III Characteristics of the God Soma
God Soma is one of the prominent Deities of the Veda. Soma has various
characteristic features. These are described as follows:
Soma is the God of inspiration, the intoxicant who stirs the minds, lures
the Gods and brings them to the place of worship. The God Soma is one of
the prominent deities of the Veda. He is the one of the most popular Gods
of the Rigvedic hymns; the entire Ninth Mandala of the Rigveda is dedicated
to him. Since the Soma sacrifice forms the main feature of the ritual of
the Rigveda, the God Soma is naturally one of the most important deities of
that Veda. In the Rigveda, the Soma held the third position following Indra
and Agni from the point of view of the total number of hymns dedicated to
them. He is also known as Indu or Pavamana; he brings joy into the lives of
people. He gives strength not only to mortals, but to the Gods as well.
Because of him, Indra was able to slay Vritra. Because of him Agni
maintains his sway. Soma caused the Sun to shine, caused the lights of the
sky to shine and produced the Sun in the water. He caused the Sun to rise,
impelled it, obtained and bestowed it and caused the dawns to shine. He
makes his worshippers participate in the Sun and finds light for them. He
found the light and wins light and heaven. {and as alleged by few
avivekis, by drinking all thse things happened? KR)
Being the most important of herbs Soma is said to have born as the lord of
plants or as their king. He receives the epithet Vanaspati, ‘lord of the
wood’ and is said to have generated all plants. He with the plants is
invoked to remove sin and confers bliss.
The Soma plant is once in the Rigveda described as maujavata, which
according to later statements would mean produced on Mount Mujavat. Soma is
also several times described as dwelling in the mountains (giristha) or
growing in the mountains (parvatavridh). Mountains are also called ‘Soma
backed’, a term which, perhaps by ritual symbolism, is applied to the
pressing stones (adrayah) in the Rigveda. All these terms point to the
abode of the Soma plant being on terrestrial mountains. Since the Soma
plant actually grew on mountains, it is probable that this fact is present
to the mind of the poet even when he says that ‘on the vault of heaven
sweet tongued friends milk the mountain dwelling bull. Terrestrial hills
may also be intended when it is said that ‘Varuna has placed Agni in the
waters, the Sun in heaven and Soma on the rock or that Matarishvan brought
the one (Agni) from heaven, while the eagle carried off the other (Soma)
from the rock.
The abode of the Soma plant being on terrestrial mountains. Though Soma is
a terrestrial plant, it is also celestial, in fact its true origin and
abode are regarded as in heaven. Thus, it is said that the birth of the
plant is on high; being in heaven it has been received by earth. The
intoxication juice is the ‘child of heaven, an epithet frequently applied
to Soma.
The Soma plant may be classified into twenty-four species according to the
difference of their habitats, structures, epithets and potencies. They are
as follows: Amshuman, Munjavan, Candramah, Rajataprabha, Durva-Soma,
Kanjavan, Shvetaksha, Kanakaprabha, Pratanavan, Talaurinta, Karavira,
Amshavan, Svayamprabha, Maha-Soma, Garudahrita, Gaya-trya, Traishtubha,
Pamkta, Jagata, Shamkara, Agnishtoma, Raivata, Yathokta and Udupati. All
these kinds of Soma secure for the user a mastery of the Gayatri and are
known by the above auspicious names mentioned in the Vedas.
A Soma plant of whatever species is furnished with fifteen leaves which
wane and wax with the waxing and the waning of the Moon. Thus, one leaf
grows every day in the lighted fortnight attaining the greatest number
(fifteen) in the night of the full moon and then the leaves begin to
decrease in number dropping one by one every day till the bare stem of the
creeper is lift on the night of the new moon. The growth of the plant
depends upon the luner phases of the Moon. The leaf develops one by one
during Shuklapaksha and become fifteen leaves on full moon and subsequently
lose leaves one by one during Krishna Paksha and it remains leafless stump
at Amavashya that is no moon day.
