PART 3 23 9 24 KR IRS
VI RIG VEDA 9TH MANDALA SOMA
स्वादिष्ठया मदिष्ठया पवस्व सोम धारया । इन्द्राय पातवे सुतः ॥
svādiṣṭhayā madiṣṭhayā pavasva soma dhārayā | indrāya pātave sutaḥ ||
“Flow, Soma, in a most sweet and exhilarating stream, effused for Indra to
drink.”
तमीमण्वीः समर्य आ गृभ्णन्ति योषणो दश । स्वसारः पार्ये दिवि ॥
tam īm aṇvīḥ samarya ā gṛbhṇanti yoṣaṇo daśa | svasāraḥ pārye divi ||
“The ten sister-fingers seize you in the sacrifice, on the final day (of
the oblation).” M(holding the ghee vessel with both hands and poring the
whole Ghee in fire?
Commentary by Sāyaṇa: Ṛgeda-bhāṣya
Pārye divi = sautye 'hani, on the day of the Soma effusion; in 6.026.01,
this term is explained as pārye ahan, in the final day, or in the time of
extremity
तमीं हिन्वन्त्यग्रुवो धमन्ति बाकुरं दृतिम् । त्रिधातु वारणं मधु ॥
tam īṃ hinvanty agruvo dhamanti bākuraṃ dṛtim | tridhātu vāraṇam madhu ||
“The fingers press the Soma, they squeeze it glittering like a water-skin;
its juice becomes threefold, enemy-averting.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Its juice becomes threefold = tridhātu = liṭ, in three plural ces; or, as
filling the three vessels, the droṇakalaśa, the āhavanīya and the pūtabhṛt
{MAY BE SQUEEZING WHAT WITH BOTH HANDS IN FIRE? APPEARING AS WATER THROUGH
THE SKIN-GROWING IN WATER -ALONG THE RIDGES-}
VII Soma in Vedic Mythology and Ritual (study)
<https://www.wisdomlib.org/hinduism/essay/soma-in-vedic-mythology-and-ritual-study>
Chapter 1(a) - Introduction
Soma <https://www.wisdomlib.org/definition/soma#hinduism> represents a
multifaceted state in the whole extent of the Vedic literature. Soma is the
name of a plant from which Soma juice is extracted and offered to the Gods.
As the ritual plays a very important role in *Rigveda*
<https://www.wisdomlib.org/definition/rigveda#hinduism> it is only natural
that Soma, the plant, the juice of which is so much used in the ritual is
deified as one of the most important of Vedic God Soma. Soma, the Vedic God
or Soma ritual is the making of synchronization of myth and ritual. Soma
has been compared to and equated with many Vedic deities. Indra
<https://www.wisdomlib.org/definition/indra#hinduism> was the most popular
of the Vedic deities and was known to be the ultimate consumer of large
amounts of Soma[1]
<https://www.wisdomlib.org/hinduism/essay/soma-in-vedic-mythology-and-ritual-study/d/doc627287.html#note-e-163251>.
In the post <https://www.wisdomlib.org/definition/post#hinduism> Vedic
mythology <https://www.wisdomlib.org/definition/mythology#history>, *Soma* is
identified with the Moon. Soma is the lord of all the plants. Soma is also
called ‘*Rajan* <https://www.wisdomlib.org/definition/rajan#hinduism>’ and
appears among the eight *Vasus*
<https://www.wisdomlib.org/definition/vasu#hinduism> and the eight
*Lokapalas* <https://www.wisdomlib.org/definition/lokapala#hinduism>. Soma
is a God of the flowing waters, a God of inspiration. There are a few myths
that surround the origin of Soma as a God.
The word Soma comes from the root *√su* which means to extract or to make
ready, prepare. These two meanings of the root give the two faces of Soma.
On the side of esistence, extracting the finest quality of the foodstuffs
in the process of metabolism and on the side of intelligence, preparing for
all possible values of activity in the Soma is that thing which puts those
two values together.
Soma played an extremely important role in Vedic rituals
<https://www.wisdomlib.org/definition/vedic-ritual#hinduism>. Some of the
most famous rituals are the Consecration of the King (*Rajasuya*
<https://www.wisdomlib.org/definition/rajasuya#hinduism>), the drink of
Power ritual (*Vajapeya*
<https://www.wisdomlib.org/definition/vajapeya#hinduism>), varies Fire
rituals (*Agnishtoma*
<https://www.wisdomlib.org/definition/agnishtoma#hinduism>). Soma juice is
glorified as a drink of longevity. One of the important images of the
*Rigveda* is Agni <https://www.wisdomlib.org/definition/agni#hinduism> (the
sacred fire) as the guide leading us to immortality (*amrita*
<https://www.wisdomlib.org/definition/amrita#hinduism>) through the ritual
of Soma. In the ritualistic process Soma ritual is one of the most
important one which gradually assumed a cardinal and all important position
in the Vedic religion.
