Another blabbering of aviveki Narayana appreciated only by two aviveki jalras. And villains rule the fort only because all members have no back bones to call it a halt and day KR IRS 27325 These fools are calling the evidences of the nation as bla bla and you all accept it all too
On Thu, 27 Mar 2025 at 09:03, Narayanaswamy Iyer <[email protected]> wrote: > > Dear folks > > What a torrent of filthy trash and a Niagara of dirty nonsense from an > ex-IRS former tax-collector currently garbage-collector because > I correctly and with verifiable quotations exposed the first two chapters > of r'g-vedam as glorifying the drinking of the toxicant soma-juice by the > vedic gods and their wives including indra in exchange for > granting devotees innumerable cows, horses, other enjoyable things and > wealth. > > He was stung to the core, his raw nerve was touched, and he could not bear > the agony, so he spewed his concentrated venom with reckless abandon. > > The inconsistent idiot says first that "*Somayaga is traced in the > Rigveda, the oldest of the Vedas.*" > > Then he goes on to assert that "*the yaga lasting from more than twelve > days to thousand years is called ‘Satra’. * > *[1] Taittiriya Samhita, 1. 2. 1**"*. > > The dithering buffoon wants to have it both ways -- the soma yaagam is > found in both the yajur-veda thaiththireeya samhitha and in > the r'g-vedam. > > Where the ignorant clown lies for the umpteenth time is claiming that r'g > is "the oldest of the vedas". > > It is not, and never was. > > He conveniently forgets (if he ever knew, since he wears no poonal never > underwent upanayanam or vedic study, and performs no > thri-kaala sadhya-vandanam nor dvi-kaala aupaasanam) that the r'g, yajur, > and saama vedams were intertwined and formed one undifferentiated mass of > vedic manthrams when first Lord Prajapaathi-Brahma delivered the mass to > his quadruplets the Sanaka brothers. The mass was much later split by the > original Vyaasas (not the illegitimate Vyaasa who fathered the > illegitimate sons blind Dhritharaashtra, mottled-skinned Paandoo, Vidoora > and wrote the mahaabhaaratam) into three vedams -- r'g, yajur, and saamam. > > The ignorant clown told his injured adoring tail-wagging ground-scratching > ankle-sniffing, boot-licking lap-puppy YM Chat GTP alias Markie alias > Yaddanapudi Markandeyulu:- > > "*Let the dogs bark at the Sun. RIG VEDAM.*" > > (He presumably was referring to Colonel Laxminarayan Sarma and to Sri > Gopalakrishna.) > > Where exactly in the r'g-vedam does it say so? > > Does the omniscient rig-vedam also say that mating canines stay united by > their privates for hours or even overnight? > > S Narayanaswamy Iyer > > On Wed, Mar 26, 2025 at 7:13 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> SOMA JUICE >> >> >> >> There is a say in Tamil; lie flat looking at the sky; spit; then >> what will happen? Narayanasamy in avivekam blabbered something about The >> Rigvedam, decided as the oldest, not by the west, but by so many Indian >> sages right from Adi Shankara, Kanadha, Markandeya, Sayana, Aryabhata, >> Aurobindo, so on so forth list elongates. When the stuff is zero, better to >> keep quite is safe, so that oil of ignorance does not blush over the face. >> >> Rituals of Somayaga (introduction) >> >> The Somayaga is the most important ritual of the Vedic period. The >> earliest mention of Soma and Somayaga is traced in the Rigveda, the oldest >> of the Vedas. Yagas form an important part of Vedic worship since the very >> beginning of Vedic religion and culture. >> >> The Somayaga is divided on the basis of duration of time in three >> categories, namely the Ekaha, the Ahina and the Satra. The yaga which is >> performed in one day in three savanas is called ‘Ekaha’. The yaga which >> take more than one day but not more than twelve days is ‘Ahina’ and the >> yaga lasting from more than twelve days to thousand years is called >> ‘Satra’[1]. Taittiriya Samhita, 1. 2. 1 >> >> There are seven types of Somayaga[2] namely Agnishtoma, Atyagnishtoma, >> Ukthya, Shodashi, Atiratra, Vajapeya and Aptoryama. The Agnishtoma, which >> is the first of the seven Somayagas, is the Prakriti or model[3] and the >> other six are its Vikriti or modifications. (Taittiriya Samhita, 1. 