1. David Stophlet Flattery, Martin Schwartz, "Haoma and Harmaline: The Botanical Identity of the Indo-Iranian Sacred Hallucinogen "soma" and Its Legacy in Religion, Language, and Middle-Eastern Folklore", University of California Press, 1989, pp. 129-130.
*Soma* is a drink used in ancient India, in the (Vedic <https://simple.wikipedia.org/wiki/Vedic>) culture. It is written of in the Vedas <https://simple.wikipedia.org/wiki/Vedas>, in which there are many hymns praising it. *Ephedra alata* It was probably a juice made from a mountain plant or the haoma plant. In the Vedas, Soma is both the sacred drink and also a god (deva <https://simple.wikipedia.org/wiki/Deva>). It is not known for sure what Soma actually was. It is noted Based on the flower-clusters of the *Ephedra alata <https://en.wikipedia.org/wiki/Ephedra_alata>*, Soma-drinking is especially associated with Indra and the Sanskrit name for the colour Yellow, *हरि* <https://en.wiktionary.org/wiki/%E0%A4%B9%E0%A4%B0%E0%A4%BF> ("*hari*"). A similar plant-colour system exists in Turkic *sarï-msak <https://en.wiktionary.org/wiki/Reconstruction:Proto-Turkic/sar%C3%AFmsak>* ("garlic"), a plant which is called after its yellowish-white root developed from Turkic *sarï <https://en.wiktionary.org/wiki/Reconstruction:Proto-Turkic/siar%C3%AFg>* 'yellow' (Tenisev: 2001, p. 144 According to one theory: - *1.* the word may ultimately come from Turkic *qumlaq*/*xumlaq* ("hop"). The word is thought to be borrowed into Scythic <https://simple.wikipedia.org/wiki/Scythians> **xumallag* and Ossetian <https://simple.wikipedia.org/wiki/Ossetian_language> *хуымӕллӕг <https://en.wiktionary.org/wiki/%D1%85%D1%83%D1%8B%D0%BC%D3%95%D0%BB%D0%BB%D3%95%D0%B3>*. The Turkic word may be related to the Germanic word for 'hops', compare Old Norse *humli* <https://en.wiktionary.org/wiki/humli>, *humla <https://en.wiktionary.org/wiki/humla>*, *humall <https://en.wiktionary.org/wiki/humall>*. Either from Turkic or Germanic it has been borrowed into Latin *humulus <https://en.wiktionary.org/wiki/Humulus>, *Greek *χο*υ*β*έ*λι* and Slavic *xъmeľь <https://en.wiktionary.org/wiki/Reconstruction:Proto-Slavic/x%D1%8Ame%C4%BE%D1%8C>*. The Iranian derivation of Osset. *xumälläg* 'hop', however, raises some phonetic and morphological problems and is therefore to be considered rather weak. The ultimate Turkic source of the Volga-Finnic <https://en.wikipedia.org/wiki/Finno-Volgaic_languages>, Iranian <https://simple.wikipedia.org/wiki/Iranian_language> and other late European names for 'hop' can not be excluded. Another theory interprets the Soma/Haoma drink as an "*offering to gods*" (via Chinese *shuma* and *Sun* 蓀) which is associated with the Turkic origins of the Zhou people <https://en.wikipedia.org/wiki/Zhou_dynasty> in c. 1046 BC. This theory suggests that Soma: - *2.* may have its origins in the Turkic second person pronoun “*san <https://en.wiktionary.org/wiki/Reconstruction:Proto-Turkic/sen>*/*sin* <https://en.wiktionary.org/wiki/Reconstruction:Proto-Turkic/sen>” ("thou, you"), specifically in the respectful form “*su*” found in the modern Uyghur <https://simple.wikipedia.org/wiki/Uyghur_language> and Kazak <https://simple.wikipedia.org/wiki/Kazakh_language> languages. In the Turkic group of languages *sun* and *su* seem to be interchangeable. Both *sun* and *shuma* are clearly shown as plants and associated with the deity *Siming <https://en.wikipedia.org/wiki/Siming_(deity)>* in the Nine Songs <https://en.wikipedia.org/wiki/Jiu_Ge> of the Chinese tradition. A Turkic-Iranian extension via Chin. *wu* 巫 "priest" is considered. In Turkic languages *sun- <https://en.wiktionary.org/wiki/sunmak>* also means “to hold out, offer, present”. A last option derives the word : - *3.* from Turkic *xum* ("sand/earth"), from the Proto-Turkic root **kum <https://en.wiktionary.org/wiki/Reconstruction:Proto-Turkic/kum> *through a mediation from "hemp", indicating the place where plants grow.