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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 upmoving 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,

In a way this . hence we see a direct reference here. It is even said that the Vedas and the Hindu alphabet came from her. They are hence the fundamental powers in Ayurveda (or Vedic medicine) and Yoga. two nadis or rivers are also mentioned. yet combined. Often these three are worshipped together as goddesses in India. Saraswati is also later a goddess of speech (vak) and wisdom (vidya). along with the Ganges (Ganga) and Yamuna (Jamuna) Rivers. the Ashwins therefore represents all of the yogic "dualities" combined. between the brows. calmed mind. 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.12) states that the goddess Saraswati. to form the singular and highest states of consciousness. hence again reference to Ida and Pingala nadis etc. Another text. In short. Lunar and Solar currents and reference to the third eye). it refers to attaining oneness with the Self or Atman (Soul). in relation to mantra-yoga (yoga of chants or sacred sounds) and the inner-workings of an almost "Tantric" or esoteric kind. as formally mentioned. The Sushumna is represented as the "dual forces combined" – hence the Ashwins in their twin-aspect. as in singular. This runs up the base of the spine. As twins. Similarly. and in this regard is lauded along with the Ashwins. stilled breath. between these Ida and Pingala or Lunar (Soma) and Solar (Surya) channels or nadis. or transcendence. called "yogic Samadhi" or "absorption". in relation to breaths. 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. that balance the body and thus the mind. the third eye of wisdom and so forth. It is known as the bindu or indu. as Saraswati is also related to the Sushumna or Central yogic Nadi or channel. the two eyes. This is an important statement. the "eye of wisdom" in Yoga. and hence the two Ashwins become the Ganga (Ganges River) and Yamuna (Jumuna River).6). It is also the state where the Yogi reaches complete stillness of his mind. the central or Sushumna. form the singular or third-eye.39. Apart from the Ida and Pingala. As twins merged.but also the two eyes and hands (hence the nadis or Ida and Pingala. when merged. with speech was a doctor. as well as the two nostrils (II. there is another "nadi" or current in Yoga. they hence also represent the highest state of Yoga. The Goddess Saraswati is also an ancient River in India.

is the Crown Chakra and also the nectar of immortality (known as amrita. which also shows the Saraswati's current directing our minds to the higher states of consciousness or awareness. known as Dakini and Varnini. In the Rig Veda. Soma is stated to give the Saraswati's great power of Vac (Meaning Speech) to the Poet-Seers (Kavis). She has two Dakinis or attendants of the Goddess. Moreover. Gemstone or Ratna style healings are common in Ayurvedic medicine in India. It seems this is at least suggested here. There is the famous tale of the Ashwins in the Rig Veda. up the Sushumna or central nadi. to write Sanskrit and related languages! Yet. It further states he also grants gemstones or ratnas (IX. who also has her head cut off.12) actually states that this goddess Saraswati governs our "cosmic meditations" or thoughts.67. and also represent Ida and Pingala as shaktis. and are often accompanied with the planetary hymns or "grahamantras" – sacred chants to the planets. we see her as the chief of these goddesses. This hence also shows the use of ancient gemstones and mantras (sacred chants) in healing. as representing the central channel in the Yogic body or "Sushumna nadi" then. these two attendantgoddesses drink the liquid or "food" (anna) of Chinnamasta as her streams of blood. she thus represents the River or path to the Self or Self-realisation and greater wisdom.13). Ambrosia). Goddess Chinnamasta also represents lightening and is called the lighteninggoddess (Vajravairochani). which appears as a metaphor for the "Soma" or honey as in the older Dadhyak and Ashwin myth of the Rig Veda. One verse in the Rig Veda (I.is true. representing the "merged nadis" or the "Ashwin gods merged" (remembering they represent the merged dualities as `twins'). 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. as devotees of one Rishi Dadhyak. This shows they also correspond to a similar later tale or imagery of one Tantric goddess Chinnamasta. for the ancient Vedic or Indus Valley cities were found to be built along the banks of the old Saraswati River. known as "Paradakini" . He teaches them the the Soma or honey-wisdom (which is also food or anna in the Vedas). The Seer Dadhyak is also a vajra or thunderbolt in the Vedas. who gets his head cut off. The Ganges and Jamuna are the Ida and Pingala – left and right forces in the body.3. Soma as we know. Chinnamasta is also the greatest goddess. As the central or Sushumna.

