Indracha Janma Eng

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FOR THOSE WHO ARE INTERESTED IN THE

SUBJECT MATTER
BUT ARE NOT CONVERSANT WITH THE
LANGUAGE OF THIS BOOK
AN ENGLISH SUMMARY IS PRESENTED
IN THE FOLLOWING PAGES :
QUOTATIONS FROM RIG-VEDA ARE GIVEN IN ITALICS.
REFERENCE GIVEN IS:
MANDALA.SUKTA.RICHA
BIRTH OF INDRA / 1 2 / BIRTH OF INDRA
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PREFACE
It is quite uncommon, perhaps even strange, that an author
writes a summary in English of his book written in
vernacular language. In the present case, however, the
strange or uncommon subject matter of the book compelled
me to take this decision.
It was quite a dilemma to choose the language and the form
of this book. The book could well have been written in
English, but I thought that the feelings I wanted to express
would come out well and naturally in my mother-tongue,
Marathi. The fact, however, remained that the subject matter
of the book was of interest not only to the Indians as a nation
but a small and world-wide scholarly community.
The same thing was true about the form. The book could
have been written in the form of a thesis or research paper,
studded with references. The analysis could have stated,
who said what about which and how he or she were wrong
or right in making statement.
This would have been dishonest! I am not a scholar in the
subject matter and the Hypothesis that I have put forth in
this book is based only on three reference points. The rest
of the material that I may or may not have read is quite
redundant. I, therefore, have chosen a format keeping in
mind an average reader, curious and interested in the ancient
history of India.
This summary, therefore, is a compromise. I hope to make
it an interesting reading for a common reader and to the
scholarly community, I ask a single question; Is it
worthwhile to proceed with this line of thinking?
As stated earlier, this hypothesis is based only on three
reference points.
The first is a book titled URIELS MACHINE authored
jointly by M/s. Christopher Knight and Robert Lomas. I
have used the paperback edition published by ARROW
BOOKS in the year 2,000. To be more specific, I have used
the information related to a comet strike. A chapter from
page 49 to 77 of this book gives the bulk of this information.
My second reference is Rig-Veda, the oldest Sanskrit script.
For the purpose of this book, I have used the English
translation of Rig-Veda made by late Mr. Ralph T.H. Griffith.
A version of this translation is available on the internet,
which I have used exclusively. I have also read the Marathi
translations of Rig-Veda made by late Shri.
Siddheshwarshastri Chitrav and Mr. Ramchandra
Patwardhan.
What M/s. Knight and Lomas were stating in their modern
book about a comet striking earth was exactly corroborated
by the ancient authors of the verses in Rig-Veda. This
corroboration was a necessary but not sufficient condition
to put forth this hypothesis.
This is where my third point of reference was useful. One
of the verses in Rig-Veda stated that the broken chariot of
Goddess Dawn had fallen in river Vipas. I considered it as
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a definite clue. The rationale was, if a comet did really
strike, then in must leave some concrete geological evidence.
I started searching the satellite images on the banks of river
Beas and there I found some rock formations, which
indicated an abnormal origin.
The condition necessary to put forth this hypothesis was
now partially fulfilled. Complete fulfillment of this
condition meant a visit to the site, collection of samples,
their analysis and dating. All this was beyond my scope in
terms of technical abilities, time involvement and financial
outlay required. I, therefore, decided to publish this
hypothesis, the validity of which can be confirmed by the
experts in due course of time.
I am quite aware of the present status of the research and
the kind of controversies that are raging in this field for last
few decades. As stated earlier, I am neither a scholar, nor
an expert in this field. I, however, honestly think that I have,
perhaps accidentally, seen glimpses of truth. It is, therefore,
my responsibility to state it and face the consequences.
Lastly, I must mention my friend Greig, Mr. Greig H.
Sandiford, Managing Director, MBW Ltd., U.K. He is the
person who presented to me a copy of Uriels Machine. If
he had not done that, I may never have stumbled on this
hypothesis.
Dr. M. S. Mate, retired professor of Archeology, Deccan
College, Pune, is the person who induced me to study the
history of ancient India. He almost forced me to visit Deccan
College; was instrumental in giving me the membership of
its vast library. He accompanied me on each visit and
selected the books that I should read. He was persistent
when I was lethargic and patient when I was over
enthusiastic. Without his help and guidance I would not
have written this book. I am extremely grateful to him for
his kindness and trust.
RAVI GODBOLE
RAVINDRA V. GODBOLE
Tel.: 9120 24225204 / 24225738
FAX: 9120 24227831
Email: aquariustech@dataone.in
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BIRTH OF INDRA
INVESTIGATING A LEGEND
Indra is one of the most important or perhaps the most
important God mentioned in Rig-Veda. Almost twenty five
percent of the suktas are devoted to this God. These suktas
mention his birth and the extra-ordinary deeds that he
performed immediately after his birth.
Modern scholars and researchers considered Indra to be a
God, fierce in attitude and rather cruel by nature. He used
to destroy the enemy with an utter and total lack of sympathy.
