SACRED WRITINGS

(Printed out, this page will assist with identifying the characters
in the Rig Veda Verses of the Divine Horse)

Aditi : Hindu Goddess, self-formed Mother of Worlds, Mother of the Adityas, celestial beings equivalent to the Archangels. Mother of Visnu, she is sometimes sometimes considered the Mother of all the Gods or of all the Immortal Sun-Gods.

Aditya : Immortal Sun-Gods, equated with the Archangels.

Agni : From his name ‘The Knower’, Agni is an all knowing Sun-God. He is also know as the God of Fire, Sun and Lightning. He is said to ride the Winged-Horse, or being the Winged-Horse himself.

Angirases : Celestial Beings equated with Angels. The word ‘Angiras’ is the root etymology of the word ‘Angel’.

Arvata : Horse in Hindu. Unfortunately, the translators of the Rig-Veda, everytime they met this word have translated it as car or chariot.

Aryaman : One of the Adityas, son of Aditi. He is said to ride a Horse !

Asuras : Inhabitants of the Other World which appear to be the Spiritual Forms of Gods of the Past. In other words, they would be the Immortal Ghosts of Gods.

Asvins : The Twins or Twains who are the equivalent of the Geminis, the Dioskouris.

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They are apparently the sons of the Goddess Vadaba, the wife of Visvasvat, who would have given bith to them while in the form of a Mare ! The Asvins are described as being handsome young twins, one light and one dark in color, on horseback. They are depicted as drivers and the horses of the Sun’s Chariot. They seem to represent our dual nature constituted of our two identical in appearance bodies, our flesh bodies and our identical ‘double of dreams’ bodies.

Birds : In the Rig-Veda, the Birds are simply different names for Winged-Horses !

Brahma : One of the major Gods of the Hindu faith.

He actually is the patriarch Abraham. He is shown riding the Hamsa, the Heavenly Swan, another title of the Winged-Horse. (DAD, p.106.)

Brahmanaspati : A Celestial Being, who appears to be the spiritual form of Brahma since he left the material world in the 3^rd millenium BC.

Brhaspati : A shorter variation of Brahmanaspati.

Bhujyu : He represents the Sun and also, at times, the consciousness lost in a materialistic world.

Dadhikras : One of the many names of the Winged-Horse in the Rig-Veda. He is said to be the Supreme Being of the Universe and the Holy Law of the Universe.

Dadhikravan : A lengthened, interchangeable form of Dadhikras.

Dawn : Hindu Goddess. In Hindu , the word Dawn is ‘Asva’, which means ‘Mare’.

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This Goddess is better known in Occident as Aurora or Eos, of the Roman and Greek mythologies. She is described as riding Pegasus or on a chariot pulled by saffron horses.

Dyaus : Hindu Sky God. Father of Agni.

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He is equated to the Greek God Zeus. He is at times declared to be the father of Dawn, Agni, Indra, Surya and the Asvins. (DAD, p.160.)

Earth: This Hindu Goddess, is more frequently referred as Gaia.

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Etasas : Hindu word meaning Winged-Steeds. (RV, p.557.)

Gandharva : The name of half-human and half-animal spiritual beings. In most cases, this expression applies itself to Centaurs. When the Winged-Horse carries his Rider in the Other Realm and, during flight, the Rider becomes the Horse himself, then the union of their both bodies create a spiritual mixture of their both spiritual bodies and create a Centaur. It is said that the first Gandharva, a Vedic Diety, was the measurer of space, the Sun Steed, and preparer and guard of Soma, the elixir of the Gods. (DAD, p.186.)

Garuda : The word Garuda is a diminutive of Garuda Asva, which is another title of the Winged-Horse. In the Kalki-Purana, the book which comments about the Return of the Vishnu as the Last Avatar, the Kalki Avatara, Kalki receives the Garuda Asva from Shiva.

Garutman : The Celestial Bird, the Sun. It is one of the several names of the same Divine Being, the One Supreme Spirit, which is the Celestial Winged-Horse. (RV, Book I , hymn CLXIV.)

Hamsa : The Swan of Heaven, is another title for the Winged-Horse. ( RV, Book IV, XL)

Heavenly Army: The Army of Heaven (RV Book VII, XLIV) consists of all the Riders of the Winged-Horse of all times. It is the exact same Army of Heaven described in the Bible, (Book of Revelation 19,14) which follows the Christ in his Second Coming!!

One can also again read about the same Heavenly Army in the Ragnarok.

Indra : The Lord of the Bay Horses, who travels the world with his Horses of the Sun, is a major Diety of Hinduism.

Indu : The Sovran Lord, therefore another title of The Winged-Horse or any of Its Riders. It seems to be a diminutive of Indra and the root etymology of the word Hinduism.

Light: This Hindu Diety has to be the equivalent of the God of Light of the Greeks, namely Apollo or Pheobus with the Romans.

