Soma in Rigveda

Soma — the Vedic Science of Aliveness

Soma (Sanskrit: सोम) is a deity, sacred plant, and ritually prepared beverage of paramount importance in the Vedic religious tradition, as documented in the Rigveda. Soma occupies a unique position in Vedic theology as simultaneously a god, a sacrificial substance, and a cosmic principle. The ninth Mandala of the Rigveda is almost entirely devoted to hymns concerning Soma, particularly in its aspect as Pavamāna ("the purified one"), reflecting the central importance of the Soma ritual in ancient Vedic practice.

Etymology and Names

Soma is known by numerous epithets that reflect its various attributes and functions. The most common alternative name is Indu, meaning "drop" or "bright drop," which appears throughout the Rigvedic hymns (9-1.5, 9-2.7, 9-3.5). Other significant epithets include:

• Pavamāna ("the purified one" or "self-purifying"), referring to Soma during the filtration process (9-4.4, 9-4.9)

• Steer or Bull, emphasizing masculine potency and strength (9-2.1, 9-6.1, 9-64.1-2)

• Tawny One or Golden-hued, describing its color (9-3.9, 9-8.6, 9-32.2)

• The Sage, highlighting its wisdom-giving properties (9-6.8, 9-12.4, 9-18.2)

Nature and Attributes

Divine Wisdom and Leadership

Soma is described as preeminent for wisdom and serves as a leader along "the straightest path" (1-91.1). The text states that "by thine insight art most wise, O Soma, strong by thine energies and all possessing" (1-91.2). Soma possesses "all thy powers and greatness" and is described as "guide of mortals" (1-91.2). This wisdom-aspect is further emphasized in descriptions of Soma as a "Rishi and Sage by sapience" (8-79.1).

Cosmic Sovereignty

Soma's glory is described as "lofty and deep," comparable to King Varuṇa's eternal statutes (1-91.3, 9-88.8). He is likened to Mitra "the beloved" and Aryaman in terms of purity and adorability (1-91.3, 9-88.8). Soma's sovereignty extends across multiple realms: "With all thy glories on the earth, in heaven, on mountains, in the plants, and in the waters" (1-91.4).

Soma is explicitly identified as "Lord of heroes, King, yea, Vṛitra-slayer" and embodies "auspicious energy" (1-91.5). He is described as "the Sovran Lord of all the world of life" and "the first establisher of Law" (9-86.28). The hymns declare: "This universe, O Pavamāna, owns thy sway; thou, Indu, art the first establisher of Law" (9-86.28).

Creative and Generative Powers

Soma is credited with generating numerous cosmic and natural phenomena. The hymns state: "These herbs, these milch-kine, and these running waters, all these, O Soma, thou hast generated. The spacious firmament hast thou expanded, and with the light thou hast dispelled the darkness" (1-91.22).

Soma is described as "Father of holy hymns... the Father of the earth, Father of heaven: Father of Agni, Sūrya's generator, the Father who begat Indra and Vishṇu" (9-96.5). He is called "Brahman of Gods, the Leader of the poets, Ṛishi of sages, Bull of savage creatures, Falcon amid the vultures, Axe of forests" (9-96.6).

The deity generated the Sun: "O Pavamāna, thou didst generate the Sun, and spread the moisture out with power" (9-110.3). Soma made "Sūrya mount to heaven" (9-86.22, 9-107.6-7) and caused "the lights of heaven to give their shine" (9-85.9).

Physical Characteristics and Preparation

The Plant and Its Processing

Soma originates as a plant that grows on mountains: "Thou, Soma, dweller on the hills, effused, hast flowed into the sieve" (9-18.1). The plant is described as "mountain-born" (9-62.4) and was brought from heaven by a falcon: "Hence, Sapient One! the Falcon, strong of wing, unwearied, brought thee down, Lord over riches, from the sky" (9-48.3).

The preparation involves pressing with stones: "With stones they press the Soma forth, the Strong conducted by the strong: They milk the liquor out with skill" (9-34.3). The pressing is performed by "ten swift fingers" who "deck thee forth" (9-8.4, 9-38.3, 9-80.4), identified as priests or skilled workers.

Filtration Process

A central element of Soma preparation is filtration through wool: "By means of this eternal fleece may Sūrya's Daughter purify thy Soma that is foaming forth" (9-1.6). The fleece or straining-cloth serves as the primary filter: "Soma, flow on with pleasant stream, a Bull devoted to the Gods, Our Friend, unto the woollen sieve" (9-6.1).