He was also a God who bestowed cattle, horses and wealth
on those who worshipped him. He was praised before the
battles and there was always an element of fear while
offering the prayers. Based on this data, Indra was
considered to be a heroic historic figure, who won the battles
against the Dasyus when the Aryan race invaded the terrain
of Punjab, called Sapta-Sindhu (land of seven rivers) in the
times of Rig-Veda. As the Aryan Invasion Theory was
discarded over a period of time, there was a need to have a
fresh look at Indra and his heroic deeds. There was a
considerable amount of difficulty in understanding the exact
meanings of the Richas which described the birth and heroic
deeds of this God.
While the other Gods in Rig-Veda were always there, Indra
was supposed to be born. His birth was also shrouded in
mystery. Heaven and Earth were terrified at the time of his
birth. Upon birth he had grown suddenly and so extensively
that he had filled the heaven and earth. After growing
rapidly, he had battled with the demons and dragons, killing
them. His weapons were also quite strange. Lightning,
thunder, hot stones, he had hurled against his enemies. This
was not all. He had made the rivers flow upstream. He had
cleaved the mountains to make paths for the rivers to flow.
The flow of these rivers was obstructed by the great dragon,
Ahi. His battles were not only against the demons. Even
the gods were terrified of him. He had stolen the Suns
cart-wheel. He had chased the goddess of morning, named
USHA, her chariot he had destroyed and then when she had
fled from her chariot, he had killed her. As if this was not
sufficient, Indra was said to have created the stars, Sun and
the Morning once again for the benefit of the Aryans. On
several occasions long night, darkness and the hardships
suffered by the people were also mentioned. The experts in
the field were at a loss to co-relate all this information with
consistency. Birth of this fearsome God has remained to be
a controversy over a very long period of time.
The present hypothesis tries to resolve this controversy by
assuming the occurrence of an improbable but not impossible
event, a comet striking earth.
Many of the Richas in Rig-Veda can be considered as an
eye-witness account of a comet seen in the sky, and its final
strike. The aftermath that followed is also described in Rig-
Veda.
We shall now select various Richas from Rig-Veda and try
to unfold this legend with a new meaning. We shall begin
with the fourth Mandala of Rig-Veda.
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God who of all the gods was born divinest, endowed with
ample strength and mighty powers, and bearing in his arms
the yearning thunder, with violent rush caused heaven and
earth to tremble.
4.22.3
Before the mighty God, at his birth, heaven trembled, earth,
many floods and all the precipices. The strong one bringeth
nigh the bulls two parents; loud sing the winds, like men in
airs mid region.
4.22.4
Heaven trembled at the birth of thine effulgence; earth
trembled at the fear of thy displeasure. The steadfast
mountains shook in agitation, the waters flowed, and desert
spots were flooded.
4.17.2
Thunder, lightning, stormy and noisy winds, trembling earth
and shaking mountains. Heavy floods that filled the desert.
Birth of Indra describes a catastrophe! Whether such a
catastrophe really occurred or this description is an
imaginative intellect of the poet? Before discussing this
point, we shall see a few more Richas,
Not even all the gathered gods conquered thee, Indra, in
the war, when thou didst lengthen days by night.
4.30.3
When for the sake of those oppressed, and Kutsa as he
battled, thou stolest away the Suns cart wheel.
4.30.4
When, fighting singly, Indra, thou oercomest all the furious
gods, thou slewest those who stove with thee.
4.30.5
And this heroic deed of might, thou, Indra also hast
achieved, that thou didst smite to death the dame, heavens
daughter, meditating ill.
4.30.8
Thou, Indra, mighty one, didst crush Usas, though daughter
of sky, when lifting up herself in pride.
4.30.9
Then from her chariot Usas fled, affrighted, from her ruined
car, when the strong God had shattered it.
4.30.10
So there this car of Usas lay, broken to pieces, in Vipas,
and she herself fled far away.
4.30.11
Thou, Indra, didst with magic power resist the overflowing
stream who spread her waters oer land.
4.30.12
So sapient Indra, lord of might, brought Turvasa and Yadu,
those who feared the flood, in safe over.
4.30.17
The story of the catastrophe moves a little forward through
these Richas. Now Indra is born and his deeds are being
mentioned. It is clearly stated that Indra lengthened days
by night. Stealing the Suns cartwheel and killing or
defeating Usas, the Goddess of morning, also means
creating a long night. Not only this, Indra defeated all the
angry gods and then he resisted the overflowing flood waters.
He then saved Yadu and Turvasa, which are the names of
two ancient Indian tribes, from the flood waters. This poetic,
imaginative story has a very specific geographical reference.
River Vipas or Vipasha is one of the seven rivers of the Sapta-
Sindhu region. Vipas, in modern days is called as Beas.
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The broken chariot of Usas has fallen in Vipas. Before
proceeding with further discussions, let us have a look at a
satellite image.
(Refer Plate: 1)
This image shows the bed of river Beas on the eastern side
and the fertile farm land of Punjab on the western side.
Between the two, arrayed roughly in the north-south
direction is a narrow strip of rocks that appears to be formed
by some catastrophic event. The width of this strip is not
more than 200 meters. Before commenting on, how these
types of rocks are formed? let us have a look at a few more
Richas, this time from the sixth Mandala of the Rig-Veda.
These Richas conclude the story of this catastrophe.
Yea, mighty I esteem his Godlike nature; none hindereth
what he hath once determined. Near and afar he spread
and set the regions, and everyday the Sun became apparent.
6.30.2
Even now endures thine exploit of the Rivers, when, Indra,
for their floods thou clavest passage. Like men at meat the
mountains settled; by thee, most wise! The regions were made
steadfast.
