rig Veda.

Vedic Seers and Yogic Powers of the Ashwins:

The Vedic Rishi or Seer Chyavana, later known through his Ayurvedic formula derived from amla fruit, "Chyavan Prash", is said to have been rejuvenated from old age by the Ashwins. It seems, as masters of the science of Ayurveda

from the start, that they gave this secret formula to Chyavan Rishi (Rig Veda.VII.68.6).

Chyavan Prash is commonly used by Hindus as a daily formula to prevent colds, flus, tiredness and old age. It seems that such traditions date back to

the Rig Veda, and do in fact come from the Ashwins gods.

It also shows here that Ayurvedic medicine in India itself did not arise from any "pre Vedic" aboriginals as many scholars have hypothesized, but rather, from an indigenous tradition, dating back t Vedic Gods, such as the Ashwins,

who represent not only inner powers in man relating to Yoga, but also healing wisdoms, as shown by the example of Chyavana Rishi.

The Yogic and powerful nature of the Ashwins is also shown in other ways. Their chariot or ratha is controlled by the mind (manasa) in the Rig Veda

(VII.69.2), showing their powers of levitation, or siddhis also. We also know of their any other famous feats of healing people, restoring heads etc.

The chariot or ratha is a common Vedic metaphor for the yogic body in the auxiliary texts or commentaries on the Veda called Upanishads. The Yogic

body has seven power centres called "chakras" or wheels. The Vedic chariots hence often have "seven chakras" or wheels also, relating to these centres in

the body. They start from the base of the spine, and work they way to the Crown of the

head, where the "Soma Chakra" dwells, representing the realm of delight. It is also known as the Lotus with a Thousand Petals (Sahasrara-padma-chakra).

It is also from these centres or "chakras" that the personified powers of the Ashwins, known as Dakinis or attendant-goddesses who dwell in the chakras,

are able to heal our body, when their forces or powers (shaktis) are awakened in Yoga.

In fact, it is the shakti (shachi, referring to siddhis or mystic yogic powers) of

the Ashwins that is lauded itself in the Rig Veda (I.112.8) as being able to restore sight to the blind, and make cripples walk again, hence relating to

these "Ayurvedic siddhis" (mystical healing powers)or shaktis (powers). Indeed, they had the wisdom of what is spoken of in Hindu texts as the sacred

"Sanjivani mantra" (a sacred hymn or chant to resurrect the dead), as shown by their wisdom of Soma or immortality, and ability to revive Dadhyak the

seer, when his head was cut off, as also spoken of in the Rig Veda and other texts.

We are also told the Ashwins find wealth through meditation or dhiya (I.46.2), showing them as great Yogis. Dhiya refers to meditation and also wisdom or

contemplation in Yoga. It is related to the Sanskrit term "dhyana" (meditation), from which the Japanese term "Zen" as in Zen Buddhism arises.

However, as "Male Dakinis" (called Dakas) or masculine personifications of Yogic powers of Vedic times, the Ashwins are hence consorts of the Shaktis

or Power-Goddesses in Yoga, that they are hence themselves personifications of, and can grant yogic siddhis (mystical powers) or shaktis (powers of yoga), as itself shown by them being masters of maya (mayina)

and shakti (shachipatis). Shachipati is a common term applied to the Ashwins, and means "possessor or aster of the yogic powers" or shaktis. It basically

means they are powerful magicians or yogis again. We however, can also correlate this to the later counterpart of goddess

Chinnamasta and her two attendant goddesses or Dakinis, who guide and control all yogic and subtle powers, as Paradakinis (Transcendental or

Supreme Dakinis), as formally mentioned. Again, this relates to the Ida-Pingala channels in Yoga as the Left-Right

channels in the yogic body, or model of dualities etc. as described above.

This all helps to show the power or nature of the Ashwin gods, in relation to later Tantra and Yoga circles and ideas.

Yet, as "twins", the Ashwins hence represents these dualities being merged, and hence represent the supreme force itself. Thus, they represent the udana

vayu (up-moviing air in yoga) and apana vayus (down moving yogic air or breath) merged as the samanavayu or breathless state, the state of yogic Samadhi or absorption in the Self or Meditation. The state where the Yogi

"realizes" himself.