[13] <https://simple.wikipedia.org/wiki/Soma_(drink)#cite_note-13> The most ancient forms for garlic plants seem to have been preserved in Siberian Turkic and Mongolian dialects, since they show typical signs of evolutionary rhotacism <https://en.wikipedia.org/wiki/Rhotacism_(sound_change)> (*l~r*) and initial consonant mutation <https://en.wikipedia.org/wiki/Consonant_mutation> (*k/h~s/š*) which are ancestral to all Indo-European forms: Altaian <https://simple.wikipedia.org/wiki/Altai_language>, Teleut <https://en.wikipedia.org/wiki/Teleut> *kalma*, Tuva <https://en.wikipedia.org/wiki/Tuvinian> *xylba*, Lebedinskij-Tatar <https://simple.wikipedia.org/wiki/Tatar_language>, Shor <https://en.wikipedia.org/wiki/Shor_language>, Khakas <https://en.wikipedia.org/wiki/Khakas_language> *kalba* and Mongolian <https://simple.wikipedia.org/wiki/Mongolian_language> *xaliar*. II NATIONAL LIBRARY OF MEDICINE INDIA RESEARCH PAPERS SAY: Soma of the Rigveda and an attempt to identify it PMID: 2686395 DOI: 10.1142/S0192415X89000024 Abstract Ephedra juice is used as the drink of longevity given even to the new born. This is an Aryan custom mentioned in Rigveda and followed even by the Romans. To trace the history of this custom would lead to identifying Soma = Ephedra. The original species of Ephedra or Soma proper would be Ephedra sinica, the Chinese plant. It is the one species with yellow stalks. This has been illustrated so that it confirms Rigveda speaking of Soma as "golden yellow." The name Soma is also a loan word from Chinese meaning "fire-yellow fibers of hemp." The plant Soma is described as "thousand boughs" and photographic evidence has been offered in support. Each stalk is rod-like resembling an arrow as Rigveda speaks of it. An illustration has been offered to show the plant with stalks which are straight and rod-like, comparable with an arrow. In Rigveda Soma is an evergreen plant, with thousand stalks yellow hued bestowing auspicious energy. Resembling yellow fibres of hemp ephedra was rained in Chlnoso Ho-Ma, Yellow-hemp. It was Sanskritized as Soma. Being an energizer-cum-euphoriant its juice was consumed thrice daily. Finally it became a drug of longevity, rejuvenation and resurrection even god Soma. As drug it was substituted by Rasayana promisiig rejuvenation but also salvation. Soma with Water and Fire constitutes the proto-cosmology of Rigveda. The Aryan of ancient times was a nomad who lived mainly by hunting. The aged, incapable of partaking in such activity, were considered parasites and were exiled as lonely ascetics to the forest. The ascetic began searching for a strength-giving drug so that he could collect edible plants from the forest. He discovered ephedra or the soma plant as an energizer-cum-euphoriant. Feeling stronger and happier he entertained the idea of a drug of rejuvenation. The Aryan nomad as a hunter often over-exerted himself and became exhausted. He then took soma juice thrice daily to prevent exhaustion. With such benefits soma became a popular drink in the Aryan community as a whole. When the Aryans entered India soma became unavailable. Its need persisting, the ascetic substituted ephedra with a mixture of other drugs. If soma was Rasa, or the juice, the substituted medicament was called Rasayana, signifying "juice-incorporate". Rasayana again was geriatric medicine which promised rejuvenation. Later came contact with the Chinese and their use of mercurials. These proved to be efficient energizers and were accepted as Rasayana. Then Aryan medicine first extolled ephedra, next some herbal drugs, and finally mercurials. As energizers-cum-euphoriants, both ephedra and mercurials are anti-somnolents, a feature absent in intoxicants and nacrotics. III The Rig-Veda (8.48) states, "We have drunk the Soma; we have become immortal; we have gone to the light; we have found the gods." The Ninth Mandala of the Rig Veda is known as the Soma Mandala. It is mostly hymns to Soma. The ninth Mandala of the Rigveda, also called the Soma Mandala, has 114 hymns, entirely (although Griffith marks 9.5 as dedicated to the Apris) devoted to Sóma Pávamāna, "Purifying Soma", the sacred potion of the Vedic religion. IV Ayurveda says: The disease preventive and health promotive approach of 'Ayurveda', which takes into consideration the whole body, mind and spirit while dealing with the maintenance of