2. 1) >> >> The simplest and most popular form of Soma ritual, the Agnishtoma is >> obligatory in the ceremony like Upanayana and others. The Aitareya Brahmana >> says that it is called Agnishtoma because ‘Agni’ is praised therein or >> because the last stotra in this ritual is addressed to Agni[4]. In the >> Taittiriya Samhita and the Tandya Brahmana, the Agnishtoma is shown as a >> symbol of the creation of the universe[5]. { Aitareya Brahmana. 14. 5 >> //Taittiriya Samhita, 7. 112; Tandya Brahmana. 6. 1. 3} >> >> Somayaga can be performed by those persons only whose father or >> forefathers had done this yaga earlier. The person whose father and >> forefathers never performed this yaga, never performed any haviryaga and >> never studied the Vedas, he has no right to perform Somayaga. But the >> person can get the right to do this yaga only if he performs one Pashuyaga >> in purnima or in amavasya on the day before the Somayaga. >> >> The Somayaga is performed after the performance of the Darshapurnamasa, >> Agrayan ishti, Nirudapashuvanda and Caturmasya[6]. Some ritualists say that >> if all upakaranas are ready then Somayaga should be performed immediately >> after the Darshapurnamasa yaga[7] and others says that the yajamana who has >> performed Agnihotra after adhana, he should perform the Somayaga before the >> Darshapurnamasa. >> >> The Somayaga is perfoemed by a sapatnik yajamana in vasanta or in autumn >> season[8]. Soma juice is the main offering in this yaga. If Somalata is not >> available then the yaga can be performed with its substitute Putika[9] .The >> three classes of people like Brahmana, Kshatriya and Vaishya can perform >> this yaga but only the Brahmanas have the right to drink Soma juice. { >> Ashvalayana >> Shrauta Sutra. 4. 1. 1Ashvalayana Shrauta Sutra. 4. 1. 2 Katyayana >> Shrauta Sutra. 7.1.5} >> >> * The juice extract of the soma plant ‘Soma rasa’ and its >> offering* to deity Indra was the most important part of Soma yajnas in >> Vedic period. >> >> To understand how and why the soma was extracted and offered as oblation >> to deity Indra during the performance of soma yajñas, it is essential to >> know the significance of soma yajnas. >> >> It spans across many aspects like mythological, process of making, its >> application during rituals and ultimately, its consumption. Appeasing gods >> to bring rains for the wellbeing of humans and the eco systems that support >> their lives was central to the existence of humanity. >> >> *The Rigvedic description of Soma therefore covers action and ideology, >> the process of offering soma to gods through Agni the messenger in yajnas. >> The literary source for understanding somayajñas is RigVeda and the >> archaeological proofs are seen in the various seals and figurines of Indus >> /Harappan civilization.* >> >> This article focusing on the comprehensive understanding of the domain of >> Soma yajna is discussed in four chapters. {BASED ON RESEARCH BY HIGH VALUE >> PERSONALITIES WHO ARE BIGGER THAN US AND ACCEPTED AS PRECISE AND PUBLISHED >> IN SO MANY BOOKS IS AS UNDER:} >> >> 1. About soma plant >> >> 2. Ideology, The mythical content >> >> 3. Making of Soma: A process followed in soma yajña >> >> (a). Somavikrayin >> >> (b). Mid-day soma pressing- Mahābhiṣavaṇa on Uparava stones >> >> 4. Consumption of Soma >> >> >> >> 1. About Soma Plant >> >> The research article on “Soma the stimulant drink” is about what is soma >> plant, how and why the most expensive ancient plant called “Raaja”and its >> juice revered as celestial beverage of immortality was offered as libation >> in yajña to lord Indra and other gods. >> >> The very interesting Indus figurines depicting how soma sticks were >> fetched by the priest, the containers used to soak the sticks are >> illustrated here. The Indus seals picturizing how Indra enjoyed the drink >> in the three beakers called *Trikadrukas* are correlated with the Rig >> and Yajur Vedic stanzas.