6.30.3
Indra, thou breakest up the floods and portals on all sides,
and the firmness of the mountain. Thou art the King of men,
of all that liveth, engendering at once Sun, Heaven and
Morning.
6.30.5
These three Richas portray the life settling after the
catastrophe. The floods have receded, the mountains settled.
The Sun, Heaven and morn are also regenerated. It is
obviously Indra, who has achieved all this. The picture is
so clear that one might tend to object that the Richas have
been very carefully selected. We shall consider many more
of these Richas in due course of time.
We shall now discuss the possibility that such a catastrophe
really occurred. For this purpose, we shall have to take a
fresh look at the rock formations on the western banks of
river Beas. (Refer: Plate 2)
This satellite image also shows the river bed and the farm
land of Punjab, separated by a rocky ridge. It will be
necessary for us to understand how such types of rocks are
formed. Magma is basically molten earth. In the core of
earth, this liquid exists at high temperature and under
tremendous pressure. During a volcanic eruption, the
magma comes on the surface of the earth and starts flowing.
On cooling, rocks are formed. There are various types of
magma and volcanic rocks. It is not necessary to go into
these geological details at this stage. We shall just record a
possibility that these rocks may be of volcanic origin. We
shall also explore, whether such rocks can be formed by
any other process.
A few years back, a comet named, Shoemaker-Levy 9 struck
the surface of the planet Jupiter. This was a rare opportunity
for the scientists and they did not waste it. In the last fifteen
years, a lot of research has been made in the field of comet
impacts. The possibilities of a comet striking earth, the
nature of such an impact and its effects have been
investigated over this period of time.
It is now confirmed that over its long history, the planet
earth has suffered from a few comet impacts and a very large
number of asteroid or meteoric strikes. Evidences of such
impacts have been discovered. Such events are not
considered as impossible or even highly improbable. A very
large meteor had struck earth only in the last century. It
devastated a large area in the Siberian region. The incident
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is famously called as the Tunguska Event. Comets are
likely to be much bigger than the meteors and their
devastation power is also multifold.
A summary of the nature and effects of a comet strike are
briefly presented below. The information given is based on
the scientific studies carried out in various institutions and
laboratories:
A comet is principally made of ice with a small percentage
of other matter called as debris. As it enters the atmosphere,
friction with air triggers the melting process. Ice is directly
converted into steam because of the tremendous heat and
soon the steam becomes super heated, reaching temperatures
sufficient to melt earth. The heat also tends to break-up the
comet in fragments. High temperatures allow the oxidation
of atmospheric nitrogen. Various nitrous and nitric oxides
are formed. The process is accompanied by flashes of
lightning, stormy winds and down-pouring of rains. The
comet strike is preceded by formation of a high pressure,
high temperature zone in front of the comet. This zone
consists of a mixture of super heated steam and air. As it
approaches the earths surface, it melts the earth and makes
it flow in a concurrent direction. This process is shown
pictorially in fig. 1. A crater or a basin is formed at the
place of the impact. Its nature depends on the momentum
of the comet and its angle of impact. A large number of
drops of molten earth are blown into sky and they eventually
fall down covering a vast area. The process can result in the
formation of natural glass. These glass drops are termed as
tektites.
If the comet falls in sea, basic principles of impact remain
the same. (Ref. figure: 2) Instead of molten earth, billions
of tons of sea water get evaporated in a few minutes. The
high pressure zone in front of the comet generates monstrous
waves. These waves speed outward from the epicenter of
the impact. Their velocities exceed hundreds of kilometers
per hour. In deep sea, they are not very tall, but as they
approach the shallow coastal areas, they rise up and then
can be as tall as five kilometers! They flood-up and devastate
the coastal areas. The waves also enter the river beds,
because of their high pressure, the rivers start flowing up-
hill and spread their waters. Even when a comet strikes
ocean, earth gets flooded.
The comet impact is over in a short time, but the after effects
are long and dangerous. Dust and steam generated during
the impact spreads in the atmosphere. The sky is covered
and the Sun becomes invisible. The impact creates a very
long and dark night. This night is filled with rains, insistent
acidic rains. Agriculture is destroyed. Polar ice caps melt
suddenly, sea level rises, coastal lands disappear. Living
creatures have to go through a terrible nightmare. Death
takes its heavy toll. After a couple of months, things start
getting back to normal. Floods recede, rains stop, Sun is
visible. Survivors of the catastrophe renew their efforts in
the struggle for life.
A large comet struck earth in the eighth millennium before
Christ. This is the hypothesis put forth by M/s. Christopher
Knight and Robert Lomas in their book, titled URIELS
MACHINE. They have also indicated the possibility of a
small comet strike in the fourth millennium before Christ.
In their hypothesis, they have stated that the larger comet of
the eighth millennium hit the earth in seven major pieces.
They also state that one such piece fell in the Arabian Sea.
Apart from these major pieces, they also suggest that many
smaller pieces may have fallen in other regions. We shall
accept this hypothesis at its face value and investigate the
possibilities of such a strike in the Arabian Sea and the land
of Punjab, near the confluence of river Beas with Sutlej.
For this purpose, we shall use the satellite images of this
region.
