tena agatena yajemahi" iti |.... 2. Tebhyo gayatri somam achha apatat | tasyai aharantyai gandharvo Viśvāvasuḥ paryamushnat | te devāḥ aviduḥ "prachyuto vai parastāt somaḥ | atha no na agachhati | gandharvāḥ vai paryamoshishur" iti | te ha uchur "yoshit-kāmāḥ vai gandharvaḥ | Vācham eva ebhyaḥ prahinavāma | sā naḥ saha somena āgamishyati" iti | tebhyo Vacham prahinvan să enan saha somena āgachhat. And in xi. 7, 2, 8, it is said: "The soma existed in the sky. The Gayatri became a bird, and brought it" (divi vai Somaḥ āsīt tam gāyatri vayo bhūtvā "harat). See also the Satapatha Brahmana, iii. 4, 3, 13, and iii. 6, 2, 2-18, towards the close of which passage, as well as in iii. 9, 3, 18, the Gandharvas are spoken of as the guardians of the soma (somarakshāḥ); and Taitt. Sanh. vi. 1, 6, 1, 5.

(4) Soma's wives.

The Taitt. Sanh., ii. 3, 5, 1, relates that Prajapati had thirty-three daughters whom he gave to king Soma. Soma, however, frequented the society of Rohini only. This aroused the jealousy of the rest, who returned to their father. Soma followed, and asked that they should go back to him, to which, however, Prajapati would not agree till Soma had promised to associate with them all equally. He agreed; but again behaved as before, when he was seized with consumption, etc. (Prajapates trayastrimsad duhitaraḥ asan | tāḥ Somāya rājne 'dadāt tāsām Rohinim upait | tāḥ īrshyantiḥ punar agachhan | tāḥ anvait | tah punar ayāchata | tāḥ asmai na punar adadūt | so 'bravid "ritam amishva yathā samāvachhaḥ upaishyāmi atha te punar dāsyāmi” iti sa ritam āmīt | tāḥ asmai punar adadāt | tāsām Rohinīm eva upait | yakshma ärchhat). In the Taitt. Br. ii. 3, 10, 1 ff., another story is told of Soma. Prajapati created him; and after him the three Vedas, which he took into his hand. Now, Sītā Sāvitrī loved Soma, while he loved Sraddhā. Sītā came to her father Prajapati, and, saluting him, asked to be allowed to approach him with her complaint. She loved Soma, she said, while he loved Sraddhā. Prajapati made for her a paste formed of a sweet smelling substance, to which he imparted potency by the recitation of certain formulas, and then painted it upon her forehead. vited her to approach him.

She then returned to Soma, who inShe desired him to promise her his

society, and to tell her what he had in his hand; whereupon he gave her the three Vedas; and in consequence women always ask for some gift as a price for their embraces, etc. The Brahmana goes on to recommend the use of the same paste, prepared with the same formulas, as a specific for producing love or good will (Prajapatiḥ Somam rājānam asrijata | tam trayo vedāḥ anv asṛijyanta | tān haste 'kuruta | atha ha Sītā Sāvitrī Somam rājānam̃ chakame | Sraddhām u sa chakame | să ha pitaram Prajapatim upasasāra | tam ha uvācha "namas te astu bhagavaḥ | upa tvā ayāni (2) pra tvā āpadye | Somam vai rājānam̃ kāmaye Sraddhām u sa kamayate" iti | tasyai u ha sthāgaram alankāram kalpayitvā daśahotāram purastād vyākhyāya chaturhotāram dakshinataḥ panchahotāram paśchāt shaḍḍhotāram uttarataḥ saptahotāram uparishṭāt sambhāraiś patnibhiś cha mukhe alankṛitya | 3. Asya arddham vavrāja | tām ha udīkshya urācha "upa mā varttasva" iti | tam ha uvācha "bho gantum (the commentator explains the phrase as if he read bhogam tu) me achakshva | etan me āchakshva yat te pāṇāv" iti | tasyai u trīn vedān pradadau | tasmād u ha striyo bhogam eva hārayante).

(5) Properties ascribed to the soma-juice or its presiding deity.

The juice of this plant is said to be an immortal 398 draught, i. 84, 4 (jyeshṭham amartyam madam) which the gods love, ix. 85, 2 (daksho devānām asi hi priyo madaḥ); ix. 109, 15 (pibanti asya viśve devāso gobhiḥ śrītasya nṛibhiḥ sutasya), 399 to be medicine for a sick man, viii. 61, 17 (tad aturasya bheshajam). All the gods drink of it, ix. 109, 15 (pibanti asya viśve devāsaḥ). The god who is its personification is said to clothe whatever is naked, and to heal whatever is sick; through him the blind sees, and the lame walks abroad, viii. 68, 2 (abhy ūrnoti yan nagnam bhishakti viśvam yat turam | pra im andhaḥ khyat niḥ śrono bhūt); x. 25, 11. He is the guardian of men's bodies, and occupies their every member, viii. 48, 9 (tvam hi nas tanvaḥ soma gopāḥ gātre gātre nishasattha nṛichakshaḥ).