health, promotion of health and treating ailments is holistic and finds increasing acceptability in many regions of the world. Ancient Ayurvedic physicians had developed certain dietary and therapeutic measures to arrest/delay ageing and rejuvenating whole functional dynamics of the body system. This revitalization and rejuvenation is known as the 'Rasayan chikitsa' (rejuvenation therapy). Traditionally, Rasayana drugs are used against a plethora of seemingly diverse disorders with no pathophysiological connections according to modern medicine. Though, this group of plants generally possesses strong antioxidant activity, only a few have been investigated in detail. Over about 100 disorders like rheumatoid arthritis, hemorrhagic shock, CVS disorders, cystic fibrosis, metabolic disorders, neurodegenerative diseases, gastrointestinal ulcerogenesis and AIDS have been reported as reactive oxygen species mediated. In this review, the role of free radicals in these diseases has been briefly reviewed. 'Rasayana' plants with potent antioxidant activity have been reviewed for their traditional uses, and mechanism of antioxidant action. Fifteen such plants have been dealt with in detail and some more plants with less work have also been reviewed briefly. V VAMA DEVA SASTRI USA BECAME INDIAN SWAMIJI RUNNING IN HAWAII SIVA TEMPLE *The Original Soma: One Plant or Many* *Soma is a great deity, cosmic power and yogic principle in ancient Vedic teachings, one of its central topics. It had its counterparts in the plant kingdom. There has long been a search for the identity of the original Soma plant and several plants have been proposed as representing it.* Study of the Vedas in the original Sanskrit, and related Ayurvedic literature – is that the Soma plant was not simply one plant, though there may have been one primary Soma plant in certain times and places, but several plants, sometimes a plant mixture, and more generally refers to the sacred usage of plants, connected to Yoga, mantra, meditation and the chakras. Soma is mentioned as existing in all plants (RV X.97.7) and different types of Soma are indicated, some requiring elaborate preparations. Water itself, particularly that of the Himalayan rivers, is a kind of Soma (RV VII.49.4). In Vedic thought, for every form of Agni or Fire, there is also a form of Soma. In this regard, there are many Somas throughout the universe. *Identity of the Soma Plant* Soma has a watery and oceanic symbolism in the Rigveda, growing near water (RV VIII.91.1) and flowing with a milky juice gained by crushing the plant. The sacred Hindu temple of Somnath. Shiva as the Lord of Soma, is located on the oceanside in Gujarat. Soma is connected with Shiva as the deity of higher states of consciousness. Others propose that the original Soma was the Amanita muscari mushroom, used by many shamans. While this mushroom may have been a kind of Soma, Vedic Somas are described in different ways. The Soma plant is described with leaves and is often said to grow in water. Sharyanavat, the main Rigvedic Soma land means ‘abounding with reeds’, with shara (Saccharum sara) being a type of reed related to sugarcane. Another great Soma land of Munjavat also means ‘abounding with reeds’ with munja a type of reed related to Shara and considered to be the best of the Somas. Some scholars identify Soma with the sugar cane, another Saccharum species cultivated in ancient India. *Types of Soma Plants* Atharva Veda (AV XI.6.15) mentions five powerful plants of which Soma is the best, including barley and darbha (kusha or durva), showing that many plants had Soma-like qualities. Soma is again connected with a reed (darbha, Saccharum cylindricum), which could have been pressed to get a juice, much like sugarcane. Soma is also connected with believed to be a plant available only in certain sector, which will make you swoon even from a distance and can be plucked only by a certain full moon days by sidda purusas, suggesting that mind-altering plants were regarded as different types of Soma plants. Soma is in other places connected with kushta (Saussurea lappa), a spicy nervine, and with the Ashvattha fig tree and