The branches of the Soma plant were used for the extraction of the juice
but not the fruits. The part of the Soma plant which is pressed is called
amshu, shoot or stalk. The shoots swelling give milk like cows with their
udders. As distinguished from the stalk, the whole Soma plant seems to be
intended by and has, which is said to have come from heaven and to have
been brought by the eagle ; it is even called food and very often honey, a
term which is applied also to milk and to ghee.
Soma is the name of a mysterious plant from which a drink is pressed that
is said to have a certain effect on the mind. Soma juice is glorified as a
drink of longevity. The Ninth Mandala of the Rigveda contains a number of
references to the colour of Soma. The colour of the plant and juice as well
as of the God is narrated as brown (babhru) or ruddy (Aruna) or most often
tawny (hari) and in accord with this, it is the rule that the cow, with
which in the rite the Soma is purchased, must be brown or ruddy and that
any substitutes used for Soma must be similar to it in colour. It has been
described as ever green and green hued. Its colour has also been described
as golden hued. The plant is made to yield its juice by being pounded with
a stone or pressed with stones, which lie on a skin and seem in
contravention to the ritual usage to be placed on the altar. It is quite
possible that these variations in colour may have been due to the specific
variety of the Soma plant available and the process of extraction and stage
of storage. Whatever the colour, there is no doubt that the juice radiated
feelings of power, potency, divinity. The Rigveda describes it as bright
and shining. Soma is narrated as purified with the hands, by the ten
fingers or figuratively by the ten maidens who are sisters. Soma is the
lord of the wine of delight, the beverage of immortality. Like Agni he is
found in the plants, the growths of the earth and in the waters.
In the Rigveda the ninth Mandala comprises incantations sung over the
tangible Soma while it is pressed by the stones, flows through the wooden
strainer into the wooden vats in which it is ultimately offered on a litter
of grass to the Gods as a beverage sometimes in fire or sipped and drunk by
the holy priests. Soma in creeper from is crushed for procuring its juice
for its useful role in the ritual. The portion of the Soma plant which is
compressed is designated as amshu, i.e shoot or stalk. The shoots swelling
give milk like cows with their udder.
Soma is pressed out by the pressing-stone which has a close symbolic
connection with the thunderbolt, the formed electric force of Indra who
called Adri. The pressing of Soma with the help of stones was the usual
method in the period of the Rigveda the pressed drops are poured upon and
pass over the strainer of sheep’s wool. For it purifies Soma, so that he
proceeds cleansed to the feast of the Gods. Soma is simply described as
flowing in a river of delight to the Seat of the Gods, to the abode of
immortality. The purified (unmixed) Soma juice is often called Suddha
(pure), but much oftener Sukra, or suci, ‘bright’. This unmixed Soma is
offered almost exclusively to Vayu and Indra, the epithet sucipa ‘drinking
clear (Soma)’ being distinctive of Vayu, but is admixed with milk for Mitra
Varuna and with honey for the Ashvins.
Soma is identified in the Rigveda as having three classes of admixture
(tryasir), with milk (gavasir), sour milk (dadhyasir) and barley (yavasir). The
admixture is figuratively called a garment (vastra, vasas, atka) or a
shining robe (nirnij). Soma is described in the Rigveda as pressed three
times in the day.
The abode (sadhastha) of Soma is referred to frequently and once,
however, mention is made of three, which he occupies when purified, the
epithet ‘trisadhastha’, having three abodes, being also applied to him.
These three abodes may already designate the three tubes used at the Soma
ritual. The epithet ‘tripristha’ three backed is peculiar to Soma. Being
dedicated to the juice at least once probably refers to the three
admixtures.
The dualism in the character of Soma appears in the two quite different
accounts of his birth, in heaven and on the mountains. The mountain birth
of Soma seems to point to mount Munjavant. But it is by no means certain
that the rock from which the *eagle brought Soma, is to be so taken; it
seems rather to refer to the clouds and to point to his celestial form.*
{KR EAGLE IS CLOUD IONDRA IS RAIN AND BLACK CLOUDS ENFORCING THE RAIN.