399 This means, according to Sayana, that it has no deadly effects, like other intoxicating drinks (somapānajanyo mado madāntara-vat mārako na bhavati ity arthaḥ). 399 The Taitt. Br. i. 3, 3, 2, says that soma is the best nourishment of the gods, and wine of men, and ibid. 4, that soma is a male and the wine a female, and the two make a pair (etad vai devānām paramam annam yat somah etad manushyānām yat surā | 4. Pumān vai somaḥ strī surā | tan mithunam).

(6) Divine powers attributed to Soma.

A great variety of divine attributes and operations are ascribed to Soma. As Professor Whitney observes, he is "addressed as a god in the highest strains of adulation and veneration; all powers belong to him; all blessings are besought of him, as his to bestow" (Journ. Amer. Or. Soc. iii. 299). He is said to be asura, divine (ix. 73, 1; ix. 74, 7), and the soul of sacrifice, ātmā yajnasya (ix. 2, 10; ix. 6, 8). He is immortal, amṛita (i. 43, 9), and confers immortality on gods and men, i. 91, 1, 6, 18; viii. 48, 3, quoted above, p. 90, note; ix. 106, 8 (tvām devāso amṛitāya kam papuḥ); ix. 108, 3 (tvam hi anga dairyā pavamāna janimāni dyumattama amṛitatvaya ghoshayaḥ); ix. 109, 3 (eva amṛitāya mahe kshayāya sa śukro arsha divyaḥ piyushaḥ).400 In a passage (ix. 113, 7 ff.) where the joys of paradise are more distinctly anticipated and more fervently implored than in most other parts of the Rigveda, Soma is addressed as the god from whom the gift of future felicity is expected. Thus it is there said: yatra jyotir ajasram yasmin loke svar hitam | tasmin măm dhehi pavamāna amṛite loke akshite | yatra rājā Vaivasvato yatrāvarodhanam divaḥ | yatrāmūr yahvatīr āpas tatra mām amṛitam kṛidhi | 7. "Place me, o purified god, in that everlasting and imperishable world where there is eternal light and glory. O Indu (soma), flow for Indra. 8. Make me immortal in the world where king Vaivasvata (Yama, the son of Vivasvat,) lives, where is the innermost sphere of the sky, where those great waters flow." The three following verses may be reserved for the section on Yama.

Soma exhilarates Varuna, Mitra, Indra, Vishnu, the Maruts, the other gods, Vayu, Heaven and Earth, ix. 90, 5 (matsi Soma Varunam matsi Mitram matsi Indram Indo pavamāna Vishnum | matsi śardho mārutam matsi devān matsi mahām Indram Indo madāya); ix. 97, 42 (matsi Vayum ishṭaye radhase cha matsi Mitra-varuṇā pūyamānaḥ | matsi śardho mārutam matsi devān matsi Dyāvā-prithivi deva Soma). Both gods and men resort to him, saying that his juice is sweet, viii. 48, 1 (viśve yam devāḥ uta martyāso madhu bruvanto abhi sancharanti). By him (but see p. 270) the Adityas are strong, and the earth vast, x. 85, 2 (somena Ādityāḥ balinaḥ somena prithivi mahi). He is the friend,

400 In regard to the manner in which the gods acquired immortality, see the S’atap Br. ix. 5, 1, 1 ff. quoted above p. 14, note 21.

helper, and soul of Indra, iv. 28, 1 (tvā yujā tava tat soma sakhye Indro apo manave sasrutas kaḥ | 2. Tvā yujā ni khidat Suryasya Indraś chakram sahasā sadyaḥ Indo); ix. 85, 3 (ātmā Indrasya bhavasi); x. 25, 9 (Indrasyendo śivaḥ sakhā), whose vigour he stimulates, ix. 76, 2 (Indrasya śushmam irayan), and whom he succours in his conflicts with Vritra, ix. 61, 22 (yaḥ Indram avitha Vṛitraya hantave). He rides in the same chariot with Indra, Indrena saratham (ix. 87, 9; ix. 103, 5). He has, however, winged mares of his own, and a team like Vayu, ix. 86, 37 (iśānaḥ imā bhuvanāni viyase yujānaḥ Indo haritaḥ suparnyaḥ); ix. 88, 3 (vāyur na yo niyutvān ishṭayāmā). He ascends his filter in place of a car, and is armed with a thousandpointed shaft, ix. 83, 5; ix. 86, 40 (pavitra-rathaḥ sahasrabh rishṭiḥ). His weapons which, like a hero, he grasps in his hand, ix. 76, 2 (śūro na dhatte ayudhā gabhastyoḥ), are sharp and terrible, ix. 61, 30 (bhīmāni āyudhā tigmāni), and his bow swift-darting, ix. 90, 3 (tigmāyudhaḥ kshipradhanvā). He is the slayer of Vṛitra, vṛitrahan, or vṛitrahantama (i. 95, 5; ix. 24, 6; ix. 25, 3; ix. 28, 3; x. 25, 9), and, like Indra, the destroyer of foes, and overthrower of cities, ix. 61, 2; ix. 88, 4 (Indro na yo mahā karmāni chakrir hantā vṛitrāṇām asi Soma purbhit). In ix. 5, 9, he appears to receive the epithet of prajapati, lord of creatures. He is the creator and father of the gods, ix. 42, 4 (krandan devān ajījanat); ix. 86, 10 (pitā devānām janitā vibhuvasuḥ); ix. 87, 2 (pitā devānām janitā sudakshaḥ); ix. 109, 4; the generator of hymns, of Dyaus, of Prithivi, of Agni, of Sūrya, of Indra, and of Vishnu, ix. 96, 5 (Somaḥ pavate janitā matīnām janitā Divo janita Prithivyāḥ | janitā Agner janitā Sūryasya janitā Indrasya janitota Vishnoḥ). He dispels the darkness, i. 91, 22 (tvam jyotishā vi tamo vavartha); ix. 66, 24 (śukram jyotir ajījanat | kṛishṇā tamām̃si janghanat), lights up the gloomy nights, vi. 39, 3 (ayam dyotayad adyuto vi aktūn); and has created and lighted up the sun, the great luminary common to all mankind, vi. 44, 23 (ayam sūrye adadhāj jyotir antaḥ); ix. 61, 16 (pavamāno ajījanad divas chitram na tanyatum | jyotir vaiśvānaram bṛihat); ix. 97, 41 (ajanayat sürye jyotir Induḥ); ix. 107,7 (ā sūryam rohayo divi); ix. 110, 3 (ajījano hi pavamāna Suryam). He stretched out the atmosphere, i. 91, 22 (tvam à tatantha uru antariksham); vi. 47, 3 f.; and in concert with the Fathers (Pitris), the Sky and the Earth, viii. 48, 13 (tvam Soma pitṛi