and perhaps relates to Dadhyak the "Guru" of the Ashwin gods. also a name of the Hindu Goddess of wealth). as the Universe. Shachi is cognate to the later term "Shakti" or power in the Rig Veda. on this note: "Bring into creation. It seems the Ashwins. often used in relation to the supreme might or power of the Vedic deities. who as noted is also the vajra or thunderbolt of the god Indra. This shows the importance of Shakti or Femanine Power personified (i. assist us.63. that they gain their "Shri" (or wealth." . and are hence yogic magicians. as is also the case with this feminine term in the Rig Veda in regards to the Ashwins. which is also their yogic powers or "yoga shaktis". and they are also Tantric-gods as male counterparts of the Shaktis or Chinnamasta's attendant goddesses. and with your Shaktis. my tireless meditations that ask for wealth.e the Great Goddess) in relation to even male-gods of the Rig Veda. Chinnamasta or Shakti. the Self-controlled Yogi. Lords of Shakti. corresponding to her own two or twin "Dakinis" or attendant goddesses also represent these yogic powers (siddhis or shaktis). Shakti or the Great Goddess as Power or Maya (illusion) is often Shiva's wife. one verse in the Rig Veda (II. We also cannot forget one famous Rig Vedic verse to the Ashwins. the Thunderbolt or Lightening-Power form is later the goddess. In fact. Indra corresponds to the yogi-God of yogic powers and mystery in later Hinduism – Shiva. or "Lords of Maya" (Illusion). As noted. Maya meaning illusion is a common name for the Goddess in India. Here.7) asks the Ashwins to give us Shakti (power) like the two hands.which again. as they are known as mayinas. They are also lords of Shri or Lakshmi (meaning spiritual wealth and soma. She is said to delude the masses with her beauty and power (shakti). Shining Ashwins. through their Shachi or power. and is a feminine term. or "shamans"! We are also told in the Rig Veda.5). is also Soma). Grant us high spirits in battle.39.or the Supreme of Dakinis – representing the yogic powers called siddhis (mystic yogic powers) and shaktis (feminine powers or power). which is also the Goddess (VI. Indra itself means "master of the sense-organs" and thus relates to Shiva. in many of her forms. it seems the Ashwins have the keys to her maya or illusory power. The dark goddess Kali and Chinnamasta are two of these forms of Shiva's wife that are known and worshipped in India.

VII. Their chariot or ratha is controlled by the mind (manasa) in the Rig Veda (VII. They start from the base of the spine. but rather.VII. It is also from these centres or "chakras" that the personified powers of the Ashwins. restoring heads etc.6). . "Chyavan Prash". as this verse states. where the "Soma Chakra" dwells. dating back t Vedic Gods.67. The chariot or ratha is a common Vedic metaphor for the yogic body in the auxiliary texts or commentaries on the Veda called Upanishads.68. from an indigenous tradition. and do in fact come from the Ashwins gods. is said to have been rejuvenated from old age by the Ashwins. and work they way to the Crown of the head. as shown by the example of Chyavana Rishi. when their forces or powers (shaktis) are awakened in Yoga. representing the realm of delight. but also healing wisdoms.69. It also shows here that Ayurvedic medicine in India itself did not arise from any "pre Vedic" aboriginals as many scholars have hypothesized. tiredness and old age. such as the Ashwins. It seems. who represent not only inner powers in man relating to Yoga.(Rig Veda.2). showing their powers of levitation. The Yogic and powerful nature of the Ashwins is also shown in other ways. The Yogic body has seven power centres called "chakras" or wheels. It is also known as the Lotus with a Thousand Petals (Sahasrara-padma-chakra). showing that many Ayurvedic students have missed many of the terms described in the Rig Veda. We also know of their any other famous feats of healing people. as masters of the science of Ayurveda from the start.5) The Ashwins are thus the Shaktis or twin powers of Tantric Yoga. It seems that such traditions date back to the Rig Veda. or siddhis also. are able to heal our body. They are even called so. relating to these centres in the body. that they gave this secret formula to Chyavan Rishi (Rig Veda. known as Dakinis or attendant-goddesses who dwell in the chakras. Chyavan Prash is commonly used by Hindus as a daily formula to prevent colds. later known through his Ayurvedic formula derived from amla fruit. The Vedic chariots hence often have "seven chakras" or wheels also. Vedic Seers and Yogic Powers of the Ashwins: The Vedic Rishi or Seer Chyavana. flus.