{SO NOT IN OLDEST RIG VEDA BUT SPOKEN IN LATER >> YAJURVEDAM ALSO} The discussion includes what is soma yajña, how soma was >> purchased, how soma juice was extracted, crushed on a board placed *on >> uparava* holes and its repeated consumption by Indra. (INDRA IS RAIN}. >> >> >> >> [image: image.png] >> >> Figure 1: Soma twig as depicted on an Indus pot shred. >> Figure 1A. Ephedra Gerardiana with the common name Somalata. >> >> >> >> Soma is the non-leafy creeper, a stimulant plant called Somakalpa >> / Somalata, identified with the botanical name – ‘Sarcostemma acidum’ and >> ‘Ephedra’ as Latin name. Soma was linked with the moon, calling it the >> ‘moon plant’ because the plant was gathered by moonlight on mountain >> regions and carried to the place of sacrifice. The sticks were soaked in >> water initially and crushed by priests sprinkling water. Crushing of sticks >> was repeated three times to get even the weakest juice of last thrashing. >> The copious fresh juice was mixed with milk or curds as it was slightly >> acidic and then offered to Indra. It was neither boiled nor fermented and >> hence was nonalcoholic in nature*. The original plant soma was extinct >> in vedic times and replaced by Putika, a plant of the same species.* In >> the current period some plants of the same species are now identified as >> nearest comparison to Soma. Ephedra Gerardiana (Fig. 1.A) is the >> present-day plant identified with the general term Somalata is found in >> Himalayan mountains from Afghanistan to Bhutan. >> >> In Rigveda, various terms like Aṁśu- the bundle of 6 soma sticks >> and Ārjīkīya-from Ārjīkīya region (The Soma from Mūjavat Mountains) are >> associated with Soma. Soma was to be obtained from the Mūjavat Mountains >> that is to the north of Hindu Khush in Afghanistan. Fetching of soma >> involved travelling up to the mountains and due to the rarity of finding it >> on plain land, soma was bought for an exchange of cow, or precious metals >> like gold. For this reason, every drop of its juice was taken care of in >> yajña which is depicted in seals. The plant became extremely rare and later >> became extinct in Vedic period itself. Its substitutes are mentioned by >> name Pūtīka. Soma juice was the most precious liquid in ancient times and >> therefore was an indispensable part of soma yajñas. It bestowed the power >> of god upon mortals because it was a stimulant and increased the rate of >> activity. The bliss after the consumption of soma juice enhanced the God >> like consciousness, immortality, poetic insight, enhanced ferocity and >> virility as seen in the personality of Indra. (SO IT IS NOT LIQUOR AS >> DESCRIBED BY DMK ETC} Many stanzas of Ṛgveda says Soma juice was yellow >> tawny colored liquid. Since it was slightly acidic, *it was mixed with >> many ingredients like milk, curds, honey, barley, ghee or water and offered* >> mainly to Indra and other gods. The remainder was shared by the priests >> in special cups. The energizing drink was consumed by Indra before >> entering the battles because soma had medicinal and invigorating >> properties. According to the ancient ayurvedic scholar Sushruta, the best >> soma was found in the upper Indus area and Kashmir region also. >> >> *The medicinal values of Soma:* >> >> Soma, a non-leafy plant, was identified for medicinal values in Vedic >> period itself. The Latin name for soma is Ephedra. The native name for >> Ephedra in most Indo-Iranian languages of Central Asia is derived from >> sauma /som, somalata in Nepali language. The plant of genus Ephedra growing >> in dry regions has a branching system. When the ritual of somayajna is >> performed today in South India, the herb which is used as the somalata, >> Sarcostemma acidum, a leafless plant that grows in cool and dry rocky >> places of central Asia are fetched. Ephedra plant has Ephedeine as the >> agent substance with a chemical structure that has a stimulating effect >> and is more potent than that of caffeine. There are about 30 species of >> Ephedra, mainly Eurasian. The species growing in mountainous regions have >> the highest ephedrine content (up to 3% in the case of Ephedra >> equisetina). The marrow in the stems is an alkaloid in chemical compound >> and reddish brown colored in some species. It Is reminiscent of Sanskrit >> babhru (“brown”), used exclusively in the Vedas to describe the extract. >> Ephedrin is an athletic stimulant with thermogenic properties, useful in >> hypotension state and helps as a concentration aid. It is a sympathomimetic >> herbal extract acting on the central nervous system to increase motor >> activity and reduce fatigue. It *is a non-alcoholic juice but a >> stimulant.