bhiḥ samvidāno anu dyāvāpṛithivī ā tatantha). He is the upholder of the sky and the sustainer of the earth, keeping the two apart, vi. 44, 24 (ayam dyāvāpṛithivī vi skabhāyat); vi. 47, 5 (ayam mahān mahatā skambhanena ud dyām astabhnād vṛishabho marutvān); ix. 87, 2 (vishtambho divo dharunaḥ prithivyāḥ); ix. 89, 6; ix. 109, 6. He produced in the sacrifices the two divine worlds, which are kindly disposed to men, ix. 98, 9 (sa vām yajneshu mānavī Indur janishța rodasi | devo devi). He is king of gods and men, ix. 97, 24 (rājā devānām uta martyānām), elevated over all worlds [or beings] like the divine sun, ix. 54, 3 (ayam visvāni tishṭhati punāno bhuvanopari | somo devo na suryaḥ). All creatures are in his hand, ix. 89, 6 (viśvāḥ uta kshitayo haste asya).401 His laws are like those of king Varuna, i. 91, 3; ix. 88, 8 (rājno nu te Varunasya vratāni); and he is prayed to forgive their violation, and to be gracious as a father to a son, and to deliver from death, viii. 48, 9 (yat te vayam pramināma vratāni sa no mṛila sushakhā deva vasyaḥ); x. 25, 3 (uta vratāni Soma te pra aham mināmi pākyā | adha piteva sūnave vi vo made mṛila no abhi chid vadhād vivakshase). He is thousand-eyed, ix. 60, 1, 2 (sahasrachakshas), and sees and knows all creatures, and hurls the irreligious into the abyss, ix. 73, 8 (vidvān sa viśvā bhuvanā 'bhi paśyati ava ajushtān vidhyati karte avratan); and guards the lives of all moving beings as a cowherd tends his cattle, x. 25, 6 (paśum na Soma rakshasi purutrā vishṭhitam jagat | samākṛinoshi jīvase vi vo made viśvā sampaśyan bhuvanā vivakshase). He is the chief and most fiery of the formidable, the most heroic of heroes, the most bountiful of the beneficent, and as a warrior he is always victorious, 402 ix. 66, 16 (mahān asi

401 Compare some additional passages quoted in the 4th vol. of this work, p. 98 f. 402 In ix. 96, 16, 19, his weapons are referred to; in vi. 44, 22, he is said to have robbed his malignant father of his weapons and his magical devices (ayam svasya pitur ayudhani Indur amushnad aśivasya māyāḥ). It is related in the Ait. Br. i. 14, that there was formerly war between the gods and the Asuras. They fought together in the east, south, west, and north, and in all these quarters the Asuras were victorious. In the north-east, however, the gods were not overcome, for that is "the unconquerable region." The gods ascribed their former defeats to the fact of their having no king, and agreed to make Soma their monarch, after which they were victorious on all the points of the compass (Devāsurāḥ vai eshu lokeshu samayatanta | tataḥ etasyām prāchyām diś'i ayatanta | tāms tato 'surāḥ ajayan | .. te udichyam prachyām disi ayatanta te tato na parājayanta | sā eshā dig aparājitā | ... te devāḥ abruvann “arājatayā vai no jayanti | rājānam karavāmahai” iti | “tathā” iti | te somam rājānam akurvan | te somena rājnā sarvāḥ diso 'jayan).