Lord of Waters: The Hindu Lord of Waters, is the god whom we are more familiar with as Poseidon/Neptune of Greek and Roman mythologies.

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Poseidon is a god of many names. He is most famous as the god of the sea. The son of Cronus and Rhea, Poseidon is one of six siblings who eventually "divided the power of the world." His brothers and sisters include: Hestia, Demeter, Hera, Hades, and Zeus. The division of the universe involved him and his brothers, Zeus and Hades. Poseidon became ruler of the sea, Zeus ruled the sky, and Hades got the underworld. The other divinities attributed to Poseidon involve the god of earthquakes and the god of horses. The symbols associated with Poseidon include: dolphins, tridents, and three-pronged fish spears.

Poseidon was relied upon by sailors for a safe voyage on the sea. Many men drowned horses in sacrifice of his honor. He lived on the ocean floor in a palace made of coral and gems, and drove a chariot pulled by horses. However, Poseidon was a very moody divinity, and his temperament could sometimes result in violence. When he was in a good mood, Poseidon created new lands in the water and a calm sea. In contrast, when he was in a bad mood, Poseidon would strike the ground with a trident and cause unruly springs and earthquakes, ship wrecks, and drownings.

Maruts : Indra’s assistants, which are described as Fast-Flying Storm Spirits, Gods of the Hurricane. Said to be Storm Gods, riding on whirlwinds, flashing lightning and creating thunderous sounds, they must therefore be Winged-Horses ! (DAD, p.311.)

Matarishvan : A demigod who brought Agni, son of Dyaus, down to earth. In that perspective of a Psychopump, he must have been another Rider of the Winged-Horse and one of his earthly incarnation.

Mitra : Another of the great Avatar of Hinduism. Mitra is also shown riding the Celestial Horse or the Chariot of the Sun, and is associated with Varuna. In other faiths, such as Zoroastrianism, Mithra is again associated with Varuna. He was also known as Mithra El, which became Michaël, the Archangel.

Morning: (Book 7, hymn XLIV, verse 4) This Hindu Diety seems to be The Lord of Venus, the Morning Planet known in India as Sukra.

Sukra - Venus -

The planet Venus is known as SUKRA in Vedic astrology. Sukra means "white", or "bright" in Sanskrit. Venus is a first rate benefic in Jyotish (predictions). He rules over the two sidereal signs of Taurus and Libra. Venus is exalted in Pisces and in his fall in the opposite sign of Virgo. Venus is a karaka, or indicator of spouse, love, marriage, comfort, luxury, beauty, prosperity, happiness, all conveyances, art, dance music, acting, passion and sex, healing and the saying of mantras.

In Vedic myth the Asuras are the demonic aspect of the divine and, like many of the ancient creation myths, are locked in eternal battle with the Devas, the auspicious aspect of the Divine. In one episodic myth the Devas are particularly concerned in their battle with Asuras because Venus knows the mantra of immortality to raise the dead. This of course gave the Asuras an unfair advantage in their battle with the Devas. So Jupiter, or Brihaspati, the guru to the Devas, sends his son Kaca (brightness) to study under Sukra.

Sukra has a beautiful daughter Devayani (way to the gods), and she is quite taken with Kaca. Now, the Asuras know what Kaca is up to, so like all good demons they kill him. Devayani, of course, grieves for him and tells father, so Sukra repeats the mantra and Kaca comes back to life. Then the demons kill Kaca again.

Once again Devayani complains, and once again Sukra repeats the mantra and Kaca come back to life. Undeterred, the demons go about killing Kaca and Sukra keeps resurrecting him. So the demons get a particularly demonic idea and this time they kill Kaca and grind him up into a fine powder and put him in Sukra's wine. Sukra drinks the wine, Devayani begins her grieving, and in response Sukra repeats the mantra, but this time he has a stomachache as Kaca speaks from inside him. At last the demons appear to be happy.

But, they ironically bring about the very thing they were trying to prevent, for Sukra reveals the mantra of immortality to Kaca, so when Kaca tears himself out of Sukra's body he will repeat the mantra and raise Sukra from the dead. This myth explains why all Brahmins committed to spiritual life are not allowed to drink wine, and one of the epithets of Venus is: the one who "produces stomach problems".

Sukra bestows long life, wealth, happiness, children, and property and good education. He is the Guru for Asuras. Well learned in Neeti Sastras follower of such sastras and one who dispenses justice, Sukra is considered a beneficial Devata. He blesses the devotees with power to control one's Indriyas (Sense organs) and enables the devotee to obtain fame and name.

In the Zodiac, he is the Lord of Tula. Sukra takes one year to complete the Zodiac cycle living one month in each Rasi. Fridays are considered to be effective for the worship of Sukra.