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(Refer: Plate 3)
The image shows river Beas flowing from north-east to
south-west direction. Sutlej is flowing in an east-west
direction. Their confluence near the centre of the frame
shows the town of Harike Pattan. To the east of this town
is seen a bright green area, roughly triangular in shape. It
looks to be a small mountain range covered with lush green
vegetation. In reality, it is a shallow basin filled with water.
The Government of Punjab has declared this terrain to be a
bird sanctuary.
We shall now take a closer look at this region. (Refer:
Plate 4)
A curved contour line traveling from north-east to south-
west has clearly divided the picture into two halves. On the
east of this line is the shallow river basin and on the west is
the plain fertile land of Punjab. On the western side of this
contour line are seen clusters of rock formations. It appears
that with the contour line as a base, these clusters are formed,
roughly at a right angle, and then have branched out. The
formation of the rocks is very specifically on this contour
line.
Such structures are not seen anywhere else in the frame.
The maximum width of the rocky clusters is about 500
meters, but generally in the span of 100-200 meters. The
height of these structures is between 15-20 meters. It is
very difficult to imagine that such structures could be of
volcanic origin. For one, they would not be formed on a
contour line, nor would they be of such small dimensions.
Moreover, there is no indication of the flow of lava with
gravity. In fact, it appears to have flown against the gravity
as its source point is near the river basin. This point is high-
lighted in the next plates. (Refer: Plates 5, 6 and 7)
The structure of the rocks, their likely height and evidence
of human encroachment on these structures is evident from
these plates.
This hypothesis is based on a legend as it appears in Rig-
Veda, world-wide memories of an ancient flood and the
broken pieces of a legendary chariot that had fallen in Vipas.
It is supported by science, which tells us the likely effects
of a comet impact on earth. It is necessary to comment as
to how the validity of this hypothesis can be confirmed.
However, prior to that, the hypothesis must be stated in a
clear and unambiguous statement, which is presented in the
following pages:
X
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STATEMENT OF HYPOTHESIS
A comet was seen in the sky in the millennium 8000 to 7000
B.C.
The comet first split in the sky and then its pieces hit the
surface of earth in various places.
One large piece of the comet fell in Arabian Sea and some
smaller pieces hit the region of Punjab in the plains of
northern India. One such piece fell on the confluence of
rivers, Beas and Sutlej.
At the time of the comet impact, people lived in the Sapta-
Sindhu, (presently called Punjab) region.
They saw the comet, experienced the catastrophe and lived
through the aftermath that followed.
They recorded the event, calling the comet by the name
Indra and the catastrophe that followed was described as
the battle between Indra and the Dragon.
These records are available in Rig-Veda and can almost be
called as an eye-witness account.
Satellite images presented in the main body of the book give
adequate ground to put forth this hypothesis.
The validity of the hypothesis can be checked and confirmed
by geological testing of the rocks and presence of tektites
and other forms of natural glasses in the specified region.
Investigations of moldavites may throw some light on the
riddle of Soma in Rig-Veda.
Formation of Sambar and other large salt lakes and playa in
the State of Rajasthan during the early Holocene period can
be explained by the formation of a huge Tsunami wave
because of the comet impact.
X
We are now going to revert back to Rig-Veda to gather more
evidence. However, before doing that, we shall construct a
scenario, some 9,500 years back in the history. A stone-age
society exists in India. Its members are living in the land of
seven rivers. They are marginal farmers but mainly cattle
breeders. They worship the nature and celestial bodies as their
gods. There are several of these gods. And then one day
A comet is seen in the sky. It is a faint streak of light, which
gradually becomes brighter. Its tail is now becoming visible.
People have started wondering, who he is? Is he a new God?
What time thou settest near the Sun, thy body, thy form,
immortal one is seen expanding; thou a wild elephant with
might invested, like a dread lion as thou wieldest weapons.
4.16.14
Moreover, when thou first was born, O Indra, thou struckest
terror into all people.
4.17.7
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The comet is now trapped by the gravitational field of the
earth. It has started circling the earth. Brighter than the
moon, huge in size! Is he an ordinary God? Or something
more
The comet is broken into pieces. What exactly is happening?
The biggest of them is perhaps the God.Indra! And the
others? They must be the demons and dragons that have
arrived to kill him. Perhaps they are other gods, angry at
the might of Indra.
The pieces of comet are in the deep clutches of gravity. Their
speed has increased tremendously. Now, any time, they will
hit the earth. Suddenly, there are loud noises, winds blowing
and flashes of lightning streaking the skies. Earth is shaking,
mountains trembling. There are rains, rivers are flowing
upwards. The drama lasts for a short time and then there is
darkness. Sun is lost, Goddess of morning is dead. What
happened? It must be a celestial battle. Indra is fighting
with dragons, demons, perhaps other gods.
Taking his weapons of lightning, ashanis (meteors) Indra
has killed his enemies. Their bodies are falling from heaven,
on the river banks.
A long dark night has arrived. Routine life is disrupted.
Surrounding area is flooded. Who will be the savior? The
power of the old gods is waning; people must now turn to
the new almighty God, Indra! Prayers must be offered to
him. Animals sacrificed. But how these prayers and
sacrifices will reach? There must be a messenger, who can
reach this new God in heaven. Who can do this job? Fire is
perhaps the answer. Ignite fire, offer prayers to him.
Request him to take offerings of the mortals to heaven. The
flames soar high in the sky; they will carry the message as
well as the sacrificial food.