Soma is described as a King and a *Kshatriya*
<https://www.wisdomlib.org/definition/kshatriya#hinduism>. Soma’s rise to
kingship also proves glorification of Soma cult. The Ninth *Mandala*
<https://www.wisdomlib.org/definition/mandala#hinduism> of the *Rigveda*,
it’s all the one hundred forty four hymns and six hymns from other books
are dedicated to the God Soma. The entire Ninth *Mandala* of *Rigveda* is
in praise of Soma which is pressed by stones and flows through the woollen
strainer into the wooden vats.
The exhilarating power of Soma led to its being regarded as a divine drink
bestowing immortal life. Hence it is called *amrita*, draught of
immortality. Soma is immortal and the Gods drank him for immortality.
तव द्रप्सा उदप्रुत इन्द्रं मदाय वावृधुः । त्वां देवासो अमृताय कं पपुः ॥
tava drapsā udapruta indram madāya vāvṛdhuḥ | tvāṃ devāso amṛtāya kam papuḥ
||
“Your drops, goint to the water, have exalted Indra to exhilaration; the
gods have quaffed you, the delighter, for immortality.”
He places his worshipper in the everlasting and imperishable world where
there is eternal light and glory, and makes him immortal where king
Vaivasvata <https://www.wisdomlib.org/definition/vaivasvata#hinduism> lives
यत्र ज्योतिरजस्रं यस्मिँल्लोके स्वर्हितम् । तस्मिन्मां धेहि पवमानामृते लोके
अक्षित इन्द्रायेन्दो परि स्रव ॥
yatra jyotir ajasraṃ yasmim̐l loke svar hitam | tasmin māṃ dhehi
pavamānāmṛte loke akṣita indrāyendo pari srava ||
“Where light is perpetual, in the world in which the sun is plural ced, in that
immortal imperishable world plural ce me, Pavamāna; flow, Indu, for Indra.”
यत्र राजा वैवस्वतो यत्रावरोधनं दिवः । यत्रामूर्यह्वतीरापस्तत्र माममृतं
कृधीन्द्रायेन्दो परि स्रव ॥
yatra rājā vaivasvato yatrāvarodhanaṃ divaḥ | yatrāmūr yahvatīr āpas tatra
mām amṛtaṃ kṛdhīndrāyendo pari srava ||
“Where Vivasvat's son is king, where the inner chamber of the sun (is),
where these great waters (are), there make me immortal; flow, Indu, for
Indra.”
Soma has medicinal power also. In the *Ayurveda*
<https://www.wisdomlib.org/definition/ayurveda#hinduism>, Soma is ‘
*Osadhiraja*’, the king of all the medicine
<https://www.wisdomlib.org/definition/medicine#hinduism>. *Katyayana*
<https://www.wisdomlib.org/definition/katyayana#hinduism> in
*Anukramanika* states
‘*Pavanam Saumvam*’. Soma, the divinity had its Indo-Iranian counter
representative. In *Avesta Yasna* IX: 17-20 *Hoama* is invoked where it is
mentioned that an eagle brought *Hoama* from heaven to a high mountain. The
God Soma heals the sick, making the blind to see and the lame to walk.
He is the guardian of men’s bodies and occupies their every limb, bestowing
life in this world. The Soma draught is even said to dispel sin from the
heart, to destroy falsehood and to promote truth. Soma had a very
influential role developing and sustaining the Vedic tradition.
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Chapter 1(b) - A Discussion on Vedic Gods
Yaska divides the different Deities or forms of the same Deity enumerated
in the fifth chapter of the Naighantuka, into the three orders of
prithivisthanadevata i.e terrestrial Gods, antarikshasthanadevata i.e.
atmospheric or intermediate Gods and dyusthana devata i.e. celestial Gods.
He further remarks that in the opinion of his predecessors who expounded
the Veda (nairuktah) there are only three Deities, Agni on earth, Vayu or
Indra in air, Surya in heaven. God Surya protects us from the hindrances of
Dyusthana, the atmospherie God Vayu protects us from the hindrances of
antarikshasthana and Agni protects us from the obstacle of terrestrial
regaion. In the Rigveda we find that all Deities of three regione are not
so prominent, but only Surya, Indra or Vayu and Agni are prominent Gods of
three ragions because they are representstatives of the Gods of their
respective regions. Each of these he continues has various appellations
according to differences of function, just as the same person may act in
the capacity of Hotri, Adhvaryu, Brahman, Udgatri. Yaska himself does not
admit that all the various Gods are only forms or manifestations of the
three representative Deities, though he allows that those forming each of
the three orders are allied in sphere and functions. The fifth chapter of
the Naighantuka on which Yaska comments, contains in its enumeration of
Gods a number of minor Deities and deified objects, so that the total far
exceeds eleven in each division.
Agni, Apah, Prithivi and Soma belong to the terrestrial region. The Gods
belonging to atmospheric region are Indra, Vayu, Rudra, Marut, Parjanya.