RAIN IS AMIRTHA VAARSHINI) Of the *celestial abode of Soma there is
abundant evidence of all kinds*; he is the bird in the heaven, his home is
in the highest heaven, but the contact with the terrestrial is clear in the
fact that Soma going over the filter is also Soma on the summit of the sky.
So much of the mythology of Soma is clear enough; the actual plant lies
immediately behind the God and explains his characteristics. But there are
other traits which show that the plant is a very powerful one. The waters
which are mixed with the Soma give rise *to many metaphors* and Soma is
said to be the producer of the waters and to be born of the waters.
Based on the mixture of water with the juice, the connection of Soma with
the waters is expressed in the most varied ways. Streams flow for him. The
waters flow his ordinance. He flows at the head of streams. He is lord and
king of streams, lord of spouses, an oceanic (samudriya) King and God. The
waters are his sisters. As leader of waters, Soma rules over rain. He
produces waters and causes heaven and earth to rain. He streams rain from
heaven. The Soma drops themselves are several times compared with rain and
Soma is said to flow clearly with a stream of honey like the rain charged
cloud. So too the Pavamana drops are said to have streamed from heaven,
from air, on the ridge of earth.
*The Shathapatha Brahmana identifies the amrita with the waters.* This
identification may have given rise to the myth of Soma brought down to man
by an eagle. But the celestial Soma descending to earth was doubtless
usually regarded as only mixed with rain and not confounded with it. Soma
is the drop which grows in the waters. Hence, he is the embryo of the
waters or their child for seven sisters as mothers are around the child,
the newly born; the Gandharva of the waters and the waters are directly
called his mothers. Soma is also spoken of as a youth among the waters or
cows.
The sound emerging from the Soma juice during the course of its
purification as it rushes into the vats (bowls) is often referred to and is
compared with that of rain. However, the language is generally
hyperbolical. Thus, the sweet drop is said to pass over the fitter like the
din of combatant.
The noise is constantly designated by various verbs implying to roar or
bellow. A roaring Soma is compared with or specifically called a bull, “as a
bull bellows in the wood”. He is a heavenly bull as well as of the earth
and the streams. Soma being so frequently called a bull (ukshan, vrishan,
vrishabha) is sharp-horned (tigma-shringa), an epithet especially applied
to the Moon in Yajurveda which in five of its six occurrences in the
Rigveda is associated with a word meaning bull. {KR soma is common to Rig
Yajur sama Vedas and all and not exclusive only to Rig vedam; Yajur vedam
was adopted only from Rig and Sama vedam} Soma is swig and as an
illustration of the speeds with which the pressed juice flows are
frequently compared with or designated a steed.
Soma being regarded as a divine drink which bestows immortal life. Hence it
is mythologically called amrita, the draught of immortality. It is an
immortal stimulant, which the Gods love and of which, when pressed by men
and mixed with milk, all the Gods drink, for they hasten to exhilaration
and become exhilarated. Soma is immortal and the Gods drank him for
immortality. The Gods were originally mortal. They obtained it by drinking
Soma, which is called the *principle of immortality. *He confers
immortality on the Gods and on men. He places his worshippers in the
everlasting and imperishable world where there is eternal light and glory
and makes him immortal where king Vaivasvata lives. In the heavenly world
Soma is united with the Fathers (The blessed dead) as the ground of their
immortality . Soma is called the father of the Gods; which seems to mean
that as the life-giving drink, Soma is creative of the real abiding
existence even of the Gods. Soma is described as equivalent to the fathers,
doubtless in the sense that the continuous existence of the blessed dead
was due entirely to Soma as the principle of immortality.
The intoxicating effect of Soma most emphasized by the poets is the
stimulates it imparts to Indra in his conflict with hostile powers. The
Soma drink was considered the most effective of all medicinal preparations.
The Soma drink was an elixir that worked both psychos actively upon the
brain and nervous system to induce an altered state of consciousness as
well as medicinally upon the human body to cure it of various diseases.