said to grow in the Himalayas in the Atharva Veda (AV XIX.39.5, 6). Soma is described as having leaves that come out in a circular pattern like the Moon and suggests lotuses. Additional potential Soma like plants are members of the orchid and lily families. A number of these are nervines. Soma was prepared in three forms, as cooked with grain or barley (yava), milk (go) or curds (dadhi). Somas could be part of elaborate preparations. Soma was used with ghee (ghrita) and honey (madhu), which are sometimes synonyms for Soma. In fact, Soma was often called madhu (honey or mead). Special herbal honey preparations and ghee preparations were additional types of Somas. Soma, however, was discriminated from Sura or wine and alcohol, though fermentation may have been used in preparing some types of Somas. The ancient Ayurvedic doctor, Sushruta, mentions 24 Soma plants, growing on Himalayan lakes and named after Vedic meters. He mentions 18 additional Soma like plants, which are mainly nervine herbs. *Soma, therefore, was part of an entire science of sacred plant preparations and not just one plant in particular. A number of Soma-producing and Soma-like plants existed. The search for one single Soma plant is misleading.* Soma was also connected to the practice of alchemy and as early as the Rig Veda, it was prepared with gold and possibly lapis lazuli, perhaps even with sea shells or pearls. *Soma, Drugs and Psychedelics* Some would equate Soma with various psychedelics and mind-altering herbs used by humanity since ancient times. These may have been types of Soma plants but cannot simply be equated with Soma that has a much more complex and cosmic symbolism. Many other types of Soma plants also existed. *Vedic Soma as a sacred plant and the Vedic development of Soma at a mystical and spiritual level required purification of body, senses and mind. It was not simply an intoxicant.* ------------------------------ The Yogic Soma is a secretion in the brain from practices of pranayama, mantra and meditation (an elixir prepared from the Tarpak Kapha or form of Kapha lubricating the nervous system in Ayurvedic thought). Soma at a yogic level refers to the crown chakra or thousand petal lotus of the head, which is opened by Indra (yogic insight) and releases a flood of bliss throughout the body. This inner Soma is the main subject of the Vedic hymns, though outer Somas were also important. In conclusion, it is wrong to look for a single Soma plant. Rather, Soma is part of the ancient, yogic and shamanic usage of sacred plants, including tonics, nervines and mind-altering plants of various types as well special preparations of them. Soma is a transformative substance that can be found in plants and has corresponding mind-altering substances that can be produced by the brain itself, with higher Somas of a purely mystical and meditative nature. *OM Shreem Somaya Namah!* [1] AV XI.6.15. The five great plants, of which Soma is the best, appear to be Soma, darbha (a kind of grass), bhanga, yava (barley) and sahas (identity unknown). VI KR In my long corelated reading where rig veda commented by sayana, Madhu sudhana, Dayananda, Arabindo, and few more, it is an ayurvedic plant medicinal; it is a kind of plant which could produce a kind of ghee usabble to yagnas. It is nothing but SOMA the moon connected with the brain; we have heard somnambulism in english where the word soma has the root from sanskrit. Generally, the deep-rooted meaning in all the vedic recitals only speak SOMA only as knowledge; like pibare rama rasam; howewver sayana and Indian authors never commented aa liquor but west as shown above twisted it to something like that; also they always wanted to show that we are all from Persia Iran etc. When time permits let me write more in depth Thank you K Rajaram IRS 3924 4924 On Tue, 3 Sept 2024 at 20:05, Madras Sivaraman <[email protected]> wrote: > An excellent analysis.But in the first part there is ecstasy over Soma and > those who composed the rig veda seem to have enjoyed soma drink to the > full.Agni and vayu again are pictured well with soma. > REGARDS > > On Wed, 4 Sept, 2024, 06:21 Rajaram Krishnamurthy, <[email