* Continued or over usage leads to adverse health conditions >> in the body. >> >> 2. Ideology, The Mythical Content >> >> From an ideological context, men believed that the extent of rain is >> dependent solely on the appeasement of rain gods for agriculture as the >> science of agriculture was still at its infancy. If rain god Indra is made >> happy, the blessing will be in the form of rain. The most expensive ancient >> plant soma also called “Raaja” and its juice extract revered as celestial >> beverage was preferred by Indra as an invigorating drink of immortality >> and hence offered as libation in soma yajña. >> >> Why soma yajña became popular during the Vedic times >> >> The study of soma related yajñasin Vedic civilization depends on an >> essential understanding Vedic literature and Vedic rituals that are >> interlinked. The Vedic literature and rituals are like two sides of the >> coin. It becomes the study of the ancient society which is no longer >> relevant now but some of the rituals are still in practice by the Hindus >> in India as a continuum which is unique to this land. The objects that >> were used in rituals as depicted in seals are even to this day similar and >> are according to what has been prescribed in Vedas. Not much attention has >> been given to the study of soma related Vedic rituals in the social >> background but are studied more as the religious practices. The >> correlation of Indus seals to Vedic rituals begins with the understanding >> of what is Vedic. Who are the people of Vedic civilization, their >> thoughts, their social life, their ritual offerings to Gods for timely >> rains and prosperity becomes the clue to understand the theme of Ṛgveda. >> Vedas are also revered as the chief source of dharma. >> >> *The reference of over 450 types of yajña in the Rig and Yajur vedas* makes >> one wonder why yajñas were performed as order of the day in Vedic period >> which prevailed approximately 3500 years back. They were performed with >> multiple intentions like noble acts, to attain godly status, increase the >> store of goods, remove poverty, acquire land, propagate knowledge and joy >> in domestic life. However, Soma yajna was at a big scale for the benefit >> of the community, instrumental in pleasing rain god Indra for procuring >> timely rains and gaining victory over enemies or establishing supremacy. >> Though >> all rivers and the tributaries of main rivers are mentioned in Ṛgveda, >> People depend totally on rains for irrigation. The long spell of dry period >> made people send repeated request to gods by performing yajñas and offered >> oblations to appease deities for showering of rains. The mythological >> narration in Ṛgveda says about how the demon Vritra had hoarded all the >> clouds and that reflected on lack of rains on earth. Indra was prayed and >> pampered with soma juice so that he becomes strong and courageous to fight >> against the demon Vritra and release the hoarded waters. >> >> Who was Indra? Indra is described in Ṛgveda as the first and most >> favorite national deity born to goddess Aditi and Dyaus(both revered as >> earth and heaven). More hymns are dedicated to Indra’s honor than to the >> praise of any other divinity. He is the God who reigns over the region of >> heaven. Born as a hero, Indra attains Godly status by his valor and >> positive acts to help the community and enjoyed the status of a sovereign >> for some time. He was the god of war who fought with the negative powers >> addressed as demons in Rig Veda. He fights against Vritra, the demon of >> draught and darkness with his thunderbolt and has been praised as a noble >> heroic God. Soma was offered to appease Indra to fight with Vritra and >> release the hoarded rain bearing clouds. It becomes essential to know who >> Indra was and why he got so much pampered with Soma offerings. Ṛgveda, >> 4.18.1-13, gives a very interesting account of the birth of the super deity >> Indra, and the superhuman acts of an encounter with the