He hath made pathways, with the Sun to aid him,
throughout the darkness that extended pathless. Mortals
who yearn to worship never dishonor, O Mighty God, thy
law who are Immortal.
6.21.3
And he who did these things, where is that Indra? Among
what tribes? What people doth he visit? What sacrifice
contents thy mind, and wishes? What priest among them
all? What hymn, O Indra?
6.21.4
Keeping this picture in mind, we shall now quote various
Richas from Rig-Veda with appropriate comments. We shall
begin with Sukta 33 of the third Mandala. This Sukta is
considered as an evidence of the Aryan Invasion. The poet,
Vishwamitra has arrived with the warrior clan of Bharatas
on the banks of river Beas. His prayer to the river is to
allow a safe passage for him and his soldiers.
Forth from the bosom of the mountain, eager as two swift
mares with loosened rein contending, like two bright mother
cows who lick their youngling, Vipas and Sutudri speed down
their waters.
Impelled by Indra whom ye pray to urge you, ye move as it
were on chariot to the ocean. Flowing together, swelling
with your billows, O lucid streams, each of you seeks the
other.
I have attained the most maternal river; we have
approached Vipas, the broad, the blessed. Licking as it were
their calf, the pair of mothers flows onward to their common
home together.
We two who rise and swell with billowy waters move
forward to the home which Gods have made us. Our floods
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may not be stayed when urged to motion. What would the
singer, calling to the Rivers?
Linger a little at my friendly bidding. Rest holy ones, a
moment in your journey. With hymns sublime soliciting your
favors Kusikas son hath called unto the River.
Indra, who wields the thunder, dug our channels; he smote
down Vrtra, him who stayed our currents. Savitar, God, the
lovely handed led us and at his sending forth we flow
expanded.
That hero deed of Indra must be lauded forever that he
rent Ahi in pieces. He smote away the obstructers with his
thunder, and eager for their course forth flowed the waters.
3.33.1 to 7.
A few significant facts come to the mind after reading these
hymns. Firstly, the poet has very strong emotional ties with
the river to be a foreign invader. Secondly, the poet is well
aware of an ancient historic event, when the flow of the rivers
was obstructed. More important is the geographical location
mentioned. The place is the confluence of Vipas and Sutudri;
Beas and Sutlej as they are now called. It can hardly be
called as a coincidence that at exactly the same place the
rock formations, perhaps the so called broken chariot of Usas
shown in plates 1 to 7 is seen.
There is one more reference in Rig-Veda of this broken
chariot:
With mighty power he made the stream flow upward,
crushed with his thunderbolt the car of Usas, rending her
slow steeds with his rapid coursers. These things did Indra
in the Somas rapture.
2.15.5
It is obvious that the chariot of a comet will be faster than
that of the morning. We are stating that the comet seen was
termed as Indra and the destruction that followed the impact
was seen as the dead bodies of the demons or dragons. Now
the question comes of the time interval that elapsed between
this catastrophe and construction of some of the Richas in
Rig-Veda. We can presume this time to be quite short
because of the vivid descriptive contents. To highlight this
point, a few Richas are quoted below:
A horses tail wast thou when he, O Indra smote on thy
bolt, thou, God without a second. Thou hast won back the
kine, hast won the Soma, thou hast let loose the seven rivers.
1.32.12
Nothing availed him lightning, nothing thunder, hailstorm
or mist which had spread around him. When Indra and
Dragon stove in battle. Maghavan gained the victory
forever.
1.32.13
Whom sawest thou to avenge the Dragon, Indra that fear
possessed thy heart when thou hadst slain him. That like a
hawk affrighted through the regions, thou crossedest nine
and ninety flowing rivers?
1.32.14
Indra is the king of all that moves and moves not, of
creatures tame and horned, the thunder wielder. Over all
living men he rules as Sovran, containing all as spokes within
the felly.
1.32.15
The poet saw Indra as a horses tail! A better simile for a
comet seen in sky may not be found. Further, the poet states
that the battle between Indra and the Dragon occurred amidst
lightning, thunder, hailstorm and mist. Modern science tells
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us that all this is inevitable when the comet strikes. How
dangerous this battle was can be imagined from hymn
1.32.14. Even Indra like a frightened Hawk vanished after
crossing nine and ninety rivers. The poet saw streaks of
lightning flashing and moving rapidly across the skies. Now,
even Indra vanished.
That the battle took place in mid-air above the earth is
explicitly stated in the following Richa:
Aloft he stood in the airy region and against Vrtra shot his
deadly missile. Enveloped in a cloud he rushed upon him.
Indra subdued the foe with sharpened weapons.
2.30.3
Rig-Veda also contains several Richas which describe the
life returning to normal. A few of them are given below:
Thou hast established in her seat, O Indra, the level earth,
vast, vigorous, and unbounded. The bull hath propped the
heaven and airs mid region. By thee sent onwards let the
floods flow hither.
3.30.9
Men gladly in the course of night would look on the broad
bright front of the refulgent morning; and all acknowledge,
when she comes in glory the manifold and goodly works of
Indra.
3.30.13
There was no need to give credit to Indra if arrival of morning
was a normal phenomenon. That, people were worried about
the unending night and were anxiously waiting for dawn to
arrive is also clearly mentioned:
Praised by Angirases, thou, foe destroyer, hast with the
Dawn, Sun, Rays dispelled the darkness. Thou, Indra, hast
spread out the earths high ridges and firmly fixed the region
under heaven.