It is medicine for a sick man both weakness and disease disappear in the
physical body immediately after one drinks Soma, a unique and divine
medicine. Hence the God Soma heals whatever is 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 length of life in this world. The juice of the
Soma plant and the Soma mixtures were thought to have more magical potency
than any other. The Soma draught is even said to dispel sin from the heart
to destroy falsehood and to promote truth.
When imbibed Soma stimulates the voice, which he impels as the rower his
boat. This is doubtless the reason why Soma is called lord of Speech
(Vacaspati) or leader of Speech. He is also said to raise his voice from
heaven. In the Brahmanas, Vac (Speech) is described as the price paid by
the Gods for Soma. Soma has all wisdom and knowledge. He surveys all things
with his thousand eyes. Soma also awakens eager thought. He is also spoken
of as a lord of thought and as a father, leader or generator of hymns. He
is a leader of poets, a seer among priests. He has the mind of seers, is a
maker of seers and a protector of prayer. As the treasure house of all
wisdom, he is the source of all thoughts and songs.
Soma is the ‘soul of Sacrifice’, a priest (Brahma) among the Gods and
apportions to them their share of sacrifice. Soma’s wisdom thus comes to be
predominantly dwelt upon. He is a wise seer. He knows the races of the
Gods. He is a wise man seeing wave. Soma with intelligence surveys
creatures. Hence, he is many eyed and thousand eyed. Soma is participated
in the ritual. The Soma drinkers are always respected, but if the ritual is
not well performed and if there are errors in its performances, the Soma
drinkers become unworthy of sacrificial gifts The power of Soma is at the
basis of many uses of Soma in the magical rites.
Soma is a great fighter. He is a victor, unconquered in fight, born for
battle. He is the most heroic of heroes, the fiercest of the terrible, ever
victorious. He conquers for his worshippers’ cows, chariots, horses, gold,
heaven, water, a thousand boons and everything. Without reference to his
war like character, he is constantly said to bestow all the wealth of
heaven and earth, food, cattle, horses, and so forth. Soma himself is
occasionally called a treasure or the wealth of the Gods. Soma is a fighter
against darkness. He can also afford protection from foes. He drives away
goblins and like some other deities but more frequently, receives the
epithet of goblin slayer (rakshoham). Soma is the only God who is called a
slayer of the wicked. In the later Vedic literature, the statement occurs
that Brahmans who drink Soma are able to slay at a glance.
Being a warrior, Soma is said to have weapons. Which like a hero he grapes
in his hand and which are terrible and sharp. He is said to have obtained
his weapons by robbing his malignant father of them. He is described as
armed with a thousand-pointed shaft and his bow is swift.
Soma rides in the same chariot as Indra. He is charioteer to the car
fighter Indra. He drives in a car, which is heavenly. He has light or a
filter for his car. He is the best of charioteers. He has well winged mores
of his own and a team like Vayu.
The conception of Soma comes to be extended to that of a being of universal
dominion, who is ‘lord of the quarters’, who performs the great cosmic
actions of generating the two worlds of creating or establishing heaven and
earth, of supporting heaven and of placing light in the Sun.
The Soma drink enables the poetic drinker to compose a hymn. Therefore,
Soma is very frequently called a Kavi, poet. Soma is ‘the procreator of
thoughts’ and is rishi Krit, ‘the maker of seers. The poet Soma procreates
the thought.