demon Vritra soon >> after his birth. Aditi, the mother of gods had previously given birth to >> many Gods- Varuna, Mitra and Aryaman before giving birth to Indra, but >> none was able to tackle Vritra. Ṛgveda describes how Aditi had suffered a >> lot during pregnancy of Indra as the terrible demon had imprisoned all the >> clouds bearing water in heaven and gods could not release it from them. >> Aditi laments about this and says other children who were also gods had >> forsaken and abandoned her. It was Garuda who had given her soma juice >> when she was in trouble and she survived by consuming that which was >> extracted by hundred virtuous people(shatadhanya). The falcon brought soma >> which she consumed. This explains why Indra was so fond of soma. Indra had >> absorbed the essence /power of soma in the womb itself and grew to be a >> strong fetus. He springs by himself out of Aditi’s womb holding vajra with >> hundred bolts which was specially designed by the celestial designer deity >> Tvastar for Indra in the womb itself. Indra became very powerful as he >> drank Soma after the birth, and Ṛgveda 3.32.9 quotes: “Yajjato apiboha >> somam” Soon after birth Indra grows big up to heaven and asks his mother >> who made his mother suffer. Ṛgveda 8.45.4 quotes (Griffith) that Indra as a >> new-born who showed his war like disposition and asked who his opponent is. >> “The new-born Vṛtra slayer asked his mother as he seized his shaft, who >> are the fierce? Who are the renowned?” >> >> Aditi on hearing the heroic words comes over with love for the baby and >> calls Indra “I cast thee from me -mine, thy youthful mother thee mine own >> offspring”. The strong and young Shavasi / Aditi giving birth to a strong >> boy is compared to a cow giving birth to male childlike bull in power “The >> heifer hath brought forth the strong mighty unconquerable bull, the >> furious Indra” (R.V.4.18.10). The earth goddess rejoiced that her son had >> accomplished a massive task of releasing waters from the sky, a task that >> was beyond the capacity of all Gods. This supports in understanding the >> stanza of Ṛgveda that Indra was born like a cow gives birth to a calf. >> >> *3. Making of Soma: A process followed in Soma yajña* >> >> The knowledge of Vedic rituals is derived mostly from the samhitas, >> brahmanas and sutras. Soma yajñas called after the juice of Soma plant >> that is relished by the devas are categorized as Srauta yajna (the >> large-scale yajnas observance of which are prescribed in Vedas). The entire >> ninth Mandala of Ṛgveda is devoted to Soma. The invigorating juice of soma >> was offered to Indra so that he gets the vigor to fight against the >> hoarders of clouds Vṛtra to release the waters. Though extraction of Soma >> juice was performed as one day yajña, the preparatory phase was elaborate, >> running for 4 days. >> >> • The highlights of the first day of preparatory rituals called Upasad >> involved the dikṣā, the consecration of the sacrificer and choosing the >> priests by offering ‘madhuparka’(honey mixed with curdled milk). >> >> • The second day is the purchase of Soma stalks from the soma >> Vikrayin(seller), setting up of Soma shed for sacrifice and altar called >> Vedi, a purificatory fire ritual called Pravargya to invoke Bṛhaspati-the >> creator God, animal sacrifice of Savanīya Paśu type, etc. >> >> • The third day is the repeat performance of purificatory rites called >> Pravargya twice a day, followed by construction of another Āhavanīya altar >> called Uttaravedi. >> >> • On the fourth day the rites are followed by transfer of fire from the >> old altar Āhavanīya to the newly constructed Nābhi of Uttaravedi. On this >> day, the Sadas with Dhiṣṇya seats, the required sheds for cleaning of >> utensils like Mārjālīya, pits for Uparava are made and sacrificial post of >> Udumbara wood is raised. After the animal sacrifice (Agnīṣomīyapaśu is >> performed) Agnīṣomīyapraṇayana- a transfer of fire to Uttaranābhi, is >> performed. >> >> • On the fifth day, the most important, called Sutyā, has three savans >> (the rite of pressing juice from Soma sticks.) Prātaḥ, (before sunrise), >> Mādhyandina (mid-day), Tṛitīya pressings (evening pressing) of Soma stalks >> are