As the two nadis or subtle channels of Ida and Pingala, they represent Sushumna (central nadi or current) and the goddess Saraswati, the path to

immortality or Soma (lying in the Crown of the head). As the two eyes, they represent the single or third eye, the spiritual or yogic eye, from which all

yogic shaktis and siddhis - mystic powers of Yoga arise.

The Rig Veda (I.34.7) also compares the Ashwins to vital airs or breaths of the self, again relating them again to the yogic vayus or pranas – yogic breaths such as the upana (upmoving), apana (down moving) and samana

(central, equalizing breath).

Another verse (RV.I.34.8) relates the Ashwins to the Seven Mothers as waters or rivers and three jars or offerings. This hence relates to the Ashwins as the Ida (left channel) and Pingala (right channel) nadis in Yoga as the

formally mentioned rivers, Yamuna and Ganga, and weaving their way around the seven chakras or yogic centres or "wheels".

The three thus refer to the three nadis or currents (Ida, Pingala and Sushumna or the Ganges, Yamuna and Saraswati), of which they represent

two as Ashwins (Ida and Pingala), and the third (Sushumna or central current), when invoked as "twins".

The three jars are also the three humors or doshas in Ayurveda, known as kapha (water), pitta (fire) and vata (wind). The Ayurvedic humors or doshas

are also known as "dhatus" in Sanskrit, and this verse in fact uses the term "Tridhatus" or "Three dhatus" or humors – water, fire and wind or kapha, pitta

and vata.

They are hence very important, as these nadis (yogic channels) and pranas (breaths of "vatas", winds) need to be balanced in order for the chakras (the

subtle yogic centres, numbering seven) themselves to function and release their powers, and be balanced. As noted, their powers are also governed by

the Ashwins' shaktis or feminine personified powers, called siddhis or Dakinis. – referring to mystic powers of yoga, and goddesses.

The notions that shaktis (goddesses or power or yogic powers), chakras (seven centres in the subtle body), yoga, tantra, nadis (channels), ayurveda

and siddhis (mystic yogic powers) are all pre-Vedic, are hence incorrect, since they are all connected to the most ancient of the Vedic deities, in this regard!

This shows such system in India as Tantric Yoga, where Yogis realize the Supreme or Self through the powers of the Goddess, are all Vedic in origin,

and lie in the secret hymns of the Ashwin gods also. Their connections with the Shakti or Power, and goddesses such as

Saraswati and Shri or Lakshmi the goddess of wealth, that have important places in later Tantric-Yoga as the nadi (channels of yoga) and Soma

(representing the Crown Chakra), hence show their importance.

Shri also represents the transformed shukra (semen) which becomes soma in

the Crown Chakra, through the mystic process of Kundalini Yoga, where the inner-fire of Yoga purifies the ascending semen up sushumna or central-

current, to become Soma in the Crown or Head region, as described by the Rishi Yajnavalkya in Vedic times: "Now, whatever is damp, he brought forth from Semen, and that is Soma. The whole Universe is nothing but Food and what eats it. Soma is Food: Fire eats

it" (Brihadaranyaka Upanishad.I.4.6)

The Universe is also the Goddess, as Mahamaya or "Great Illusion" as

described earlier. The Fire here is the Inner Fire of Yoga or Wisdom, that melts or purifies the Soma in the pelvic region where it is semen, and

transforms it into Soma or Ambrosia in the Head-region, through udanavayu or "up moving air".

The secret here also lies in the fact god Soma is actually called Pavamana or the Purifier in the Rig Veda, showing this process of "Kundalini Yoga" where

the seminal element is transformed into the nectar of immortality. This science is also part of the Soma-wisdom or Somavidya that the Ashwins learnt from the Seer Dadhyak.

This is also the basis for what is also described in the tale of the Ashwins

receiving "Soma wisdom" and the Tantric tale of the two Dakinis of goddess Chinnamasta "eating / drinking" the blood of Chinnamasta, when she sliced off her head. In fact, we see both tales (Vedic and Tantric: Dadhyak vs

Chinnamasta) complement each other.