1.62.5
Unwearied, won with lauding hymns, he parted of old the
ancient pair (Dawn and Night) united ever. In highest sky
like Bhaga, he, the doer of marvels set both dames and earth
and heaven.
1.62.7
Still born afresh, young Dames, each in her manner, unlike
in hue, the Pair in alternation round heaven and earth from
ancient time has traveled. Night with her dark limbs, Dawn
with limbs of splendor.
1.62.8
Their paths of old connected, rest uninjured; they with great
might preserve the immortal statutes. For many thousand
holy works the sisters wait on the haughty Lord like wives
and matrons.
1.62.10
Many more Richas can be quoted, describing these heroic
deeds of Indra; the references given above are, however,
sufficient for the justification of the present hypothesis. The
Demons that Indra killed are named, Vrtra, Ahi, Kunaru,
etc. Their bodies are supposed to have fallen on earth. There
is one Richa in the 32nd Sukta of the 1st Mandala; which
describes these bodies. It is quoted below:
Indra with his own great and deadly thunder smote into
pieces Vrtra, worst of Vrtras. As trunks of trees what time
the axe hath felled them, low on the earth, so lies the
prostrate Vrtra.
1.32.5
INDR1-13
To understand the aptness of this simile, Refer Plate: 8.
There must have been a great loss of life during this
catastrophe. Many Richas in Rig-Veda describe the
destruction and killings caused by Indra.
However, these may not be very convincingly co-related.
Even if we presume that the population was sparse, the place
where the catastrophe occurred was very thinly populated,
the point remains ambiguous. There is just one single and
convincing reference to the loss of life due to this
catastrophe:
Yea, even that heaven itself of old bent backward before
thy bolt, in terror of its anger, when Indra, life of every living
creature, smote down within his lair the assailing Dragon.
6.17.9
A last bunch of quotations from the Rig-Veda is given before
closing this topic. These quotations mainly relate to the enemies
of Indra. There are many names given to them, but a common
denominator exists; they are all connected with the sky. Most
of these enemies are torsos, they are limbless. The idea is
consistent with the concept that these enemies were also
celestial bodies; perhaps the fragments of the same comet.
He, like a mad weak warrior, challenged Indra, the great
impetuous many slaying hero. He brooking not the clashing
of weapons crushed Indras foe the shattered forts in
falling.
1.32.6
Footless and headless still he challenged Indra who smote
him with his bolt between the shoulders. Emasculate yet
claiming manly vigor, thus, Vrtra lay with scattered limbs
disserved.
1.32.7
There as he lies like a bank bursting river, the waters taking
courage flow above him. The Dragon lies beneath the feet
of torrents which Vrtra with his greatness had encompassed.
1.32.8
Then humbled was the strength of Vrtras mother; Indra
hath cast his deadly bolt against her. The mother was above;
the Son was under and like a cow beside her calf lay Danu.
1.32.9
Whether they weep or laugh, thou hast overthrown them,
O Indra, on the skys extremest limit. The dasyu thou hast
burned from heaven, and welcomed the prayer of him who
pours the juice and lauds thee.
1.33.7
Following Richa talks about the spies that followed Indra,
giving credence to the idea that the comet was fragmented
before the actual strike.
Adorned with their array of gold jewels, they over the earth
a covering veil extended. Although they hastened, they
overcame not Indra; their spies he compassed with the Sun
of morning.
1.33.8
Thou, Indra, Much-invoked crush to pieces Kunaru,
handless fiend who dwelt with Danu. Thou with might, Indra,
smotest dead the scorner, the footless Vrtra as he waxed in
vigour.
3.30.8
The argument in favor of this hypothesis rests here. To
confirm the validity, it will be essential not only to check
the original Sanskrit Richas as given in Rig-Veda and find
out their true meaning. More important is to check the rocks
INDR1-14
on the banks of Beas and to find out the origin of salt lakes
and playas in the desert land of Rajasthan. This is a job that
no single person can take-up. If the experts in the field think
that the investment in terms of time, technical expertise and
financial out-lay is worthwhile, they are welcome to carry
out further investigations.
One important point of investigation could be the presence
of tektites and other types of natural glasses. As stated
earlier, these glasses are formed during a comet impact.
Satellite images (Plates 9 to 11) show that the surface of the
river basin has high reflective properties. Plate 12 can be
considered to understand the abnormal surface formation.
These are, however, only indicators and confirmation is
essential by collecting samples and testing them in well
equipped and reputable laboratories.
The hypothesis, if proven, has a potential to settle the long
standing disputes about the place and time of the writing of
Rig-Veda.
Another puzzle that has troubled the scholars is Soma.
Soma had a unique importance in the Vedic culture. Till
date the exact nature and properties of Soma has remained
a mystery. In the following pages an alternative solution is
proposed. Soma is generally considered to be a plant. What
is described in Rig-Veda does not give this assumption a
very strong support. The alternative suggested here,
however, makes at least a plausible case.
X
INDR1-15
Down to the stream a maiden came, and found the Soma
by the way. Bearing it to her home she said for Indra will I
press thee out, for Sakra will I press thee out.
Thou roaming yonder, little man, beholding every house in
turn, Drink thou this Soma pressed with teeth, accompanied
with grain and curds, with cake of meal and song of praise.