We are also told the Ashwins find wealth through meditation or dhiya (I.46. and can grant yogic siddhis (mystical powers) or shaktis (powers of yoga). as Paradakinis (Transcendental or Supreme Dakinis). It is related to the Sanskrit term "dhyana" (meditation). Again. the Ashwins hence represents these dualities being merged. and ability to revive Dadhyak the seer. 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. and hence represent the supreme force itself. Shachipati is a common term applied to the Ashwins. in relation to later Tantra and Yoga circles and ideas. or model of dualities etc. who guide and control all yogic and subtle powers. Dhiya refers to meditation and also wisdom or contemplation in Yoga. We however.112. Yet. the path to . the state of yogic Samadhi or absorption in the Self or Meditation. this relates to the Ida-Pingala channels in Yoga as the Left-Right channels in the yogic body. the Ashwins are hence consorts of the Shaktis or Power-Goddesses in Yoga. Indeed. they represent Sushumna (central nadi or current) and the goddess Saraswati. as formally mentioned. and means "possessor or aster of the yogic powers" or shaktis. However. This all helps to show the power or nature of the Ashwin gods. as "Male Dakinis" (called Dakas) or masculine personifications of Yogic powers of Vedic times. Thus. from which the Japanese term "Zen" as in Zen Buddhism arises. and make cripples walk again. It basically means they are powerful magicians or yogis again. that they are hence themselves personifications of.8) as being able to restore sight to the blind. 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 "twins". as described above. referring to siddhis or mystic yogic powers) of the Ashwins that is lauded itself in the Rig Veda (I.2). as also spoken of in the Rig Veda and other texts. it is the shakti (shachi. showing them as great Yogis. as shown by their wisdom of Soma or immortality. As the two nadis or subtle channels of Ida and Pingala. when his head was cut off.In fact. as itself shown by them being masters of maya (mayina) and shakti (shachipatis). can also correlate this to the later counterpart of goddess Chinnamasta and her two attendant goddesses or Dakinis. The state where the Yogi "realizes" himself. hence relating to these "Ayurvedic siddhis" (mystical healing powers)or shaktis (powers).

known as kapha (water). called siddhis or Dakinis. hence show their importance. fire and wind or kapha. their powers are also governed by the Ashwins' shaktis or feminine personified powers. in this regard! This shows such system in India as Tantric Yoga. nadis (channels). and weaving their way around the seven chakras or yogic centres or "wheels".34. Yamuna and Saraswati). The Ayurvedic humors or doshas are also known as "dhatus" in Sanskrit. they represent the single or third eye. that have important places in later Tantric-Yoga as the nadi (channels of yoga) and Soma (representing the Crown Chakra). since they are all connected to the most ancient of the Vedic deities. The notions that shaktis (goddesses or power or yogic powers). again relating them again to the yogic vayus or pranas – yogic breaths such as the upana (upmoving). and be balanced. when invoked as "twins".I.34. from which all yogic shaktis and siddhis . As noted. equalizing breath). tantra. The three thus refer to the three nadis or currents (Ida.immortality or Soma (lying in the Crown of the head).7) also compares the Ashwins to vital airs or breaths of the self. pitta and vata. and goddesses such as Saraswati and Shri or Lakshmi the goddess of wealth. and this verse in fact uses the term "Tridhatus" or "Three dhatus" or humors – water. numbering seven) themselves to function and release their powers. and goddesses. The Rig Veda (I. as these nadis (yogic channels) and pranas (breaths of "vatas".8) relates the Ashwins to the Seven Mothers as waters or rivers and three jars or offerings. yoga. ayurveda and siddhis (mystic yogic powers) are all pre-Vedic. of which they represent two as Ashwins (Ida and Pingala). are hence incorrect. winds) need to be balanced in order for the chakras (the subtle yogic centres. and the third (Sushumna or central current). . Pingala and Sushumna or the Ganges. This hence relates to the Ashwins as the Ida (left channel) and Pingala (right channel) nadis in Yoga as the formally mentioned rivers. pitta (fire) and vata (wind).mystic powers of Yoga arise. where Yogis realize the Supreme or Self through the powers of the Goddess. They are hence very important. are all Vedic in origin. chakras (seven centres in the subtle body). the spiritual or yogic eye. The three jars are also the three humors or doshas in Ayurveda. and lie in the secret hymns of the Ashwin gods also. Their connections with the Shakti or Power. apana (down moving) and samana (central. Another verse (RV. – referring to mystic powers of yoga. As the two eyes. Yamuna and Ganga.