Soma has a romantic aspect also. He is not only lovable but also a lover
and sometimes even a beloved. The daughters of the priest have adorned him
as if he were a beautiful youth. There are of course, the fingers. Again,
ten ladies have sung to him as a maiden welcomes her love. Soma, the red
one, blends himself with the cows that yield their fair breasts. Hence the
cows themselves stand for milk. Everyone does his best to beautify him. He
settles down among men like a hawk moving as a lover to his beloved. The
fingers are the glittering maids and sisters owing Soma as their lord. He
flows on the skin of the sheep like one longing a bride. Apsaras that lives
in the waters of the sea have seated themselves within the vat and flow to
Soma, who is their lover probably. He gives pleasure as a wife pleases her
husband and moves onward like a youth to the youthful maid. He is sung by
poets as a lover to his love. {KR: From all these descriptions can any
fool of an ass tell it is an ambrosia drink said only in rig vedam? IT IS A
FORCE, ENERGY, POWER, LIGHT, WISDOM SO ON SO FORTH VIX MIND BRAIN BUDDI
KNOWLEDGE THOUGHTS IDEAS CREATIVITY IN DIFFERENT SITUATION DIFFERENT
VITALITY IT IS A DWEITY. ALEEGORICALLY IMPORTANT RIG VEDA 10 85 CONTAINING
ABOUT 40 VERSES IS NAMED AS WEDDING MANTRA MANDALA WHERE SURYA AS BRIDE
GROOM MANTRAS UTTERED ARE USED IN MODERN WEDDINGS; SOMA IS ONE POWER FOR
SURYA WOMEN ETC IN THE START 10 85 1 TO 5 VERSES ITSELF.}
God Soma blesses the woman, who is in search of her husband; (RV 10 85) so
that she obtains proper husband. A king who has lost the support of his
people is banished out of his territory. He resorts to mountains. When
again the times are favourable, he is installed. Soma calls him back from
the mountains, where he might be resting. (RV 10 85)
In a few of the latest hymns of the Rigveda, Soma begins to be mystically
identified with the Moon. In the Atharva Veda, Soma several times means the
Moon and in the Brahmanas this identification has already become a common
place. In the post Vedic literature, Soma is a regular name of the Moon,
which is regarded as being drunk up by the Gods and so waning, till it is
filled up again by the Sun.(allegorical)
In the Chandagya Upanishad, the statement is found that the Moon is
king Soma, the food of the Gods and is drunk up by them.
Verse 5.5.2 chandogya Upanishad
तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वर्षं संभवति ॥
५.५.२ ॥
॥ इति पञ्चमः खण्डः ॥tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati tasyā
āhutervarṣaṃ saṃbhavati || 5.5.2 |||| iti pañcamaḥ khaṇḍaḥ ||2. The gods
offer King Soma [the shining moon] as the oblation to the fire. Out of that
oblation appears rain.Word-for-word explanation: Tasmin etasmin agnau, in
that fire; devāḥ, the gods; somam rājānam juhvati, offer King Soma [the
shining moon] as the oblation; tasyāḥ āhuteḥ, out of that oblation; varṣam,
rain; sambhavati, appears. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth
section.
Verse 5.10.4 Chandogya Upanishad
मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं
तं देवा भक्षयन्ति ॥ ५.१०.४ ॥ māsebhyaḥ pitṛlokaṃ pitṛlo kādākāśa mākāśāc
candramasa meṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti || 5.10.4 ||
4. From the six months of the southern solstice, they go to the world of
the ancestors, and from there they go to the sky. Then from the sky they go
to the moon. This is King Soma. This is the food of the gods. The gods
enjoy eating this food.Word-for-word explanation:Māsebhyaḥ, from the months
[of the southern solstice]; pitṛlokam, [they go] to the world of the
ancestors; pitṛlokāt ākāśam, from the world of the ancestors to the sky;
ākāśāt candramasam, from the sky to the world of the moon; eṣaḥ somaḥ rājā,
this is King Soma [the shining moon]; tat, that; devānām annam, is the food
of the gods [i.e., Indra and others]; tam devāḥ bhakṣayanti, the gods eat
that [food].
Even in the Brahmanas the identification of Soma with the Moon is
already a common place. Thus, the Aitareya Brahmana. remarks that the Moon
is the Soma of the Gods. The Shathapatha Brahmana, that king Soma, the food
of the Gods, is the Moon ; and in the Kausitaki Brahmana, the sacrificial
plant or juice is symbolical of the Moon God. In the Atharva Veda, Soma
several times means the Moon. Soma is possessed of rays. Thus, we get the
identifications of Soma with the Moon. Soma is directly called to be
Candramas. The stem of Soma is the lord of fighters. By name it is never
deficient in anything. Therefore, he (darsha, the slender crescent of the
new moon) should never make the worshipper deficient in progeny and riches.