Fain would we learn to know thee well, nor yet can we
attain to thee. Still slowly and in gradual drops, O Indu,
unto Indra flow.
Will he not help and work for us? Will he not make us
wealthier? Shall we not, hostile to our lord, unite ourselves
to Indra now?
O Indra, cause to sprout again three places, these which I
declare, - My fathers head, his cultured field, and this part
below my waist.
Make all these grow crops of hair, you, cultivated fields of
ours, my body and my fathers head.
Cleansing Apala, Indra! Thrice, thou gavest sun like skin
to her. Drawn, Satakratu! Through the hole of car, wagon
and of yoke.
8.80.1 to 7
Legend tells us that Indra upon hearing the sound of Soma
being crushed came around. He gave Apala a skin with
golden hue. From her old skin, which was so diseased,
lizard-like animals were created.
This small story is so potent with human desires, emotions
and saga of human grief that it rings true. If one considers
the social customs observed even today in India, it does not
appear only plausible but probable.
INDRA AND SOMA
In Rig-Veda, Indra and Soma are closely connected. Soma
is described as a God. It is generally assumed by the scholars
to be a Plant or its Juice. The concept of Soma has remained
to be a mystery for the last century and a half. The
researchers and experts in the field generally consider that
Soma plant had aphrodisiac or hallucinogenic properties.
The original Soma plant over a period of time became rare
and eventually was lost. All the experts seem to agree to
the above point. However, their opinions are quite different
about the reasons for its extinction.
Rig-Veda very clearly states that Birth of Indra and arrival
of Soma on the Earth were the events that occurred
simultaneously. Based on the present hypothesis and the
information available in Rig-Veda, we shall make an attempt
to solve the puzzle of Soma.
We shall begin with Sukta No. 80 from the Eighth Mandala
of Rig-Veda. This Sukta is construed by a girl named Apala.
History tells us that Apala was the daughter of Sage Atri. She
did suffer from some kind of skin disease and was, therefore,
thrown out by her husband. Apala lived with her father. In
the present Sukta, she describes her meeting with Indra.
INDR1-16
Apala was going to a river nearby her home. On way, she found
Soma, put it in her mouth and started crushing it with her teeth.
This description fits a small stone or pebble, easily identifiable
either by its color or some other intrinsic property. Imagination
needs to be stretched far and wide to make any other substance
fit this description. We, therefore, will presume that Soma was
a stone or a mineral substance found easily on the surface of
the earth, especially in or near the river-beds.
Keeping in mind this assumption, we shall now refer a few
Richas. These Richas describe arrival of Soma on earth.
They are taken from Sukta 26 and 27 of the fourth Mandala
of Rig-Veda.
When the bird brought it, hence in rapid motion sent on
the wide path fleet as thought he hurried. Swift he returned
with sweetness of Soma, and hence the Falcon hath acquired
his glory.
4.26.5
Bearing the stalk, the Falcon speeding onward, Bird
bringing from afar the draught that gladdens, Friend of the
gods, brought, grasping fast, the heaven.
4.26.6
The Falcon took and brought the Soma, bearing thousand
libations with him, yea ten thousand. The bold one left
Malignities behind him, wise, in wild joy of Soma, left the
foolish.
4.26.7
When with loud cry from heaven down sped Falcon, then
hasting like the wind he bore the bold one. Then, wildly
raging in his mind, the archer Krsanu aimed and loosed the
string to strike him.
4.27.3
The falcon bore him from heavens lofty summit as the swift
car of Indras bore Bhujyu. Then downward hither fell a
flying feather of the Bird hasting forward in his journey.
4.27.4
These five Richas can be considered as a symbolic
description of the comet strike. Indra is sometimes called
as a falcon in Rig-Veda supports this statement. These
Richas state explicitly that the falcon brought Soma from
the heavens. Not only that, one of these Richas states that
the falcon brought thousands, ne tens of thousands of Somas
in one go.
We considered the possibility that Soma was a kind of pebble
or a small stone. With the help of these Richas, we can
specify the nature of these stones. Tens of thousands of
Somas from heaven were brought by the falcon. These could
be the tektites, moldavites, or other types of natural glasses
that get formed inevitably during a comet strike.
These natural glasses are formed in a variety of colours and
shapes. Of these, moldavites are green in colour.
This basis, by itself is not good enough to put forth the
hypothesis that Soma means natural glass! For the
justification of this hypothesis, we have to consider:
Locations mentioned in Rig-Veda, where Somas were
available.
How they were collected and brought to the sacrificial
ceremony.
How they were processed? And
What were their properties? How they were used?
INDR1-17
If we are able to successfully answer all these questions;
based only on the information available in Rig-Veda; then
the validity of this hypothesis can be seriously considered.
Lake Sharyanavata and river Arjikiya are two places
explicitly mentioned in Rig-Veda. These were the places
where Somas of excellent quality were available. It is quite
frequently mentioned that Somas are available in or around
water. Somas are also said to descend to the earth along
with rain-drops. In one place, a river named Sushoma is
also mentioned. Unfortunately the exact location of the
rivers and the lake mentioned in Rig-Veda is lost in the
shrouds of history. However, the association of Soma with
water and watery places is unmistakable. The theory of
comet strike states that natural glasses will be formed in
craters and basins and rocks created by the comet impact.