The hymns describe multiple stages: "Ten sister maids of slender form seize him within the press and hold him firmly on the final day. The virgins send him forth: they blow the skin musician-like and fuse the triple foe-repelling meath" (9-1.7-8).

Color and Appearance

Soma is consistently described as tawny or golden in color: "The tawny Bull hath bellowed, fair as mighty Mitra to behold: He shines together with the Sun" (9-2.6). It is described as "brown of hue" (9-11.4), "brightred and golden-hued" (9-8.6), and "Gold-hued" throughout numerous passages (9-7.6, 9-68.1, 9-72.1).

Mixing with Milk and Curds

The prepared Soma is blended with dairy products: "Inviolable milch-kine round about him blend for Indra's drink, the fresh young Soma with their milk" (9-1.9). The hymns specify: "These Soma juices, blent with curds, purified, skilled in sacred hymns, have gained by song their hearts' desire" (9-22.3). The text instructs: "With humble homage draw ye nigh; blend the libation with the curds: To Indra offer Indu up" (9-11.6).

Effects and Benefits

Immortality and Transcendence

The most celebrated effect of Soma is the conferral of immortality. The famous declaration states: "We have drunk Soma and become immortal; we have attained the light, the Gods discovered. Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception?" (8-48.3).

The hymns express longing for eternal realms: "O Pavamāna, place me in that deathless, undecaying world wherein the light of heaven is set, and everlasting lustre shines" (9-113.7). Further prayers request: "Make me immortal in that realm where dwells the King, Vivasvan's Son, where is the secret shrine of heaven, where are those waters young and fresh" (9-113.8).

Healing Properties

Soma possesses medicinal virtues: "All that is bare he covers o'er, all that is sick he medicines; The blind man sees, the cripple walks" (8-79.2). It is called "Enricher, healer of disease, wealth-finder, prospering our store" (1-91.12).

The hymns describe physical benefits: "These glorious drops that give me freedom have I drunk. Closely they knit my joints as straps secure a car. Let them protect my foot from slipping on the way: yea, let the drops I drink preserve me from disease" (8-48.5). Furthermore: "Our maladies have lost their strength and vanished: they feared, and passed away into the darkness" (8-48.11).

Mental and Spiritual Enhancement

Soma enhances mental faculties: "Win skilful strength and mental power. O Soma, drive away our foes; And make us better than we are" (9-4.3). It provides "mental power and skill" (9-36.3) and "wisdom" (9-4.2).

The substance produces illumination: "Make me shine bright like fire produced by friction: give us a clearer sight and make us better" (8-48.6). Worshippers seek through Soma "full powers of mind" (10-25.4).

Protection and Defense

Soma offers protection from enemies and evil: "Thou, Soma, givest wide defence against the hate of alien men, Hatreds that waste and weaken us" (8-79.3). It guards devotees "on all sides from him who threatens us" (1-91.8) and preserves them "from slanderous reproach" and "distress" (1-91.15).

The deity drives away demonic forces: "As Gladdener whom Indra loves, O Pavamāna, with a roar drive all our enemies away" (9-13.8). Soma is a "Fiend-queller, Friend of all men" (9-1.2) and "Slayer of sinners, dear to Gods" (9-24.7, 9-28.6).

Relationship with Other Deities

Soma and Indra

The primary divine recipient of Soma is Indra, the king of gods. The hymns repeatedly emphasize this connection: "In sweetest and most gladdening stream flow pure, O Soma, on thy way, Pressed out for Indra, for his drink" (9-1.1). Soma is described as "Indra's noblest food" (9-85.3) and flows specifically "for Indra's sake" throughout the ninth Mandala's refrains.

The relationship empowers Indra: "In the wild raptures of this draught, Indra slays all the Vṛitras: he, The Hero, pours his wealth on us" (9-1.10). Soma strengthened Indra "to slaughter Vṛitra who compassed and stayed the mighty floods" (9-61.22).

Soma and Other Gods

Soma is shared among the divine host: "All Deities of one accord have come that they may drink of thee" (9-18.3). Specific deities mentioned as recipients include:

• Vāyu and the Maruts: "GREEN-HUED! as one who giveth strength flow on for Gods to drink, a draught For Vāyu and the Marut host" (9-25.1)

• Varuṇa and Mitra: "The streams of pleasant Soma flow to Bhaga, Mitra-Varuṇa" (9-7.8); "O Soma, gladden Varuṇa and Mitra" (9-90.5)

• Vishṇu: "To Indra, Vāyu, Varuṇa, to Vishṇu, and the Maruts, flow the drops of Soma juice effused" (9-33.3)

• The Aśvins: "He goes to Indra, Vāyu, to the Aṣvins, as his custom is, with gladdening juice which gives them joy" (9-7.7)

The Gandharva Connection

Soma has a mysterious connection with the Gandharvas: "Hither hath Sūrya's Daughter brought the wild Steer whom Parjanya nursed. Gandharvas have seized hold of him, and in the Soma laid the juice" (9-113.3). The Gandharva is described as protector of Soma's dwelling: "Gandharva verily protects his dwelling-place; Wondrous, he guards the generations of the Gods" (9-83.4).