that melts or purifies the Soma in the pelvic region where it is semen. whatever is damp. where the inner-fire of Yoga purifies the ascending semen up sushumna or centralcurrent. Interestingly also. The Fire here is the Inner Fire of Yoga or Wisdom. the term "Ram" is mentioned (BU. Manipura Chakra is also the "City of Gemstones" chakra (hence it's name). and relates to the Digestive system. It is also the outer alchemical process of stone or base metals into gold. The fire and water chakras are also connected – the manipura or fire being located just above the water or swadhishthana chakra. 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. as Mahamaya or "Great Illusion" as described earlier. The secret here also lies in the fact god Soma is actually called Pavamana or the Purifier in the Rig Veda. . the bija-mantric or seed-syllable form) as it's mantra or sacred chant. through udanavayu or "up moving air". the Fire-God or Sun-God.12) by the Seer Yajnavalkya as the syllable for Prana or Breath. It is also the realm of the digestive fire that helps purify this "semen" into "Soma". thus food. and that is Soma. which comes from Ram (pleasure. showing this process of "Kundalini Yoga" where the seminal element is transformed into the nectar of immortality. Now. relating to Food. the Manipura Chakra (Fire Chakra or region in the body) has Ram (Rang. as described by the Rishi Yajnavalkya in Vedic times: "Now. relating to Delight or Bliss. In fact. to become Soma in the Crown or Head region. bliss). he brought forth from Semen.V. when she sliced off her head. of whom he is often connected himself.I. as also why the Fire or Manipura chakra relates to gemstones. and transforms it into Soma or Ambrosia in the Head-region. sometimes as his own "twin". This science is also part of the Soma-wisdom or Somavidya that the Ashwins learnt from the Seer Dadhyak. The whole Universe is nothing but Food and what eats it.4. Soma is Food: Fire eats it" (Brihadaranyaka Upanishad. represents by the god Varuna (waters) and Agni or Mitra. through the mystic process of Kundalini Yoga. we see both tales (Vedic and Tantric: Dadhyak vs Chinnamasta) complement each other.Shri also represents the transformed shukra (semen) which becomes soma in the Crown Chakra.6) The Universe is also the Goddess.

the Saraswati or Sushumna.93. or Vata) brought one from the celestial realm (pitta. Chyavan Prash (as discussed. This hence refers also to Soma rasayanas of later times. the Yogi-God) in the Rig Veda (IX. where they hence represent all forced combined as the Supreme Prana or Vata (Breath of Life or Wind). invoked sometimes also as twin-gods or a dual-god as "Maitravaruna". that balance these three forces or humors of water. This hence also shows the balancing of the three doshas or humors of kapha (water).67. 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 Ashwins as the gods Varuna (Waters) and Mitra (Sun) In regards to Twins. Later these are done by rasayanas or rejuvenation formulas in Ayurveda.6). Again. Agni or the Manipura chakra – meaning the Fire from the Fire Chakra) and the other via a falcon from the mountains (Soma. Mitra (Sun) and Varuna (Waters).pitta (fire) and vata (wind) again in Ayurveda. the Aditya or Sun-Gods. through all of these chakras or seven yogic centres. 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. fire and wind) and balance them. and formulas such as Triphala Churna (an Ayurvedic formula used to balance the three humors and made of three Indian fruits). also represent the two Ashwins. is in them being invoked together. it is stated that Matarishvan (The Wind. Of Agni (Fire or pitta) and Soma (Waters or kapha) in the Rig Veda (I. this also relates to Sushumna or Central channel and balancing of the chakras or yogic centres etc. Agni (fire) and hence the solar or Pingala nadi or channel. is the god of waters. Sushumna (Central Current – IdaPingala merged) etc. Ayu as "life" is also the basis for the term "Ayur-veda" or the "Science / . like the Ashwins. fire and air in the body. Mitra is the Sun and hence represents what we know in Ayurveda as "pitta" (fiery) condition. and the Ida nadi (left and lunar channel). In regards to Ayurvedic rasayanas or healing and rejuvenation formulas. the medicine.8) is mentioned in regards to ayu or life. 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. and represents "kapha" (the waters) or Soma. based on Amla fruit) etc. and also their dualities. and the powers of Pingala and Ida in Yoga as the yogic channels or currents. the Crown Chakra – The Waters or Ambrosia from the Water Chakra). kapha. The balance of the two. Varuna on the other hand. the more feminine. the "Soma rasa" (waters of Soma) of Indra (Shiva.