protected]> > wrote: > >> RIG VEDIC SOCIETY PART 4 3924 4924 >> >> Most of our popular gods of today have their origin in the Rig-Veda. It >> would be interesting to trace the origin of a few of our popular gods. >> >> When I say gods, I am not referring to God the Supreme principle, the >> substratum of all existence but to the gods who represent different >> aspects, powers and glory of the God. Each Vedic god has a distinct power >> and personality, but he or she also carries the presence of the Supreme, >> “That one.” TAT >> >> The *puranas* tried to convey the esoteric truths of the Veda in a >> popular manner. In the process *Puranas* elevated some Vedic gods by >> endowing them with virtues, which they loved to see; while at the same time >> they relegated some other Vedic gods to secondary status. I am not sure why >> the exercise of weeding out many and glorifying a few deities became >> necessary. I am clueless. For example, in B G Krishna says demi gods >> Chapter 7: Knowledge of the AbsoluteTEXT 23 antavat tu phalam tesam *tad >> b*havaty alpa-medhasam Men of small intelligence worship the *demigods*, >> and their fruits are limited and temporary. Those who worship the demigods >> go to the planets of the demigods, but My devotees ultimately reach My >> supreme planet. >> >> For instance, Bŗihaspathi, Brahmaņaspathi and Brahma were the three >> major gods of Rig-Veda; a large number of *riks *are in honor of these >> gods. In the Rig-Veda, Brahmaņaspathi/Bŗihaspathi is god of a very high >> order. There are over one hundred *riks* in praise of these two deities, >> giving a picture of their powers and personalities. However, the statuses >> of these Vedic Gods underwent a huge change in the *Puranas*; when new >> set of gods that emerged by the permutation and combination of their own >> (Vedic gods) powers replaced them. The new gods took over and the old gods >> were virtually forgotten. >> >> *Ganapathi:* >> >> The elephant-faced god Gaņapathi emerged out of some aspects of the Vedic >> god Brahmaņaspati. Ganapathi is therefore evoked by the Vedic rik >> associated with Brahmaņaspati (*Jestha rajam brahmanaam Brahmanaspathi*…). >> The word Gaņapathi means the lord of *gaņas* or hosts. In the Rig-Veda, >> the *gaņās *or hosts of Bŗihaspathi/Brahmaņaspathi are the chants, the >> *riks *and the *stomas*, the words of praise (RV. 4.50). They have >> little to do with the lower vital levels. However, in the *purāņas*, the >> hosts (*gaņas*) are the beings of the vital world and Gaņapathi is their >> lord. Ganapathi thus initially appeared on the scene as a *tāntrik *god >> of a lower order. >> >> Ganesha emerged as a distinct deity in clearly recognizable form in the >> fourth and the fifth centuries during the Gupta period. His popularity rose >> quickly. The son of Shiva and Parvati; Ganesha with an elephantine >> countenance, a curved trunk, pair of big ears and a pot-bellied body of a >> human is now the Lord of success and destroyer of evils and obstacles. He >> is the god of education, knowledge, wisdom and wealth. Ganesha also became >> one of the five prime Hindu deities (Surya, Vishnu, Shiva and Durga being >> the other four) worshipped in the *panchayatana puja*. A new tradition >> called *Ganapathya *thereafter came into existence. With the spread >> Indian trade to the Far- East, by around the tenth century, Ganesha a >> favorite with the traders and merchants reached the shores of Bali, Java, >> Cambodia, Malaya, Thailand and other islands. >> >> Ganesha appears in Jainism too. A fifteenth century Jain text provides >> procedures for the installation of Ganapati images. Images of Ganesha >> appear in the Jain temples of Rajasthan and Gujarat; the earliest of which >> is dated around eighth century. >> >> In Buddhism, Ganesha appears not only in the form of the Buddhist god >> Vināyaka, but also as a Hindu demon form with the same name (Vināyaka). As >> the Buddhist god Vināyaka, he is the dancing N ṛ tta Ganapati. Ganesha >> traveled to other countries along with Buddhism. In northern China, the >> earliest known stone statue of Ganesha carries an inscription dated 