Ritual and Sacrifice

The Pressing Ceremony

The Soma ritual involves elaborate preparation: "ADHVARYU, on the filter pour the Soma juice expressed with stones, And make it pure for Indra's drink" (9-51.1). The ceremony requires multiple participants and specific implements including pressing stones, wooden vats, and the woollen filter.

The ritual setting is described: "In the stream's wave wise Soma dwells, distilling rapture, in his seat, Resting upon a wild-cow's hide" (9-12.3). The "place of sacrifice" appears repeatedly as Soma's destination (9-13.9, 9-39.6).

Oblations and Offerings

Worshippers are instructed to serve Soma with oblations: "So let us serve this Soma with oblation, and rest securely in his grace and favour" (8-48.12). The text emphasizes: "Accepting this our sacrifice and this our praise, O Soma, come, And be thou nigh to prosper us" (1-91.10).

Sacred Songs and Hymns

Hymns and songs are essential to the ritual: "Well-skilled in speech we magnify thee, Soma, with our sacred songs: Come thou to us, most gracious One" (1-91.11). Soma is adorned with songs: "Soma flows on when purified, beloved and adorned with songs, Songs of the sage Medhyātithi" (9-43.3).

The relationship between Soma and song is reciprocal: "The Tree whose praises never fail yields heavenly milk among our hymns, Urging men's generations on" (9-12.7).

Symbolism and Imagery

Animal Imagery

Soma is frequently compared to a bull or steer: "Soma, flow on, inviting Gods, speed to the purifying cloth: Pass into Indra, as a Bull" (9-2.1). The steer imagery emphasizes potency and fertility: "Soma, thou art a splendid Steer, a Steer, O God, with steerlike sway: Thou as a Steer ordainest laws" (9-64.1).

Horse imagery also appears: "Like cars that thunder on their way, like coursers eager for renown, Have Soma-drops flowed forth for wealth" (9-10.1). Soma is compared to a falcon: "HERE present this Immortal God flies, like a bird upon her wings, To settle in the vats of wood" (9-3.1).

Cosmic Imagery

Soma is identified with celestial phenomena: "He, shining in his splendour, stands high over all things that exist— Soma, a God as Sūrya is" (9-54.3). The deity is connected with rain: "Pour down the rain upon us, pour a wave of waters from the sky, And plenteous store of wholesome food" (9-49.1).

Soma is described as the sea: "Thou art the sea, O Sage who bringest all to light: under thy Law are these five regions of the world" (9-86.29).

Domestic Imagery

Tender domestic comparisons appear: "Soma, be happy in our heart, as milch-kine in the grassy meads, As a young man in his own house" (1-91.13). The relationship between devotee and Soma is likened to family bonds: "Absorbed into the heart, be sweet, O Indu, as a kind father to his son, O Soma, As a wise Friend to friend" (8-48.4).

Social and Material Benefits

Wealth and Prosperity

Soma bestows material abundance: "To him who worships Soma gives the milch-cow, a fleet steed and a man of active knowledge, Skilled in home duties, meet for holy synod" (1-91.20). Worshippers pray: "Pour forth on us abundant wealth, O Pavamāna, with thy stream" (9-35.1).

The deity is a "wealth-finder" (1-91.12) who provides "riches and food with hero sons" (9-61.6). Prayers request "wealth in kine, in heroes, steeds, and spoil" (9-42.6) and "possessions, both of kine and steeds" (9-62.12).

Victory in Battle

Soma grants martial success: "Invincible in fight, saver in battles, guard of our camp, winner of light and water" (1-91.21). The deity provides "man-conquering might" (9-30.3) and is invoked with "Give us, O Soma, victory in war" (9-8.7-8).

Warriors depend on Soma: "Smite thou our enemies who raise the shout of joy: Indra, drink Soma juice, and drive away our foes" (9-85.2).

Offspring and Continuity

Soma ensures progeny: "That Indra may be bounteous, flow, most active Soma, for our weal: Bring genial seed with progeny" (9-60.4). Worshippers seek "a hero son and happy fortune" (9-97.44) and pray for "children and progeny" (9-74.5).