and also a yogic one. through this process.) and hence attaining the state of this Crown Chakra or Soma Chakra. dhiya is a very important term. is often seen holding wine or drinking it in Indian art. As noted. the Yogi-God. Hence the god Shiva or Indra.23. under his name Indra or "Master of the sense organs". is hence very important here. Drinking the Soma is a Vedic expression.62. and in fact asks them to drink the Soma (hence attain the state of Crown Chakra).3). the metaphor of the "Thousand pillared" chariot or hall of the twin-gods Mitra-Varuna in the Rig Veda (II. and thus "drinking" it. showing the yogic nature. Here he hence attains the supreme "breathless state" (samanavayu). . It again refers to Selfrealisation. which are said to contain all medicines. Mitra and Varuna as the two Ashwins. and is related to dhyana or meditation. invokes the twin-gods Mitra-Varuna and relates them again to the mind through daksha (Sanskrit for intellect). It refers to attaining the state of the Crown of the head where Soma dwells as sura or wine. 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.23. in the state of Samanavayu (Calmed or equalizing breath.6-7). hence referring to Sahasrara Padma Chakra) and Dhyiaspatis (Lords of meditation or thought). Ayu as represented in the above verse. It is especially important here as mentioned in relation to the Yogi-God of later times. As noted. said to be made of Gold. relating to meditation or contemplation.5& V. Sometimes the yogi becomes "drunk and intoxicated" – divinely so. The next verse (4) in fact. hence refers to the union here of the Ida and Pingala (Water-Soma and SunFire channels) merging into Sushumna (Central channel). where Indra (the yogi-god Shiva ) and Vayu (wind or breath) are called Sahasraksha (thousand-eyed. symbolically (hence it is `Sahasrarapadma Chakra. It is a symbol for Self-realization or the Highest State.41. This is thus the merging of the twin gods. as has been described. again in regards to them as "Soma formulas". 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.wisdom of Life". Shiva.19-20). 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. It hence shows of "liquid medicines" of these rasayanas. where up and down moving are "merged" as "twin Ashwins" etc. Thus. representing the Supreme state of the Yogi.

but understand them through the Ashwins. again in Divine Bliss or state of "Divine Drunkenness". . In Conclusion: The Ashwins are the gods Mitra and Varuna. and continuing in the same traditions. the YogiGod that is intoxicated with Soma in the highest state. and their greater overall merged functions. we therefore need the help of these powers personified . wind and fire) etc. so that we can understand their individual functions. the realm of Immortality. as Mitra and Varuna. We hence see all of these keys in the Rig Veda. Satya Loka (Realm of Truth) or Sahasrara Padma Chakra or Thousand-Petalled Lotus. We can also therefore not only see the integral parts of how to heal ourselves through the forces of the Ashwins in the body. and open up the siddhis or shaktis (our inner yogic powers and abilities) that lay latent in the subtle body.Vayu (Wind. displaying it's every healing and joy-releasing attributes and hence heal ourselves from within. and are hence the Ashwin Twins. This again. the doshas (ayurvedic humors or water. as described in Tantra as the Soma-Loka (region of Soma).23. Mitra-Varuna as the dualities of Fire-Sun and Moon-Waters thus represents the Self-deity etc. As the Ashwins merged into a singular deity. the Solar and Lunar or Fire and Water forces in the body.3) here is also described as swift as the mind or thought ("manojuva"). They merely represent the Ashwins in a more or less "individualized" manner. in Tantra and Tantric Yogic and Ayurvedic sciences. 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. as described here in relation to the nadis or yogic channels.the Ashwins of the Rig Veda. again showing the supreme state of Prana (life-force) where the life-force or Self ascends and reaches the Soma or Crown Chakra. is also the state of the Divine Drunkard – Shiva or Indra. in I. dating back to the earliest times. The Soma that comes from here is also the "inner healing fluids" or inner rasayanas of Ayurveda. as Twins. or as they are also known. the deity or gods Mitra-Varuna also represent the Supreme State of the Yogi. in the Crown of the Head. through the three humors and their balancing. To do this. which are hence all related.