The Gods of celestial region are Surya, Mitra, Varuna, Dyuh, Pushan,
Savita, Aditya, Ashvins, Ushas and Ratri. An earlier or first age of the
Gods is also spoken of. The Atharva Veda speaks of ten Gods as having
existed before the rest. The Gods too were originally mortal. This
expressly stated in the Atharva Veda. Gods were originally not immortal is
implied in the Rigveda. For immortality was bestowed on them by Savita or
by Agni. They are also said to have obtained it by drinking Soma, which is
called the prin ciple of immortality. According to a later conception Indra
is stated to have conwuered heaven by tapas or austerity. The Gods are said
to have attained divine rank by the same means or to have overcome death by
continence and austerity. Each God has a number of activities and each name
has a reference to one such activity. The different names indicate their
greatness.
Yaska speaking of the nature of the Gods, remarks that what is seen of them
is not anthropomorphic at all, as in the case of the Sun, the Earth and
others. The natural bases of the Vedic Gods have, to begin with, but few
specific characteristics, while they share some of the attributes of other
phenomena belonging to the same domain. Thus Dawn, Sun and Fire have the
common features of being luminous dispelling darkness, appearing in the
morning. The absence of distinctiveness dispelling darkness, appearing in
the morning. The absence of distinctiveness must be still greater when
several Deities have sprung from different aspects of one and the same
phenomenon. Hence the character of each Vedic God is made up of only a few
essential traits combined with a number of other features common to all the
Gods, such as brilliance, power, beneficence and wisdom. Certain great
cosmical functions are predicated of nearly every leading Deity
individually. The action of supporting or establishing heaven and earth is
so generally attributed to them, that in the Atharva Veda, it is even
ascribed to a magical bunch of darbha grass. Nearly a dozen Gods are
described as having created the two worlds and rather more are said to have
produced the Sun, to have placed it in the sky or to have prepared a path
for it. Four or five are also spoken of as having spread out the earth, the
sky or the two worlds. Several (Surya, Savita, Pushan, Indra, Parjanya and
the Adityas) are lords of all that oves and is stationary.
Such common features tend to obscure what is essential, because in hymns of
prayer and praise they naturally assume special prominence. Again, Gods
belonging to different departments, but having prominent functions in
common, are apt to be approximated. Thus Agni, primarily the God of
terrestrial fire, dispels the demons of darkness with his light, while
Indra, the aerial God of the thunderstorm, slays them with his lightning.
Into the conception of the fire-god further enters his aspect as lightning
in the atmosphere. The assimilation is increased by such Gods often being
invoked in pairs.
The indefiniteness of outline caused by the possession of so many common
attributes, coupled with the tendency to wipe out the few distinctive ones
by assigning nearly every power to every God, renders identification of one
God with another. Such identification is as a matter of fact frequent in
the Rigveda.
Thus a poet addressing the fire-god exclaims:
“Thou at thy birth, O Agni, art Varuna;when kindled thou becomes Mitra, in
thee, O son of strength, all Gods are centred; thou art Indra to the
worshipper”.
Reflexions in particular on the nature of Agni, so important a God in the
eyes of a priesthood devoted to a fire cult, on his many manifestations as
individual fires on earth and on his other aspects as atmospheric fire in
lightning and as celestial fire in the Sun, aspects which the Vedic poets
are fond of alluding to in riddles, would suggest the idea that various
Deities are but different forms of a single divine being. This idea is
found in more than one passage of the Rigveda ‘the one being priests speak
of in many ways; they call it Agni, Yama, Matarisvan’. ‘Priests and poets
with words make into many the bird (the Sun) that is but one’. Thus it
appears that by the end of the Rigvedic period a kind of polytheistic
monotheism had been arrived at. We find there even the incioient
pantheistic conception of a deity representing not only all the Gods but
nature as well. For the Goddess Aditi is identified not only with all the
Gods, but with men, all that has been and shall be born, air and heaven and
Prajapati is not only the one God above all Gods, but embraces all things.
In the older parts of the Rigveda, individual Gods are often invoked as the
highest but this notion is not carried out to its logical conclusion. Even
when a God is spoken of as unique (eka) or chief, as is natural enough in
laudations, such statements rose their temporarily monotheistic force
through the modifications or corlections supplied by the context or even by
the same verse. Thus a poet says that ‘Agni alone, like Varuna, is lord of
wealth’. It should also be remembered that Gods are constantly invoked in
pairs, triads and larger group, even the exalted Varuna being mostly
addressed in conjunction with one other God or with several other Gods.
The Rigveda, as well as the Atharva Veda states the Gods to be thirty three
in number, this total being several times expressed as ‘thrice eleven. In
one passage eleven on earth and eleven in the waters. The Atharva Veda
similarly divides the Gods into dwellers in heaven, air and earth, but
without specifying any number. The aggregate of thirty three could not
always have been regarded as exhaustive, for in a few passages other Gods
are mentioned along with the thirty three. They are also spoken of in a
more general way as forming three troops. A threefold division is implied
when the Gods are connected with heaven, earth and waters. The Brahmanas
also give the number of the Gods as thirty-three.
K Rajaram IRS 23 9 24 to be contd.
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