Asvins, Asvinau (Sanskrit) The two horsemen; two Vedic divinities which in some respects parallel the Greek Dioscuri, Pollux and Castor. Harbingers of Ushas (the dawn), they are represented as twin horsemen, appearing in the sky in a golden chariot drawn by horses or birds.

One myth gives their origin as children of the sun by a nymph, Asvini, who concealed herself in the form of a mare; another myth makes Asvini their wife. Since they precede the sun's rising they are called the parents of the sun's form, Pushan. They are also the parents of Nakula and Sahadeva, Arjuna's brothers by Madri. Many Vedic hymns are addressed to them; their attributes pertain to youth and beauty, to speed, and to duality.

They bring treasures to mankind, averting misfortune and sickness, for they are the two physicians of heaven (svar-vaidyau). Yaska, the earliest known commentator on the Vedas, in his Nirukta writes that the Asvinau represent the transition from darkness to light and are identified with heaven and earth.

Blavatsky says that "these twins are, in the esoteric philosophy, the Kumara-Egos, the reincarnating 'Principles' in this Manvantara" (TG 41). That the Greek Dioscuri were respectively the son of Zeus and the son of a mortal, is a direct reference to the dual character of the kumaric mind or the higher manas, an immortal quality in human beings in its higher aspect, the lower aspect being connected with the mortal part of the human constitution.

(See also: Asvins, Asvinau, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Aswins (Sanskrit), or Aswinau, dual ; or again, Aswini-Kumarau, are the most mysterious and occult deities of all; who have "puzzled the oldest commentators". Literally, they are the "Horsemen", the "divine charioteers", as they ride in a golden car drawn by horses or birds or animals, and "are possessed of many forms".

They are two Vedic deities, the twin sons of the sun and the sky, which becomes the nymph Aswini. In mythological symbolism they are "the bright harbingers of Ushas, the dawn", who are "ever young and handsome, bright, agile, swift as falcons", who "prepare the way for the brilliant dawn to those who have patiently awaited through the night".

They are also called time "physicians of Swarga" (or Devachan), inasmuch as they heal every pain and suffering, and cure all diseases. Astronomically, they are asterisms. They were enthusiastically worshipped, as their epithets show. They are the "Ocean-born" (i.e., space born) or Abdhijau, "crowned with lotuses" or Pushhara-srajam, etc., etc.

Yaska, the commentator in the Nirukta, thinks that "the Aswins represent the transition from darkness to light " - cosmically, and we may add, metaphysically, also. But Muir and Goldstücker are inclined to see in them ancient "horsemen of great renown", because, forsooth, of the legend "that the gods refused the Aswins admittance to a sacrifice on the ground that they had been on too familiar terms with men". Just so, because as explained by the same Yaska "they are identified with heaven and earth", only for quite a different reason.

Truly they are like the Ribhus, "originally renowned mortals (but also non-renowned occasionally) who in the course of time are translated into the companionship of gods"; and they show a negative character, "the result of the- alliance of light with darkness", simply because these twins are, in the esoteric philosophy, the Kumara-Egos, the reincarnating "Principles" in this Manvantara.

(See also: Aswins, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Trimurti (Sanskrit). Lit., "three faces", or "triple form" - the Trinity.

In the modern Pantheon these three persons are Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer. But this is an after thought, as in the Vedas neither Brahma nor Shiva is known, and the Vedic trinity consists of Agni, Vayu and Surya; or as the Nirukta explains it, the terrestrial fire, the atmospheric (or aërial) and the heavenly fire, since Agni is the god of fire, Vayu of the air, and Surya is the sun. As the Padma Purana has it: "In the beginning, the great Vishnu, desirous of creating the whole world, became threefold: creator, preserver, destroyer.

In order to produce this world, the Supreme Spirit emanated from the right side of his body, himself, as Brahma then, in order to preserve the universe, he produced from the left side of his body Vishnu; and in order to destroy the world he produced from the middle of his body the eternal Shiva. Some worship Brahma, some Vishnu, others Shiva; but Vishnu, one yet threefold, creates, preserves, and destroys, therefore let the pious make no difference between the three."

The fact is, that all the three "persons" of the Trimurti are simply the three qualificative gunas or attributes of the universe of differentiated Spirit-Matter, self-formative, self-preserving and self-destroying, for purposes of regeneration and perfectibility. This is the correct meaning; and it is shown in Brahma being made the personified embodiment of Rajoguna, the attribute or quality of activity, of desire for procreation, that desire owing to which the universe and everything in it is called into being.