from within! . the region above the navel.Mitra is the Solar-channel (Pingala Nadi) to the Right of the Body. become divine doctors ourselves. 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. as all of these dualities combined. May the Ashwins grant us the powers of inner and outer healing. It is feminine in nature and has it's centre in the Water-centre or Swadhisthana Chakra in the body. May we indeed. Mitra-Varuna combined represents the twin Ashwin gods. located in the navel region. also called the Saraswati. and through our own bodies. Varuna is the Lunar-channel (Ida Nadi) to the Left of the Body. 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. and is the dosha or humor relating to the Waters or Moon (Soma) called kapha in Ayurveda. the highest state. They hence represent the Vayu or Vata (Wind) humor or dosha in Ayurveda. grant us all the yogic powers of our own bodies. and the path of the Sushumna or Central nadi or current in the subtle body.

as there was no other food-source. Eventually. Her consort is said to be Kabhanda.1. in order to gain knowledge of Brahman. and the be-headed demon Kabhanda. . But I am also interested in any additional works on Chinnamasta. her attendants for food. In the Rig Veda. However. thanks to her sacrifice. Chinnamasta also represents the lightening-force. through his bones. she severed her head. Indra had cursed anyone that gave them knowledge. that I hope will broaden the horizens of many. It is based on Ganapati Muni's teachings on Maa Cchinnamasta also. and replaced with that of a Horse. Jaya and Vijaya all shared in her streams of blood for food. since she is my Ishta devata. Dadhyak also later became the Vajra or Thunderbolt of Indra. the headless form of Shiva. Eventually. This is according to the Pranatosini Tantra. this is one of many articles on Maa Chandi. Chinnamasta and Dadhayk Namaste all. Rishi Dadhyak was also requested by the Two Ashwins. CHINNAMASTA AND DADHYAK: Veda and Tantra relations The Goddess Parvati is said to have been begged by Jaya and Vijaya. As a writer on Vedic and Tantric Hinduism. and is known as vajra-vairochani. and his head was cut off. and he gave knowledge to the Two Ashwins. who helped Rama in Ramayana. and Chinnamasta. he gave in. Dadhyak is also known as Kabhanda-Atharvan in the Brihadaranakya.

the Vedic ideas actually give us more insights into Tantric imagery and their esoteric natures! . Moreover. Likewise. Moreover. the streams of blood of Chinnamasta! So again we see a Vedic origin of this. in the Tantric tradition. Dadhyak's vidya is also the Soma-vidya or Wisdom of Soma. we note of the Two Ashwins as Ida and Pingala. the Vedic myth shows the esoteric nature of the Tantric one . receive the Brahmavidya or knowledhe of Brahmin (also Madhuvidya). In Both cases a request is made. the food is hence 'Brahmavidya'. the Divine Elixer. Dadhyak. the wisdom of the Goddess Shri (Lalita) and the Wisdom of Brahman. as Kabhanda (same name in Tantra and Veda). ie. which Chinnamasta and Jaya and Vijaya learn. here personified as 'Soma Elixer'. and also as Jaya and Vijaya. as 'streams' of blood. But the head must first be chopped off. which he 'proclaims' to the Ashwins in Rig Veda. Hence. we see the origin of Chinnamasta is quite clear. from which she came. Dadhyak appears as the male-form of Chinnamasta. Chinnamasta the 'blood drinker' is hence Vedic Indra-Dadhyak the 'Soma-drinker'. there is the Madhuvidya as the knowledge of Brahman (once ego is gone). As in Dadhyak's case. and the Two Ashwins.that by the head being chopped off.It is also the Shri Vidya.Herein. Chinnamasta grants Shri Vidya! The blood is also representing Soma.