Muni : Another name for the Winged-Steed

Nasatyas : The name of one of the Asvins. It means ‘Not Untrue’ !

Patharva : It is a dialectical form of Patravan which means ‘Having Winged-Horses’ or again ‘Possessor of the Winged-Horse’ which is another title for any of the Rider of the Winged Horse.

Pusan : A Solar Diety and Aditya, God of Growth, he is the restorer of what is lost, Guardian of the Dead and discoverer of the Soma.

Puru : In English, this word means Men.

Rudra : God of the Dead and of the Underworld, he is the Diety of Storms and Winds, the Divine Physician, and is often associated with Shiva and often called Rudra-Shiva.

RAMA:

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It is explained by the venerable Vedic sage Vâsishtha (to whom the seventh book of the Rigveda is ascribed) to his royal pupil Râma. In his “obloquy of the body” (YV, I.18; trans. Mitra), Râma expresses his oppinions, saying:

“1. This body of ours that struts about on earth, is but a mass of humid entrails and tendons, tending to decay and disease, and to our torment alone. It is neither quiescent nor wholly sentient, neither ignorant nor quite intelligent. Its inherent soul [âtman] is a wonder, and it is reason (and its absence) that makes it graceful or otherwise. There is nothing so pitiable, abject and worthless as our bodies.. This shady arbor of the body, is but the temporary resort of the passing soul. This body is repeatedly assumed only to serve him [man; purusha] as a boat to pass over the sea of the world. The body is the big abode of its owner’s egoism, and therefore it is of no interest to me whether it lasts or falls. This body which is linked with its limbs like beasts of burthen [burden] labour, and is the abode of the mistress Avarice - painted over by her faints of passions, afford me no delight whatever”.

Râma goes ahead talking that the “abode of the body is no way desirable” to him (I.18.20), “ïs no way suited” to his liking, “ïs filled with errors and delusions” which he does not like.

He cries: “I do not like this dwelling of the body with its bed of pleasure on one side, and the cries of pain as those of its children on the other, and where our evil desires are at work like its bawling hand-maids. I cannot like this body, which like a pot of filth, is full of the foulness of worldly affairs, and mouldering under the rust of our ignorance”.

Proceeding with his complaints, Rama makes them into questions to his master: “ I don't like this wilderness of the body, which is infested by the bears of the senses. I am unable, O chief of the sages! To drag my domicile of the body, just as a weak elephant is incapable do draw another immerged in a muddy pit. Of what good is affluence or royalty, this body and all its efforts to one, when the hand of time must destroy them all in a few days? Tell me, o sage! What is charming in this body, that is only a composition of flesh and blood within and without it, and frail in its nature. The body does not follow the soul upon death; tell me, Sir, what regard should the learned have for such an ungrateful thing as this [body]!”.

Râma’s interrogations are made more important in the light of affirmations such as the one voiced by Mitra, the translator of the YV: “yoga (...) has nothing to do with the body which is of this earth [Earth], and which we have to leave here behind us” (MITRA, 1999: 32). The sage Vâsishtha’s reply to Râma (offered only 3 books later, in the YV, 4.22) is of tantamount importance to the role the [physical] body acquires in the building up of the yoga path (particularly in Tantra texts):

“The life of man, knowing the proper use of his body and mind, is prosperous in everything; it is attended by happiness and advantages, and no disadvantage whatever. This body is also the source of infinite troubles to the ignorant, but it is the fountain of infinite happiness to the wise man. Its loss is no loss to the wise, but its continuance is the cause of continued happiness to the wise man. The body serves as a chariot to the wise [see the Katha-Upanishad, I.3.3-6, where âtman is pictured as the lord of the chariot of the body], who can traverse everywhere by riding in it, and can produce and procure everything conducive to his welfare and liberation. The possession of the body is of no disadvantage to the wise man, who can obtain by it all the objects of his hearing and seeing, of his touch and smelling, and his friends and prosperity. It is true that the body is subject to a great amount of pain and pleasure, but the wise man can well bear with them. Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance. This city of the body [purusha as deriving from puri-shaya] is pleasant to one acquainted with his spiritual nature, because he deems it as the paradise of Indra [the Vedic god that obtained divinity through tapas (RV, X.167.1); the personification of kratu, a tapasic force (see RÖNNOW, 1932). Here, probably there could be a word-play between Indra and indriya, the sense organs], which is filled with pleasurable fruits, as well as of those of immortality These bodily cities which fill the earth, cannot be unpleasant to any body”.