performed. Preparation begins long before dawn. All utensils of wood >> and clay like Drōnakalaśa, Ādhavanīya, Pūtabhṛt and the filter >> Daśāpavitra, are arranged. After the initial recitation of Prātaranuvāka, >> begins the pressing of Soma stalks (Adhiṣavaṇa), which is done in all 3 >> rounds savans. Stotras are chanted and Śāstra are recited followed by >> recitation of the Bahiṣpavamāna. >> >> After the purchase of the soma sticks, it was soaked in purified water >> before thrashing. The rites of beatings were done at three intervals >> called savans. The morning pressing was with limited two stalks was offered >> to forefathers; the midday pressing was with more stalks and offered to >> Indra, followed by the Tṛitīya or third pressing. In each session, the >> stalks were beaten with stones called Grāvan and Upara placed on the >> board, juice extracted and re beaten with purified water in 3-4 rounds >> called paryaya for a thorough extraction. Each time it was mixed with >> Nigrābhya (purified water through recitation of Mantras) water so that >> even the weaker juice was taken to the tub. These turns of crushing called >> Paryāyas are indicated in seals as a symbol like fork with 3 prongs on Soma >> twig. >> >> After the preparatory rituals, on the Sutyā day (pressing of Soma), four >> holes were dug in earth called uparava that were connected with passages as >> resonance holes so that the sound produced while beating reverberated, >> inspiring Indra to come in a rush for the soma sessions. Probably the >> stone called Uparava was used alternately which was designed with mounds >> and holes. The Adhvaryu priest places- Adhiṣavaṇaphalaka, a board made of >> sacred wood on uparava holes which is covered with the hide of a red ox, >> (with hairy part down). Soaked Soma stalks were placed on the pressing >> board along with the crushing stones called gravan. The priests chant >> Mantras called Bahishpavamāna Mantras as the trashing goes on. The beaten >> stalks were collected in a huge vessel initially called Sambharaṇi, from >> where it was transferred to a tub called Ādhavanīya that contained >> purified Nigrābhya water. A special priest called Unnetṛ stirs it with >> water and takes the beaten soma out for the second and third rounds of >> Paryāya thrashings. The extracted juice is filtered through Daśāpavitra >> and collected in purified form into a huge tub called Drōnakalaśa. The >> various beakers and vessels called Gṛha are then filled with Soma to be >> offered initially to Indra and other deities. Soma juice was also mixed >> with milk or curds to reduce the acidic taste. The Soma rituals were >> performed with the intention of pleasing all Gods. The sacrificer was >> blessed with the privilege of entering the other upper world, enjoying the >> support of food and cattle so that he is not bothered by the pangs of >> hunger at all. He could enter the world of deities with the performance of >> multiple day Soma rituals. >> >> Soma ritual could extend for more than 2-12 days. It was called Ahīna >> when extended for 12 days and was called Sattra when it extended over 12 >> days to a year or more. Atirātra was the highest form of sacrifice, when >> it lasts for more than twelve days up to a year or a greater number of >> years. Agnistoma or Ekaha is the simpler and model version of soma Yajña. >> Atirātra is the sacrifice extending to the overnight performance of the >> chants, consisting of 29 Śāstra and 29 Stotras. It is called Jyotiṣṭoma >> when it becomes a multiple day celebration of bigger royal rituals >> Aśvamedha or Rājasuya, Vajapeya and so on. Soma pressing is part of all >> these large scale yajñas. >> >> Of the several seals related to soma yajna, six seals are chosen that >> explains how the soma yajna took place in the ancient Vedic period. Some >> figurines of Harappan period are provided here to explain what the yajnic >> terms of soma vessels looked like. {ASI DIRECTOR KALYANARAMAN} >> >> Apasthamba Srautasutra 10.20.12-16 indicates: “Somavikrayin weeds out the >> remaining stalks and after the transaction he is driven away by the >> Adhvaryu.” >> >> Yajurveda 6.1.8 quotes about the dialogue between the seller and buyer of >> Soma sticks that