531 CE. >> In Japan, the Ganesha cult was first mentioned in 806 CE. >> >> *Brahma:* >> >> The concept of Brahma as the creator in the *purāņa *is derived from the >> Brahmaņaspati/Bŗhaspati of the Rig Veda where they are the creators through >> the power of the Word. *Puranas* however denied Brahma proper worship. >> >> Between these two stages, Brahma is associated with the power to give a >> verbal identity to a thought. He is the creator and gives form to the >> formless. He represents Word. That word reaches sublime heights and becomes >> an intelligent tool for communication when it is associated with >> intellectual purity and excellence of *Vac*– the speech. >> >> *Vac (Sarasvathi).* >> >> How the Vedic goddess Vac (speech) transformed into Sarasvathi the >> Puranic goddess of learning, wisdom, culture and intellect; is very >> interesting. >> >> In Rig Veda, Vac is the goddess associated with speech, a concept of >> central importance to the Vedas. Vac, the speech gives a sensible >> expression to ideas by use of words and is the medium of exchange of >> knowledge. She gives intelligence to those who love her. She is the power >> of the rishis. “*She is the mysterious presence that enables one to >> hear, see, grasp and then express in words the true nature of things. She >> is the prompter of and vehicle of expression for visionary perception, and >> as such she is intimately associated with the rishis and the rituals that >> express or capture the truths of their visions*.” (Rig Veda). >> >> In a passage of the Rig Veda, Vac is praised as a divine being. Vac is >> omnipotent, moves amongst divine beings, and carries the great gods, Mitra, >> Varuna, Indra and Agni, within itself. “*All gods live from Vac, also >> all demigods, animals and people. Vac is the eternal being; it is the >> first-born of the eternal law, mother of the Vedas and navel of >> immortality*.” >> The reason, the Vedic rishis paid such glowing tributes to Vac was perhaps >> because they attached great importance to intelligent communication through >> speech and to its purity. >> >> In the later parts of the Rig Veda, Brahman (one of the three distinct >> voices in the Soma sacrifices) is associated with word without which speech >> is not possible. Brahma (word) and Vac (speech) are partners working >> towards good communication, spread of knowledge and for the fulfillment of >> the devotees’ aspirations. If word is flower, speech is the garland. If Vac >> is the weapons, it is Brahman that sharpens them. In Rig Veda the >> Vac-Brahman relation is a “growing partnership” (RV 10.120.5, and 9.97.34) >> >> In the early Rig Veda, Sarasvathi is the river vital to their life and >> existence. Sarasvathi is described as *‘nadinam shuci*; sacred and pure >> among rivers. It was, however, in Krishna Yajurveda, that Vac (speech >> personified, the vehicle of knowledge) for the first time is called >> Sarasvathi. The Aitreya Aranyaka calls her mother of Vedas. From here on, >> the association of Vac with Sarasvathi gets thicker. >> >> Sarasvathi is invoked with Ida and Bharathi. The three, Ida, Bharathi and >> Sarasvathi are manifestation of the Agni (*Yajnuagni*) and are >> *tri_Sarasvathi*. The goddess Sarasvathi is also the destroyer of Vrta >> and other demons that stand for darkness (*Utasya nah Sarasvati ghora >> Hiranyavartanih / Vrtraghni vasti sustuition*). >> >> As the might of the river Sarasvathi tended to decline, its importance >> also lessened during the latter parts of the Vedas. Its virtues of glory, >> purity and importance gradually shifted to the next most important thing in >> their life — speech, excellence in use of words and its purity. Emphasis >> shifted from the river to the Goddess With the passage of time, >> Sarasvathi’s association with the river gradually diminished. The virtues >> of Vac and the Saraswati (the river) merged into one divinity- Sarasvathi; >> and she was recognized and worshipped as goddess of purity, speech, >> learning, wisdom, culture and intellect. The Rig Vedic goddess Vac thus >> emerged and shined gloriously as Vac-devi, Vedamatha, Vani, Sharada, Pusti, >> Vagishvari, Veenapani , Bharathi and Sarasvathi. >> >> The association of the intellect and purity (Vac, Sarasvathi) with the >> word (Brahma) acquired a physical representation in the Puranas. >> >> *Vishnu:* >> >> (the pervader) Vishnu initially had a lower position to that of Indra. He >> is the younger brother of Indra. In the Rig-Veda Vishnu is described as >> living and wandering on the mountains. He is one of the celestial gods and >> one of the *Adithyas*. He resembles Surya and has rays in his appearance. >> >> He later evolved into the most signifificant God and Godhead. The ‘*Vishnu >> Sukta*‘ of the Rig Veda (1.154) mentions the famous three strides of >> Vishnu. It said that the first and second of Vishnu’s strides (those >> encompassing the earth and air) were visible and the third was in the >> heights of heaven (sky). The second mantra of the ‘*Vishnu Sukta*‘ says >> that within the three vast strides of Vishnu all the various regions of the >> universe live in peace. >> >> Yaskacharya, in his *Nirukta*, defines Vishnu as ‘*Vishnu vishateh*; one >> who enters everywhere’, and ‘*yad vishito bhavati tad vishnurbhavati;* that >> which is free from fetters and bondages is Vishnu.’ Vishnu is also >> characterized, as ‘*veveshti vyapnoti vishvam yah;* the one who covers >> the whole universe, or is omnipresent. In other words, Vishnu became the >> omnipresent dimension of the supreme Lord. >> >> With the advent of the golden age of the puranas in the Gupta period, the >> transformation of Vishnu into a supreme Godhead was complete. The virtues >> and glory of the Vedic Indra and Surya were transferred to puranic Vishnu. >> At the same time, the Indra was demoted to a demigod, stripped of his power >> and glory. Indra’s status in puranas is pathetic and he is flawed by envy, >> greed and other human failings. How sad! >> >> In this process, Vishnu, in place of Indra, became the lord of the >> universe. The attributes and titles that once applied to Indra were now >> employed to describe Vishnu. Now, Vishnu (not Indra) is the omniscient and >> omnipresent Godhead; he is ‘*ashrutkarna*; whose ears hear all things; >> and “*Svayambhuva*” meaning ‘Self-existent’ or ‘Self manifested’ >> >> The Bhagavata Purana states that Yajna (Indra) took incarnation as >> Svayambhuva Manu. That Indra was Vishnu (as *Svayambhuva*). Vishnu in >> turn becomes Dhanvantri the divine healer, Prithu the King and the Rishis >> such as Kapila. His later Avatars are celebrated in various Puranas. On his >> association with Narayana, he is The Supreme Lord of the universe. >> >> *Rudra:* >> >> In Rig Veda, Rudra is one of the intermediate level gods (*antariksha >> devata*) and is celebrated in three or four hymns and described as a >> fierce, armed with bow and arrows. He is endowed with strong arms, lustrous >> body and flowing golden hair. He is not purely benefic like other Rig Vedic >> gods, but he is not malevolent either. He punishes and at the same time >> rescues his devotees from trouble. He is the Shiva the auspicious one. >> >> In Puranas, he becomes one of the Trinity and is the destroyer. He is the >> Lord of the universe, the cosmic dancer, the Supreme yogi and master of all >> yogis. >> >> Vedic Rishi Vamadeva merges into to become one of five faces of Lord >> Shiva and the aspect of *Vama *or “preserver” associated with the >> element of water. >> >> He is at his benevolent best when his consort Uma accompanies him. He is >> *Sowmya* (*sa uma*) >> >> *** >> >> “The Indian mythology was (is) not a static affair, neither was it a >> luxury. It was linked with the vital spiritual urges and needs of the >> people, who projected their most haunting dreams, hopes and cravings into >> their mythys.The changes were not wrought overnight nor was it easily. From >> the earliest times, the pantheon is the product of a continual clash and >> friction, not only with gods of other ethnic groups, but among those of >> various clans and families of the Indian society. Each family seems to have >> had its preferences for its own set of gods. Those gods who could represent >> larger segments of life and experiences, who could mobilize