Interestingly also, the term "Ram" is mentioned (BU.V.12) by the Seer Yajnavalkya as the syllable for Prana or Breath, relating to Food. Now, the

Manipura Chakra (Fire Chakra or region in the body) has Ram (Rang, the bija-mantric or seed-syllable form) as it's mantra or sacred chant, and relates to the Digestive system, thus food. Manipura Chakra is also the "City of

Gemstones" chakra (hence it's name), relating to Delight or Bliss, which comes from Ram (pleasure, bliss).

It is also the realm of the digestive fire that helps purify this "semen" into "Soma". It is also the outer alchemical process of stone or base metals into

gold, as also why the Fire or Manipura chakra relates to gemstones.

The fire and water chakras are also connected – the manipura or fire being located just above the water or swadhishthana chakra, represents by the god Varuna (waters) and Agni or Mitra, the Fire-God or Sun-God, of whom he is

often connected himself, sometimes as his own "twin".

The Ashwins as the gods Varuna (Waters) and Mitra (Sun)

In regards to Twins, the Aditya or Sun-Gods, Mitra (Sun) and Varuna (Waters), invoked sometimes also as twin-gods or a dual-god as

"Maitravaruna", also represent the two Ashwins, and the powers of Pingala and Ida in Yoga as the yogic channels or currents, and also their dualities.

Mitra is the Sun and hence represents what we know in Ayurveda as "pitta" (fiery) condition, Agni (fire) and hence the solar or Pingala nadi or channel.

Varuna on the other hand, is the god of waters, and represents "kapha" (the waters) or Soma, and the Ida nadi (left and lunar channel), the more feminine. The balance of the two, is in them being invoked together, like the

Ashwins, where they hence represent all forced combined as the Supreme Prana or Vata (Breath of Life or Wind), Sushumna (Central Current – Ida-

Pingala merged) etc. Of Agni (Fire or pitta) and Soma (Waters or kapha) in the Rig Veda (I.93.6), it

is stated that Matarishvan (The Wind, or Vata) brought one from the celestial realm (pitta, Agni or the Manipura chakra – meaning the Fire from the Fire

Chakra) and the other via a falcon from the mountains (Soma, kapha, the medicine, the Crown Chakra – The Waters or Ambrosia from the Water Chakra).

This hence also shows the balancing of the three doshas or humors of kapha

(water),pitta (fire) and vata (wind) again in Ayurveda, and also in relation to the subtle channels or nadis in the subtle body – of being able to "extract" the various doshas or humors / elements (water, fire and wind) and balance them,

via the vata dosha (wind humor) or Matarishvan (The god of Wind) in the Sushumna/Saraswati or Central yogic current that runs up the base of the

spine, through all of these chakras or seven yogic centres. Again, this also relates to Sushumna or Central channel and balancing of the

chakras or yogic centres etc. and other nadis or channels – Agni-Pingala (Fire and the Solar-Fire channel) and Soma-Ida (Waters and the Moon-Water

channel) by the central Vata or wind channel, the Saraswati or Sushumna. Later these are done by rasayanas or rejuvenation formulas in Ayurveda, that

balance these three forces or humors of water, fire and air in the body.

In regards to Ayurvedic rasayanas or healing and rejuvenation formulas, the

"Soma rasa" (waters of Soma) of Indra (Shiva, the Yogi-God) in the Rig Veda (IX.67.8) is mentioned in regards to ayu or life. This hence refers also to Soma rasayanas of later times, and formulas such as Triphala Churna (an

Ayurvedic formula used to balance the three humors and made of three Indian fruits), Chyavan Prash (as discussed, based on Amla fruit) etc.

Ayu as "life" is also the basis for the term "Ayur-veda" or the "Science /

wisdom of Life". Ayu as represented in the above verse, is hence very important here.

Rasayanas or these rejuvenation formulas in regards to Soma or Amrita

(ambrosia or nectar of immortality and health) are also mentioned as being contained in the waters in Rig Veda (I.23.19-20), which are said to contain all medicines. It hence shows of "liquid medicines" of these rasayanas, again in

regards to them as "Soma formulas".

As noted, Soma is the Crown Chakra in Yoga or the Lotus with a Thousand Petals and the realm of Ananda or Divine Bliss of the Yogi.