is very interesting: >> >> “Soma is the king of plants. Whatever falls on it is swallowed by it”. >> The meaning the seller claims about the quality of plants and should be >> paid whatever he demands. >> >> “At the buying of Soma, I want the third pressing”. It means he demands >> an animal for the cost of Soma that is usually sacrificed at the third >> pressing of Soma. >> >> “He (seller) measures Soma on the skin of the animal, verily he wins the >> cattle”. >> >> Further, in the Śloka of Yajurveda 6.1.8 says: Soma is cut according to >> the Paadas of meters that is specific to a particular deity. For example, >> if the sacrificer aspires for a bounty of food, he cuts it according to >> the recitation of the meter of Viraj that has 10 syllables, for Viraj is >> food and by Viraj, he wins food. Ati Chandas, the highest of meters, is >> used to cut for Savitṛ and so on. >> >> Yajurveda 6.1.10 also explains about the barter that goes on for exchange >> of a cow, milking cow, goat, gold garment as these things relate to >> deities and Soma is purchased according to the requirement. The Soma when >> bought is tied up with a garment (flock of wool), if it is not intertwined >> at the neck, snakes are believed to bite. Somayajña are in seven >> Saṁstha of which the first Agniṣṭoma is of the Prakṛti or the model type. >> One of the seals shows the details on the number of soma sticks that were >> crushed, how it was crushed, and the juice collected. The seal picture >> (Figure 4) shows the single horned bull which is deduced to be the >> metaphoric representation of a priest. The lines on the neck and the >> structure in front are the indications of how continuous mode of >> recitation was rendered in Brihati metre while pressing of soma proceeded. >> (for >> details ref. The Depiction of Vedic Priests in Indus Seals by Rekha Rao) >> >> 4. , Aṁśu means the rays of sun, the set of six stalks of Soma plant, >> fetched from the Mujavat Mountains, are measured, soaked and kept ready >> for thrashing and extracting the Soma juice at a ritual called >> Mahabhisavana. Soma sticks brought from Mūjavat hills. The pressing was in >> various stages – the morning pressing with as little as two sticks before >> sunrise is Pratahsavana, mid-day is Madhyadina with six sticks and evening >> time is Tritiya. The Adhvaryu and the other priests sit around uparava >> stone, sprinkle the stalks with purified water – Nigrābhya, and the Soma >> sticks are crushed. Six of these stalks are mentioned separately which are >> thrashed at mid-day pressing and the juice is poured into an upamsu cup >> after pressing. Symbol 4, a set of 6 long strokes represents the six Soma >> sticks that are soaked and kept ready for thrashing and extracting the >> Soma juice. The priest called Adhvaryu and the assistant priests (four of >> them) were made to sit at one arm length from one another around the board >> and crush the soma sticks using purified water. The act of rubbing made >> the sound to reverberate and amplify. This reverberating sound acted as an >> inviting call for Lord Indra. Soma juice was collected and offered to lord >> Indra. The initial juice is called Alpan Aṁśu from which the juice flows >> feebly. Graha is the name of the free-flowing juice drawn from Soma. >> >> *4. Consumption of Soma* >> >> This paragraph details how Indra consumed soma in three beakers- >> Tṛkadrukas as depicted in the seal {figure 11-.all figures are ASI seals >> excavated in Indus valley} The extracted juice of soma after repeated 3 or >> 4 rounds of crushing is filtered through a filter *called Daśāpavitra,* made >> of wool and collected in purified form into a huge tub called >> *Drōnakalaśa*. The various beakers and vessels called *Gṛha *were then >> filled with Soma to be offered initially to Indra and other deities. Soma >> juice was also mixed *with milk or curds*. with the purified Soma that >> is contained in Drōnakalaśa. >> >> Indus valley excavations are depicted as symbols in the ASI >> publications in India. >> >> Symbol reading: >> >> 1. The first symbol of the seals is the Paristaraṇa – Vedi or altar that >> is strewn with Barhis, on which the auspicious materials of the Yajña are >> depicted. >> >> 2. Bhumi