greater >> strength and significance, and later, who could annex other gods by virtue >> of their greater potentialities grew, while others faded out. >> >> The very fact of the gods changing — growing or diminishing in >> significance — is a proof of the continual influx of new ideas and a >> creative conflict with existing ideas. >> >> …..In this period of transition, popular sectarian gods were gradually >> replacing the older Vedic gods. This new approach to the gods remodeled >> their characters. The gods which adopted themselves best to the changing >> needs of times survived. One way they did was by shedding their Vedic >> characteristics which were rather unsuitable. And, another was by aligning >> with tutelary gods that were already being worshipped. >> >> Only those gods could adapt themselves who had been ‘minor’ in Rig-Veda, >> who did not have a detailed profile, i.e. those whose personalities were >> rather sketchy and suggestive, and could be filled and enriched with >> suitable traits. Gods like Asvins whose characters , functions and >> achievements had been too vividly described in Rig Veda to afford >> introduction of new traits were found unsuitable and quietly dropped by the >> Purana (epic) literature. On the other hand, gods who were too >> transparently the personification of natural phenomena could not be >> transformed into popular powerful gods. Thus, Agni, Vayu, Mitra, Varuna, >> Parjanya, Surya, Soma, Savitr and Ushas had to give place to the new gods. >> Similarly, gods whose profile was too dim and had little potential for >> growth just faded out: E.g. Pushan, Bhaga, Aryaman, Daksha, Amsha, Dayus, >> and Vivastvat etc. >> >> Only those Vedic gods whose characters were not explicitly known, and who >> offered significant traits to be developed into rich and complex mythology >> survived and flourished. For instance; Vishnu and Rudra were minor gods, >> but their profile indicated traits which could be expanded and enriched >> veraciously. Let’s take the case of Vishnu; he had the nucleus of ‘ >> *tri-pada-vikrama’* the collasal figure of measuring the universe with >> his three enormous strides; his solar nature; lustrous body; his friendship >> with Indra; vague references to his unparallel valor;– all these were >> excellent material for developing him into concrete mythological supreme >> god…From Indra he imbibed the demon-killing valor; from Surya and Savitr >> the brilliance and sheen associated with gold; from Mitra the kindly , >> compassionate and benevolent attitudes towards all existence; and , from >> Bhaga the fortune bestowing generosity. From solar gods in general he >> inherited associations with *Devayana;* and consequently his roles as a >> savior……The component Vedic gods disappear one after another, after >> bequeathing their virtues to their successor. They last only so long as >> their living trait remains relevant to the spiritual needs or material >> aspirations of the society. “ >> >> K RAJARAM IRS 3024 4924 >> >> >> >> -- >> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust >> >> We are now on Telegram Mobile App also, please join >> >> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup >> >> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust >> >> Kerala Iyers Trust Group for Discussions: >> https://t.me/KeralaIyersTrustGroup >> --- >> You received this message because you are subscribed to the Google Groups >> "KeralaIyers" group. >> To unsubscribe from this group and stop receiving emails from it, send an >> email to [email protected]. >> To view this discussion on the web visit >> https://groups.google.com/d/msgid/keralaiyers/CAL5XZopQqJFwLehF9ZpomAFekGp%2BC124zgvFEKZXmPUAjVFmzg%40mail.gmail.com >> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopQqJFwLehF9ZpomAFekGp%2BC124zgvFEKZXmPUAjVFmzg%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/keralaiyers/CADLnUxiUupnpgpf4%3D8HBgbiwKXMo6P-nooO8ZHGSDkyLENc1hw%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CADLnUxiUupnpgpf4%3D8HBgbiwKXMo6P-nooO8ZHGSDkyLENc1hw%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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