The darsha or the young Soma plant (Moon) is complete at the point and at
the end. He is charming to look at. The stems of Soma are unexhausted and
the Gods feed on the unexhausted.
It will thus be noticed that Soma plant is used by the Atharva Vedic singer
not only for ritual but also for magical and medicinal purposes. Great
emphasis is laid on the power of Soma and somehow it is made to connect
itself with the various amulets and charms. The identification of the plant
with the moon is complete in the Atharva Veda and this naturally leads to
the connection that the moon is the lord of plants and herbs . Soma, the
Moon whose soothing light is praised by poets the world over, is the outer
symbol of Ananda, the delight of existence which upholds the universe.
Soma is the lord of the north. There is a charm for securing safety from
tigers, robbers, etc. The charm to crush the tigers belongs to Atharvan and
is born of Soma. The strength of Soma is at the basis of such power of the
charm. Soma is described to be always victorious in the battles. The plants
with king Soma are praised to relieve one of his sins. Soma is invoked to
purify a person from the offence that he might have committed with his eye,
mind, speech, during wakeful or sleeping state. The rite of shaving or (go
dana) is performed under the instructions from Soma. Soma increases both
power and knowledge.
[1]:Rigveda 9.28.5; Rigveda 9.37.4 [2]:Rigveda 9.85.9 [3]:Rigveda
9.42.1 [4]:Rigveda 9.4.5 [5]:Rigveda 9.35.1 [6]:Rigveda 9.114.2
[7]:Rigveda 9.12.7 [9]:Rigveda 10.34.1 [10]:Rigveda 9.46.1 [12]:Rigveda
9.82.3 [13]:Rigveda 9.85.10 [14]:Rigveda 5.85.2 [15]:Rigveda 1.93.6
[16]:Rigveda 10.116.3 [17]:Rigveda 9.61.10 [18]:Rigveda 9.38.5
[19]:Rigveda 10.85.3 [20]:Rigveda 9.67.28 [21]:Rigveda 8.9.19
[22]:Rigveda 8.32.28 [23]:Rigveda 9.61.10 24]:Rigveda 4.26.6 [25]:Rigveda
9.42.1; Rigveda 9.61.17 [26]:s-Rigveda 9.86.34 [27]:s-Rigveda 9.8.4;
s-Rigveda 9.15.8 [28]:s-Rigveda 9.1.7 [29]:s-Rigveda 1.94.14; s-Rigveda
8.43.11 [30]:s-Rigveda 9.67.28 [31]:s-Rigveda 8.9.19 [32]:s-Rigveda 9.63.10
[33]:s-Rigveda 9.78. [34]:s-Rigveda 5.27.5 [35]:Rigveda 9.14.5
36]:s-Rigveda 9.103.2 [37]:Rigveda 7.37.1 [38]:Rigveda 9.31.3 [39]:Rigveda
9.82.5 [40]:Rigveda 9.15.5 [41]:Rigveda 9.86.32 [42]:Rigveda 9.107.16
[43]:Rigveda 9.74.3 [44]:Rigveda 9.49.1 [45]:Rigveda 9.41.3 [46]:Rigveda