Dundubhi / reverberation hole >> >> 3. Drōnakalaśa – a trough, Kalaśa is the container. Soma juice after >> pressing is poured into Drōnakalaśa after passing through the Daśāpavitra >> filter that is called Śukra 4. Tṛkadruka conical beakers filled with Soma >> during Marutvatīya Śāstra 5. Śukra Graha-the cup of purified Soma juice The >> act of spreading Darbha grass around Āhavanīya is called Paristaraṇa, which >> is the seat offered to deities and to place the offerings. The spread of >> two partition sticks in each direction is to drive away the evil spirits. >> On the altar with Barhis / Darbha grass are laid the Sthālī. Tṛkadrukas – >> the three beakers filled with Soma, Pūtabhṛt, or Drōnakalaśa – the >> reservoir of Soma. Barhis is laid in Vedi so that if anything falls down >> during the sacrifice, it could be offered to deity (by a ritual called >> Vipruḍḍhoma) and deity will not be deprived of offerings. Covering the >> altar with grass and partition sticks was observed to keep the sacred >> offerings and accessories of yajña as evil spirits are afraid of Barhis >> grass. Ṛgveda 8.33.8, Indra comes swaying like an elephant in Mast also >> spelt musth to consume Soma libation. >> >> Ṛgveda 1.32.3 quotes: “Somam trikadruke svapibat sutasya… “Impetuous as a >> bull, he chose the Soma and in three sacred beakers drank the juices, >> Maghavan then grasped the thunder for his weapon and smote to death the >> dragons”. >> >> Ṛgveda 2.11.16 and 2.15.1 says: “In the Tṛkadrukas, he drank the Soma, >> then in its rapture, Indra slew the dragon” >> >> Indra is in the exhilarated state produced by drinking the juice, which >> is compared in Ṛgveda 2.11.17 to an expression of satisfaction: “come with >> base teats to drink of libations shaking the drops from out of thy beard, >> contented”. >> >> Indra is praised as wide-bodied with a broad chest, big bellied. His >> headgear consists of a twig with tender Aśvattha leaves that are >> indicative of the spring season when fresh leaves appear. The >> picturization of Indra is personified only in one seal and symbolised in >> the other seals. He was the one who created streams of water from the >> clouds. Indra’s weapon is Vajrāyudha, not only symbolic of lightning, but >> also as an indestructible metallic weapon. He is the rain God Trite Aptiva >> in Ṛgveda. Indra was elevated to the position of national God of Vedic >> Indians and regarded as the symbol of rain. This could be associated with >> the start of agricultural lifestyle, thus dependency on rains. Indra is >> picturised as the supreme human being and the mass leader of Vedic >> civilization. The many Ṛgvedic hymns describe about a sincere prayer for >> rains. Many appeasements in yajña were performed so that Indra would fight >> with demon Vṛtra and release the water that was hoarded by him in forts >> of clouds. It makes one ponder over if there was a long spell of drought >> during that period. Floods are rarely mentioned; however, deficit rains >> appear to have been a perpetual botheration. Many prayers in Rigveda are >> for good rains. >> >> HENCE SOMA IS A PLANT; AND INDRA CONSUMING BY YAGNA IS RAIN MAKING >> PROCESS WITH THE LIGHTENING. AT THE SAME TIME ARABINDO SAYS THAT SOMA IS >> BRAIN THE BUDHI AND INDRA THE GOD FOR THE THINKING. ENGLISH WORD >> SOMNAMBULISM ROOT WORD IS FROM SANSKRIT. AS I HAD READ ALL THESE LONG AGO >> AND EVEN DISCUSSED WITH SRI Kalyanaraman, I AM ABLE TO SHOOT IMMEDIATELY; >> THERE IS NO POINT IN ENVYING AND CALLING BY RUBBISH WORDS BY A THREESOME. >> >> K RAJARAM IRS 26325 >> >> -- >> 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 visit >> https://groups.google.com/d/msgid/keralaiyers/CAL5XZorCbkhPYno82CCbtEQroy6Aqd%3DiZ9t%3DY%2BFWNsSrpFwgAw%40mail.gmail.com >> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZorCbkhPYno82CCbtEQroy6Aqd%3DiZ9t%3DY%2BFWNsSrpFwgAw%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 visit > https://groups.google.com/d/msgid/keralaiyers/CAL4idhNQVdoW3KrS1mAt9QNBZ5n807rEyd30QEY27iiT5nU8HA%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL4idhNQVdoW3KrS1mAt9QNBZ5n807rEyd30QEY27iiT5nU8HA%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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