Thus, the metaphor of the "Thousand pillared" chariot or hall of the twin-gods

Mitra-Varuna in the Rig Veda (II.41.5& V.62.6-7), said to be made of Gold, hence refers to the union here of the Ida and Pingala (Water-Soma and Sun-

Fire channels) merging into Sushumna (Central channel), in the state of Samanavayu (Calmed or equalizing breath, where up and down moving are "merged" as "twin Ashwins" etc.) and hence attaining the state of this Crown

Chakra or Soma Chakra, symbolically (hence it is `Sahasrarapadma Chakra, the Chakra of a Thousand petals – the Golden Pillars of a Thousand in

number). This state of Samamavayu (equalizing breath) is described in the Rig Veda

(I.23.3), where Indra (the yogi-god Shiva ) and Vayu (wind or breath) are called Sahasraksha (thousand-eyed, hence referring to Sahasrara Padma

Chakra) and Dhyiaspatis (Lords of meditation or thought), showing the yogic nature.

As noted, dhiya is a very important term, relating to meditation or contemplation, and is related to dhyana or meditation. It is especially

important here as mentioned in relation to the Yogi-God of later times, Shiva, under his name Indra or "Master of the sense organs". Here he hence attains the supreme "breathless state" (samanavayu). It again refers to Self-

realisation.

This is thus the merging of the twin gods, Mitra and Varuna as the two Ashwins, as has been described, representing the Supreme state of the Yogi. The next verse (4) in fact, invokes the twin-gods Mitra-Varuna and relates

them again to the mind through daksha (Sanskrit for intellect), and in fact asks them to drink the Soma (hence attain the state of Crown Chakra).

Drinking the Soma is a Vedic expression, and also a yogic one. It refers to attaining the state of the Crown of the head where Soma dwells as sura or

wine, and thus "drinking" it. Sometimes the yogi becomes "drunk and intoxicated" – divinely so, through this process. Hence the god Shiva or Indra,

the Yogi-God, is often seen holding wine or drinking it in Indian art. It is a symbol for Self-realization or the Highest State.

Vayu (Wind, in I.23.3) here is also described as swift as the mind or thought

("manojuva"), again showing the supreme state of Prana (life-force) where the life-force or Self ascends and reaches the Soma or Crown Chakra, again in

Divine Bliss or state of "Divine Drunkenness".

Mitra-Varuna as the dualities of Fire-Sun and Moon-Waters thus represents

the Self-deity etc. as Twins, and are hence the Ashwin Twins. They merely represent the Ashwins in a more or less "individualized" manner, so that we

can understand their individual functions, and their greater overall merged functions, as described here in relation to the nadis or yogic channels, the doshas (ayurvedic humors or water, wind and fire) etc.

As the Ashwins merged into a singular deity, the deity or gods Mitra-Varuna

also represent the Supreme State of the Yogi, as described in Tantra as the Soma-Loka (region of Soma), Satya Loka (Realm of Truth) or Sahasrara Padma Chakra or Thousand-Petalled Lotus, the realm of Immortality.

This again, is also the state of the Divine Drunkard – Shiva or Indra, the Yogi-

God that is intoxicated with Soma in the highest state, in the Crown of the Head. The Soma that comes from here is also the "inner healing fluids" or inner rasayanas of Ayurveda.

It is hence the realm from which we can permeate the nadis or subtle yogic

channels and chakras or yogic-centres with the Soma juice, displaying it's every healing and joy-releasing attributes and hence heal ourselves from within, and open up the siddhis or shaktis (our inner yogic powers and

abilities) that lay latent in the subtle body.

To do this, we therefore need the help of these powers personified - the Ashwins of the Rig Veda, or as they are also known, as Mitra and Varuna, the Solar and Lunar or Fire and Water forces in the body.

We hence see all of these keys in the Rig Veda, dating back to the earliest

times, and continuing in the same traditions, in Tantra and Tantric Yogic and Ayurvedic sciences, which are hence all related.

We can also therefore not only see the integral parts of how to heal ourselves through the forces of the Ashwins in the body, through the three humors and

their balancing, but understand them through the Ashwins. In Conclusion:

The Ashwins are the gods Mitra and Varuna.