Excerpted from; trazendo o divino

Savitar : Another one of the Hindu Adityas, Savitar is the King of Heaven and Giver of Life. According to several legends he rides through the heavens in a chariot drawn by glittering horses with white hooves. However, in the Rig-Veda, not only is he a God but he is called ‘The Courser Savitar’ ! ! Therefore, not only did he ride on the Winged-Horse, but he was known to be the Winged-Horse Himself ! (DAD, p.416. & RV, Book V, LXXXI )

Soma : He is a God and also the Elixir Vitae, the Nectar of Eternal Youth, the God’s Beverage of Immortality. As the God, he is said to ride through heaven in Indra’s Chariot pulled by ten brilliant white Horses, the Steeds of Vayu. (DAD, p.437.) In other sources, Soma is shown riding a single Horse. However, in the Rig-Veda, Soma is said to be ann Immortal God who flies like a bird and is adorned like a Steed, which indicates that he was an incarnation of the Winged-Horse.

(RV, Book IX, III) Most interestingly, the recipe for the Soma is given as such ; " The Soma is the semen of the Stallion Horse with the male vigour ." (Taittiriya-Samhita VII,4,18,2)

Sun: This Hindu Diety is the equivalent of Helios of the Greeks or Sol Invictus of the Romans.

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Surya : This most famous Avatar of Vishnu is the Hindu Sun-God by excellence and another of their Adityas, their Archangels.

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Actually, he is no one else than the Archangel Uriel ! Surya is depicted as a Horse or riding as chariot drawn by seven Horses or by a Horse with Seven Heads !

Tarksya : Just another name for the Divine Winged-Horse in the Rig-Veda.

(RV, Book I, LXXXIX, or again Book X, CLXXVIII )

Trita : Form of Agni as lightning and a form of the Winged-Horse. (RV, Book I, CLXIII )

Tvastar : The Hindu equivalent of the Greek God Hephaistos, the Divine Goldsmith.

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God of the Smith

Tvastar, carpenter, is a Hindu creator god, mentioned in the Vedas, and referred to as the "divine builder" who fashions living creatures on earth. The Hindus equated to the Roman god Vulcan. He is an aditya, or sun god, and father of Saranyu. His attributes are the homajakalika, an uncertain fire device, ladle, and two lotuses. A.G.H.

Also known as the Artificer of the Olympians. Hephaistos was the lame and clever son of Hera (with no apparent consort).In The Iliad (1.590), Hephaistos reveals how he became lame: at the climax of an undisclosed dispute, Hephaistos stood with his mother in defiance of Zeus. The Olympian, in his rage, caught Hephaistos by the foot and hurled him from the magic threshold to the earth far below. Three days later Hephaistos landed in Lemnos, broken and nearly lifeless. The goddess Thetis was partly responsible for saving the life of Hephaistos and he never forgot her kindness. She and Eurynome, mother of the Graces, had hidden Hephaistos from the wrath of his own mother after his fall. Hera was violently shamed at the sight of her lame son and would have done him further harm had not Thetis and Eurynome hidden him. He worked secretly with the two goddesses for nine years in a cave perfecting his craft before emerging to his rightful place among the Olympians. With the help of his Cyclops, he hammers out lightning bolts for Zeus. See: Hephaistos

Vajin : Another name or title of the Winged-Horse. It means ‘Strong Steed’. (RV, X, LVI )

Varuna : Another most glorious Aditya, like Mitra who is known in both Hinduism and Zoroastrianism. Universal Monarch and Guardian of the Holy Law.The Horse is his sacred Animal.

Vasu(s) : Demigods, children of Aditi, therefore mortals which like others became Adityas after their mortal deaths. They are said to be the assistants of Indra !

Vata : Seems to be another a friend of Vayu, the God of Winds ! (DAD, p.494) The Steed of Vata is the Winged-Horse. (RV, X, CXXXVI )

Vayu : God of the Winds, described as one of the Maruts or one of the Vasus ? Regardless, Vayu helps the souls of just mortals surmount any obstacles during the journey they must make after death. He may be seen as driving a carriage pulled by red and purple steeds or in a charioy drawn by red horses as the storm god Indra’s charioteer. He is also shown in a gold chariot, which touches the sky, and is drawn by a thousand horses ! He must have been a Rider of the Winged-Horse to be represented as such ! (DAD, p.494, RV, X, CXXXVI )

Visnu : The greatest of all Hindu Avataras, held by many to be the original one.

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Visnu on his horse

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7-headed horse

He is the possessor of a fabulous Magic Winged-Horse ! He is sometimes depicted as having a Horse-Head, just like his awaited last incarnation Kalki !

Visvedevas : An expression which means ‘All the Gods collectively’ referring to all the Riders of the Winged-Horse, in the Hindu pantheon.

Yama : The first Man, the first to die and became the First of the Dead and King and Judge of the Dead. He is depicted as heavy set, with a greenish complexion, and rides a black Thunder Horse !

(DAD, p.512)

Ref : DAD, is the Dictionary of Ancient Dieties, Patricia Turner and Charles R. Coulter, Oxford University Press, 2001 ISBN 0-19-514504-6