9.2.9 [47]:Rigveda 9.63.27 [49]:Rigveda 9.85.10 [50]:Rigveda 9.86.36
[51]:Rigveda 9.41.3 [52]:Rigveda 9.69.2 [53]:Rigveda 9.95.4 [54]:Rigveda
6.44.21 [55]:Rigveda 1.4.7 [56]:Rigveda 1.84.4 [57]:Rigveda 9.85.2
[58]:Rigveda 9.109.15 [59]:Rigveda 9.106.8[49]:Rigveda 9.85.10
[50]:Rigveda 9.86.36 [51]:Rigveda 9.41.3[52]:Rigveda 9.69.2[53]:Rigveda
9.95.4[54]:Rigveda 6.44.21[55]:Rigveda 1.4.7[56]:Rigveda 1.84.4[57]:Rigveda
9.85.2[58]:Rigveda 9.109.15[59]:Rigveda 9.106.8[61]:Rigveda
8.48.3[62]:Rigveda 113.7-8[63]:Rigveda 8.48.13[64] Rigveda
10.25.11[65]:Rigveda 8.48.9[66]:Rigveda 6.47.3[67]:Rigveda
9.95.2[68]:Rigveda 9.26.4[69]:Rigveda 9.68.8[70]:Rigveda 6.47.3[71]:Rigveda
9.96.6[72]:Rigveda 9.96.18[73]:Rigveda 6.52[74]:Rigveda 9.2.10[75]:Rigveda
9.96.6[76]:Rigveda 10.85.19[77]:Rigveda 9.97.7[78]:Rigveda
9.78.2[79]:Rigveda 9.71.9[80]:Rigveda 9.60.182]:Rigveda 1.91.21[83]:Rigveda
9.66.16[84]:Rigveda 9.52.1[86]:Rigveda 10.25.7[87]:Rigveda
9.61.30[88]:Rigveda 9.61.30[89]:Rigveda 6.44.22[90]:Rigveda
9.86.40[91]:Atharva Veda 8.8.23[92]:Rigveda 9.111.3[93]:Rigveda
9.66.26[94]:Rigveda 9.88.3[95]:Rigveda 9.86.28-2[96]:Rigveda
9.113.2[97]:Rigveda 6.47. 4[98]:Rigveda 9.95.599]:Rigveda
9.96.18[100]:Rigveda 9.14.5[101]:Rigveda 9.56.3[102]:Rigveda
9.61.21[103]:Rigveda 9.38.4[104]:Rigveda 9.65.1[105]:Rigveda
.78.3[106]:Rigveda 9.82.4[107]:Rigveda 9.86.16[86]:Rigveda
10.25.7[87]:Rigveda 9.61.30[88]:Rigveda 9.61.30[89]:Rigveda
6.44.22[90]:Rigveda 9.86.40 [92]:Rigveda 9.111.3 [93]:Rigveda
9.66.26[94]:Rigveda 9.88.3[95]:Rigveda 9.86.28-29[96]:Rigveda
.113.2[97]:Rigveda 6.47. 4[98]:Rigveda 9.95.599]:Rigveda
9.96.18[100]:Rigveda 9.14.5[101]:Rigveda 9.56.3[102]:Rigveda
9.61.21[103]:Rigveda 9.38.4[104]:Rigveda 9.65.1[105]:Rigveda
9.78.3[106]:Rigveda 9.82.4[107]:Rigveda 9.86.16[118]:Rigveda 1.5.6-7
[8]:Atharva Veda 2.10.2 [11]:Atharva Veda 3.21.10[81]:Atharva Veda
2.35.3[91]:Atharva Veda 8.8.23[112]:Atharva Veda 11.6.7[113]: Atharva Veda
8.1.2[114]: Atharva Veda 11.6.7[115]: Atharva Veda 11.6.7[116]:Atharva Veda
3.27.[117]:Atharva Veda 4.3.7
48]:Shatapatha Brahmana. 2.5.4.5[60]:Shatapatha Brahmana.
9.5.18[[85]:Shatapatha Brahmana. 1.6.4.5[110]:Shatapatha Brahmana. 1.6.45
[108]:Chandogya Upanishad. 5.10.1
[111]:Kaushitaki Brahmana. 7.10; 4, 4
Xxxxxxxxxxxxxxxxxxxxxxxxxxxx K Rajaram IRS 10425
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZooiFsbFS6m7CLDObxeJEUsDFgtFWb8%3DsHDWxvS77xVF4A%40mail.gmail.com.