Mitra is the Solar-channel (Pingala Nadi) to the Right of the Body, and is the

dosha or humor relating to the Fire (Agni) or firey (pitta) condition in Ayurveda. It is masculine in nature and has it's centre in the Fire-centre or Manipura

Chakra in the body, the region above the navel. Varuna is the Lunar-channel (Ida Nadi) to the Left of the Body, and is the

dosha or humor relating to the Waters or Moon (Soma) called kapha in Ayurveda. It is feminine in nature and has it's centre in the Water-centre or

Swadhisthana Chakra in the body, located in the navel region. Mitra-Varuna combined represents the twin Ashwin gods, as all of these

dualities combined. They hence represent the Vayu or Vata (Wind) humor or dosha in Ayurveda, and the path of the Sushumna or Central nadi or current

in the subtle body, also called the Saraswati. It is this path that takes us to the inner-healing formulas or Soma or the rasayanas (rejuvenation formulas). They also represent the Third-eye and the Crown or Soma Chakra or region,

the highest state.

May the Ashwins grant us the powers of inner and outer healing, and through our own bodies, grant us all the yogic powers of our own bodies. May we indeed, become divine doctors ourselves, from within!

1. Chinnamasta and Dadhayk

Namaste all, As a writer on Vedic and Tantric Hinduism, this is one of many

articles on Maa Chandi, that I hope will broaden the horizens of many.

It is based on Ganapati Muni's teachings on Maa Cchinnamasta also. But I am also

interested in any additional works on Chinnamasta, since she is my Ishta devata.

CHINNAMASTA AND DADHYAK: Veda and Tantra relations

The Goddess Parvati is said to have been begged by Jaya and

Vijaya, her attendants for food.

Eventually, as there was no other food-source, she severed her

head, and Chinnamasta, Jaya and Vijaya all shared in her streams of blood

for food, thanks to her sacrifice. Chinnamasta also represents the lightening-force, and is known

as vajra-vairochani. Her consort is said to be Kabhanda, the headless form of Shiva.

This is according to the Pranatosini Tantra.

In the Rig Veda, Rishi Dadhyak was also requested by the Two Ashwins, in order

to gain knowledge of Brahman. However, Indra had cursed

anyone that gave them knowledge. Eventually, he gave in, and his head was cut off, and replaced with

that of a Horse, and he gave knowledge to the Two Ashwins. Dadhyak also later

became the Vajra or Thunderbolt of Indra, through his bones. Dadhyak is also known as Kabhanda-Atharvan in the Brihadaranakya, and the

be-headed demon Kabhanda, who helped Rama in Ramayana.

Herein, we see the origin of Chinnamasta is quite clear. Dadhyak appears as the

male-form of Chinnamasta, as Kabhanda (same name in Tantra and Veda), from which

she came. Moreover, we note of the Two Ashwins as Ida and Pingala, and

also as Jaya and Vijaya. In Both cases a request is made. But the head must first

be chopped off.

Moreover, the Vedic myth shows the esoteric nature of the Tantric one - that by

the head being chopped off, Dadhyak, and the Two Ashwins, receive the Brahmavidya or knowledhe of Brahmin (also Madhuvidya).

Likewise, in the Tantric tradition, the food is hence 'Brahmavidya', which

Chinnamasta and Jaya and Vijaya learn, as 'streams' of blood. As in Dadhyak's

case, there is the Madhuvidya as the knowledge of Brahman (once ego is gone),

Chinnamasta grants Shri Vidya!

The blood is also representing Soma, the Divine Elixer. Dadhyak's

vidya is also the Soma-vidya or Wisdom of Soma, which he 'proclaims' to the Ashwins in Rig

Veda.It is also the Shri Vidya, the wisdom of the Goddess Shri (Lalita) and the Wisdom of Brahman, here personified as 'Soma Elixer', ie. the

streams of blood of Chinnamasta! So again we see a Vedic origin of this.

Chinnamasta the 'blood drinker' is hence Vedic Indra-Dadhyak

the 'Soma-drinker'.

Hence, the Vedic ideas actually give us more insights into Tantric imagery and their esoteric natures!