Theological Significance

Soma and Cosmic Order

Soma is intimately connected with Ṛta (cosmic order/Law): "FORTH on their way the glorious drops have flowed for maintenance of Law, Knowing this sacrifice's course" (9-7.1). Soma sends "the Gods who strengthen Law" (9-42.5) and is described as one "Who born in Law hath waxen mighty by the Law, King, God, and lofty Ordinance" (9-108.8).

The deity declares Law: "Splendid by Law! declaring Law, truth-speaking, truthful in thy works, Enouncing faith, King Soma!" (9-113.4).

The Threefold Nature

Soma manifests in multiple forms: "A Steer who strives to gain his third form, Soma is, like Virāj, resplendent as a Singer" (9-96.18). The deity assumed "the Threefold as his robe" (9-108.12), suggesting a tripartite cosmic function.

Association with Light

Soma is fundamentally connected with light: "Thou, Pavamâna, foundest light; thou at thy birth becamest great" (9-59.4). The deity "hath made the Mornings shine" (9-86.21) and provides "the light of heaven" (9-27.2). Worshippers who drink Soma declare: "we have attained the light, the Gods discovered" (8-48.3).

The Soma Experience

Descriptions of Consumption

The hymns contain first-person accounts of Soma drinking: "WISELY have I enjoyed the savoury viand, religious-thoughted, best to find out treasure, The food to which all Deities and mortals, calling it meath, gather themselves together" (8-48.1).

The experience is described as transformative: "For thou hast settled in each joint, O Soma, aim of men's eyes and guardian of our bodies" (8-48.9). The drinker reports: "Soma hath risen in us, exceeding mighty, and we are come where men prolong existence" (8-48.11).

Intimacy with the Deity

Devotees express personal connection: "Close to thy bosom am I, Soma, day and night. O Tawny-hued, for friendship sake" (9-107.20). The relationship involves reciprocal affection: "May I be with the Friend whose heart is tender, who, Lord of Bays! when quaffed will never harm me" (8-48.10).

Prayers for Moderation

Despite Soma's benefits, worshippers recognize its power and pray for gentle treatment: "O Soma, terrify us not; strike us not with alarm, O King: Wound not our heart with dazzling flame" (8-79.8). The hymns acknowledge that Soma can be overwhelming and request graciousness: "Gracious, displaying tender love, unconquered, gentle in thy thoughts, Be sweet, O Soma, to our heart" (8-79.7).

Cultural Context

The Seven Priests and Seven Regions

Soma rituals involve elaborate priesthood: "Combined in close society sit the seven priests, the brotherhood, Filling the station of the One" (9-10.7). The cosmic significance extends to: "Seven regions have their several Suns; the ministering priests are seven; Seven are the Āditya Deities,—with these, O Soma, guard thou us" (9-114.3).

Geographic References

Specific locations are associated with Soma: "Let Vṛitra-slaying Indra drink Soma by Ṣaryaṇāvān's side" (9-113.1) and "Lord of the Quarters, flow thou on, boon Soma, from Ārjīka land" (9-113.2). These references suggest regional traditions and sources for the sacred plant.

Social Diversity

A remarkable hymn acknowledges diverse human pursuits while invoking Soma: "WE all have various thoughts and plans, and diverse are the ways of men. The Brahman seeks the worshipper, wright seeks the cracked, and leech the maimed. Flow, Indu, flow for Indra's sake" (9-112.1). This hymn uniquely voices different social perspectives, including a bard who declares: "A bard am I, my dad's a leech, mammy lays corn upon the stones. Striving for wealth, with varied plans, we follow our desires like kine" (9-112.3).

Eschatological Aspects

The Realm of the Immortals

Soma is associated with heavenly realms of immortality. The hymns describe: "Make me immortal in that realm where they move even as they list, In the third sphere of inmost heaven where lucid worlds are full of light" (9-113.9).

The heavenly realm is characterized by fulfillment: "Make me immortal in that realm of eager wish and strong desire, The region of the radiant Moon, where food and full delight are found" (9-113.10). The ultimate aspiration states: "Make me immortal in that realm where happiness and transports, where joys and felicities combine, and longing wishes are fulfilled" (9-113.11).

Association with the Fathers (Pitṛs)

Soma connects the living with ancestors: "Associate with the Fathers thou, O Soma, hast spread thyself abroad through earth and heaven" (8-48.13). The Fathers are addressed: "Fathers, that Indu which our hearts have drunken, Immortal in himself, hath entered mortals" (8-48.12).