Vishnu is the embodied Sattvaguna, that property of preservation arising from quietude and restful enjoyment, which characterizes the intermediate period between the full growth and the beginning of decay; while Shiva, being embodied Tamoguna - which is the attribute of stagnancy and final decay - becomes of course the destroyer. This is as highly philosophical under its mask of anthropomorphism, as it is unphilosophical and absurd to hold to and enforce on the world the dead letter of the original conception.

(See also: Trimurti, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Shruti Vedas Rig Veda Sama Veda Yajur Veda Atharva Veda Brahmanas Aranyakas Upanishads Smriti Itihāsas Mahābhārata Bhagavad Gītā Ramayana Puranas (List) Tantras Sutras (List) Stotras See also:

List of sutras, List of sutras - Sutras primarily associated with Hinduism, List of sutras - Vedanga, List of sutras - Vedanta, List of sutras - Hindu philosophy, List of sutras - Sutras primarily associated with Buddhism, List of sutras - Pali sutras, List of sutras - Mahayana sutras, List of sutras - Vajrayana sutras, List of sutras - Other Sutras

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List of sutras - Pali sutras. Digha Nikaya: 34 sutras, including Brahmajala Sutta, a critique of 64 'wrong views' current at the time of the Buddha Mahaparinibbana Sutta, the last days of the Buddha, Theravada version Majjhima Nikaya: 152 sutras, including Anapanasati Sutta, a discourse on the method of being mindful of the breath Satipathana Sutta Samyutta Nikaya: 2,889 sutras, including Dhammacakkappavattana Sutta, the ...

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List of sutras, List of sutras - Sutras primarily associated with Hinduism, List of sutras - Vedanga, List of sutras - Vedanta, List of sutras - Hindu philosophy, List of sutras - Sutras primarily associated with Buddhism, List of sutras - Pali sutras, List of sutras - Mahayana sutras, List of sutras - Vajrayana sutras, List of sutras - Other Sutras

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Sadhya (Sanskrit) [from the verbal root sadh to finish, complete, subdue, master]

To be fulfilled, completed, attained; to be mastered, won, subdued. As a plural noun, a class of the gana-devatas (divine beings), specifically the jnana-devas (gods of wisdom).

In the Satapatha-Brahmana of the Rig-Veda their world is said to be above the sphere of the gods, while Yaska (Nirukta 12:41) gives their locality as in Bhuvarloka. In The Laws of Manu (3:195), the sadhyas are represented as the offspring of the pitris called soma-sads who are offspring of Viraj; hence they are children of the lunar ancestors (pitris), evolved after the gods and possessing natures more fully unfolded; while in the Puranas they are the sons of Sadhya (a daughter of Daksha) and Dharma -- hence called sadhyas -- given variously as 12 or 17 in number.

These various manners of describing the ancestry of the sadhyas originated in different ways of envisioning their origin. In later mythology they are superseded by the siddhas, the difference between sadhyas and siddhas being in many respects slight. Their mythological names are given as Manas, Mantri, Prana, Nara, Pana, Vinirbhaya, Naya, Dansa, Narayana, Vrisha, and Trabhu. Two of the names are two of the theosophic seven human principles -- manas and prana; while Nara and Narayan, are other aspects of man, human or cosmic. Blavatsky terms the sadhyas divine sacrificers, "the most occult of all" the classes of the dhyanis (SD 2:605) -- the reference being to the manasaputras, those intellectual beings who sacrificed themselves in order to quicken the fires of human intelligence during the third root-race. "The names of the deities of a certain mystic class change with every Manvantara" (SD 2:90); thus they are called ajitas, tushitas, satyas, haris, vaikuntas, adityas, and rudras. The key to the various names given to these higher beings lies in the composite nature of each one of them. In every manvantara and in each minor cycle of a manvantara, every being unfolds another aspect of itself, just as mankind unfolds new but latent powers and senses in each age. Special names were often given to each of the sevenfold, tenfold, or twelvefold aspects of these high beings.

