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Words related to Asvins

(literally 'possessing horses' in Sanskrit) in Hinduism the twin chariot warriors conveying Surya

References in periodicals archive ?
22) Others have assumed that sincad asvan refers to a moistening that protected the horses from overheating during a race: as a result the Asvins won and obtained Surya.
27) What the Vedic text is telling us therefore is that the Asvins went to the ends of the earth or to heaven, where their horses got wet in the waters of some mythical stream, (28) and as the result of this adventure Surya.
It is also a real stretch to equate Chinese Wusun, name of a mounted nomadic people, with Sanskrit asvin which Beckwith gives as '"the horsemen', the name of twin equestrian gods" (p.
40, in which Ghosa pleads with the Asvins to win her a man who will marry her and give her children (cf.
3 uta sakhasy asvinor / uta mata gavam asi / utoso vasva isise And thou art a friend of the Asvins, and thou art mother of the cows; and thou art mistress of good, O dawn.
O Sura, let the lotus-garlanded Asvins make you tasty.
Whom the Asvins sprinkled, let that sura run abundantly.
It therefore appears very likely, as has been proposed by Sen (1976: 124-27), that the trio of Asvins and their sister / wife is the model of the early Vaisnava trio consisting of two brothers connected with the colors white and black and their sister / wife.
We have seen that the female member of the early Vaisnava trio (Krsna's sister Subhadra, Rama's wife Sita) seems to continue the Goddess of Dawn (Surya / Savitri) in the trio that she forms with the two Asvins.
The answer is found at the opening of the hymn, where each pada begins with pratar in the invocation of Agni, Indra, Mitra-Varuna, the Asvins, Bhaga, etc.
93] In the structure of the whole classical ritual (episodes A-D), which is centered around an offering to the Asvins (episode D, for which suitable and probably older material is found in the Rgveda: cf.
The Asvins are addressed as kavi gambhiracetasa "poets of deep thought" in 8.
One of the divinity cycles he did not get around to translating is that dedicated to the Asvins, though he did publish notes to their hymns as the first half of EVP XVI (1967).
The Pravargya consists of rites accompanying the manufacture of a special clay pot, which is heated and filled with milk, and the offering of this milk primarily to the Asvins.
In addition to being the principal indicators of life, prana and apana, as in the earlier treatises, are equated with various divinities including the Sun,(46) the Asvins,(47) Agni,(48) Sarasvati (Goddess of Speech),(49) Indra,(50) and Mitra and Varuna.