In the cosmic sense the sadhyas signify the names collectively of the twelve great gods, the first twelve cosmic hierarchs emanating from Brahma, out of which flow not only the twelve cosmic planes, but the hierarchies inherent in these twelve planes. Their importance lies in the fact that they are the earliest emanations in serial order from the formative and productive Brahma-prakriti, and therefore are really the origin of all beings and things in the cosmos arranged from the beginning in the duodenary hierarchical scheme. Plato had the same thought when he spoke of Divinity forming the universe according to the number twelve. They are reminiscent of the Latin dii consentes, taken over from the ancient mystical Etruscans who stated that these twelve "agreeing or consenting divinities" form the council of Jupiter, the Latin Brahma. The twelve dii consentes consisted of six feminine and six masculine divinities, and the Etruscan theology stated that they govern not only the world, but time also, coming into existence periodically at the commencement of a world period, and passing into rest or pralaya when the world period ended -- only to reappear at the end of the succeeding world period.

Seneca in his Quaestiones Naturalis (2:41) states that there is a more sublime Council of Divinities, superior even to Jupiter and the twelve dii consentes, whose combined will and intelligence govern even the deliberations of Jupiter and the twelve great consenting gods.

See also SATYAS

(See also: Sadhya, Mysticism, Mysticism Dictionary)

Vishnu's consort is Lakshmi, the Goddess of wealth. Maya is the samvit (the primary intelligence) of Vishnu, while the other five attributes emerge from this samvit and hence Maya is his ahamata, activity, or Vishnu's Power. This power of God, Maya, is personified and is called Maya, Vishnumaya, or Mahamaya, and She is said to manifest Herself in, 1) kriyāshakti, (Creative Activity) and 2) bhütishakti (Creation) of Universe. Hence this world cannot part with His creativity i.e., ahamta, which is a feminine form and is called Maya. His vehicle is Garuda, the eagle; who is a part of His creation. He needs no ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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Major branches of Vaishnavism include:- Srivaishnavism (espoused by Ramanuja who advocated Vishishtadvaita), Dvaita (espoused by Madhvacharya or Madhva) Gaudiya Vaishnavism (espoused by Shri Caitanya Mahaprabhu); the Hare Krishna movement or ISKCON adheres to Gaudiya Vaishnavism. See also the articles on Vaishnavism, Vaishnava Theology, and Gaudiya Vaishnava Theology ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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Vishnu - In the Vedas. In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked with other gods, especially with Indra, whom he assists in killing Vritra, and with whom he drinks Soma. His companionship with Indra is still reflected by his later epitheta Indrānuja and Upendra. His distinguishing characteristic in the Vedas is his association with Li ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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Vishnu takes form as an all-inclusive deity, known as Purusha or Mahāpurusha, Paramātma [Supreme Soul], Antaryāmi [In-dwelle ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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It is not clearly known when or how the worship of Vishnu began. In the Vedas, and the information on Aryan beliefs, Vishnu is associated with Indra. However, Shukavak N. Dasa, a Vaishnavite scholar, in reference at this link has commentated that Srivaishnavites would note that: The praise of Indra and other devas in the Vedas are not intended for the particular deity, but for the Supreme Being, Brahman, who is the inner soul of devas and all other beings. The various deities addressed in the hymns are simply different ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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Vishnu has a number of names, collected in the Vishnu sahasranama ("Vishnu's thousand names"), which occurs in the Mahabharata. In Vishnu Sahasranama Vishnu is praised as the Supreme God. The names are generally derived from the anantakalyanagunas (infinite auspicious attributes) of the Lord. Some names are: Acyutah (infallible) Ananta (endless, eternal, infinite) Kesava (slayer of Keshi, having long or much or handsome hair, from Atharvaveda viii , 6 , 23) Narayana (said to mean "He who ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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According to various Purana, Vishnu is the ultimate omnipresent reality, is shapeless and omnipresent. However, a strict iconography governs His representation, whether in pictures, icons, or idols: He is to be depicted as a four-armed male-form: The four arms indicate his all-powerful and all-pervasive nature. The physical existence of Vishnu is represented by the two arms in the front while the two arms at the back represent his presence in the spiritual world. The Upanishad titled Gopal Uttartapani describes the four a ...

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Vishnu, Vishnu - Etymology, Vishnu - Pre-Puranic Vishnu, Vishnu - In the Vedas, Vishnu - In the Brahmanas, Vishnu - In the Upanishads, Vishnu - Theological attributes and more, Vishnu - Relations with other Deities, Vishnu - Iconography, Vishnu - Worship, Vishnu - Names, Vishnu - Theological beliefs and philosophy

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