These places will obviously be in the vicinity of water. These
tektites or natural glasses which chemically can be termed
as metal silicates will be formed in two ways, free and
embedded. Free tektites will be formed from the droplets
of molten lava flung in air. Embedded glasses will be formed
on the surface and in the interior of the molten flowing lava
subjected to sudden cooling. We have to accept that these
natural glasses would be formed in abundance due to a comet
strike.
So far our hypothesis tallies well with the information given
in Rig-Veda about the formation and availability of Soma.
Rig-Veda also mentions that Somas are available on the
mountains. The Sanskrit words used in Rig-Veda are Adri
and Giri. Adri also means a stone; therefore, it can be taken
to mean that Somas are found in the stones. This again,
tallies well with our hypothesis.
After ascertaining the places of availability, we shall proceed
with the processing of Soma. Adequate information about
processing of Soma is available in Rig-Veda. On a pair of
wooden boards called Abhishavan Phalakas, bulls hide was
laid. (Occasionally a black deer hide is also mentioned.)
Somas were kept on this hide and their grinding was
commenced with the help of two stones. These stones are
termed as Grava. This was the beginning of the purification
process. Purification of Soma is given the utmost importance
in Rig-Veda. In fact, Soma Pavamana, Soma Purified is
the deity addressed!
This first step of purification raises the first doubts about
the validity of the assumption that Soma was a plant. Be it
a fleshy root or leaves, bark or even a fruit; upon crushing;
the liquid part of the plant will get absorbed on the hide. To
recover this liquid will not only be tedious and difficult, the
hallucinogen or some other active ingredient present in the
liquid will be lost. Moreover Rig-Veda does not describe
any process for such a recovery. If we presume that the
active drug remained in the solid part of the plant then the
concept of Soma juice becomes redundant.
It is not very clear whether water was used at the time of
crushing. However, it is quite clear that this crushing
required power. This indirectly suggests that Soma was a
hard substance. Crushed Soma was then squeezed with
fingers. This is rather surprising because how a substance
hard to crush even with stones becomes soft enough to be
squeezed by fingers? The ten fingers are commonly termed
as ten sisters and the act of squeezing has sexual undertones.
Squeezing a liquid is beyond comprehension and the solid
waste Rijishwa as it is called, is not worth to give such a
royal treatment. Soma as natural glass fits this description
perfectly. Free and embedded natural glasses would be
collected, spread on a cowhide supported on wooden planks
and crushed with stones. Using a little water and ten fingers,
the separated pieces of these glasses will be rubbed or
squeezed to make them clean of dirt-soil and shiny.
INDR1-18
Another important issue that comes to the mind is that. It
is a stone-age process, nowhere a metal or metal tool is
required or used. Before proceeding with the further process
of purification, we have to take cognizance of two terms.
The first is, Soma FLOWS and the second is, Soma
BELLOWS, shouts or generally makes a noise. The similes
given make it quite clear that the sound produced is not
purely physical but there is some form of energy associated
with it. Rather than entering into intricacies of usage of
these terms at this stage, we shall proceed with the
purification process as described in Rig-Veda.
The crushed and squeezed Soma is stained or filtered in the
next step. There are two strange things about this filtering
process. The first is that Soma crushed and squeezed should
be a solid substance; still it is filtered like a liquid. The
second strange thing is that the filter used is a sheep skin
without pours. Does it mean that a solid is filtered through
a non-porous filter? Obviously, there is something wrong in
the present understanding. Another strange thing is that the
filter, which is a sheep skin, is hung up high in mid-air!
Unless a logical reason is found for this act, this high hung
sieve appears weird.
It is on this sieve that the final purification of Soma takes
place. This purification is done by rubbing Soma on the
sheep skin with ten fingers. Hymns are chanted loudly at
this time, so that Soma should arrive, arrive in plenty and
reach or attain. After Soma reaches, it is poured down into
earthen-ware pots filled with water kept below the sieve.
This water is called Bastivari and is brought quite
ceremoniously from a nearby flowing water source.
At this time, while being poured, Soma runs amok and makes
sound! The description does not fit a liquid being poured;
however, if we consider Soma to be a natural glass, the matter
becomes clear. Glass rubbed vigorously on a sheep skin
will produce a charge of static electricity on its surface. At
the same time, an opposite charge will be produced on the
sheep skin. The wooly hair would stand apart and glimmer
in the reflected light from glass particles adhering to them.
Glass pebbles and pieces will repel each other while being
poured and will appear to run amok. When these charged
particles will touch the water surface, there will be an
electrical discharge! That is, a small spark will be seen
accompanied by a sound. If these pebbles are poured in a
stream, there will be a series of sounds and sparks.
At this stage, just to get an idea of how these Somas or natural
glasses look, refer Plates 13 and 14.
These pictures show moldavites and impact glasses of
various colours. The colour of these glasses depends on the
metallic elements present in them. Brown, reddish-brown,
black and yellow tinged glasses can also be formed. Their
reflectivity also varies. Various Richas in Rig-Veda attribute
various colours to Soma. This apparent discrepancy is also
removed if the present hypothesis is considered as valid.
Another point to note here is a very large surface area: mass
ratio of these glasses. Since the accumulation of static
electrical charge is directly proportional to the surface area
of a body, these glasses will have a potential to acquire a
large amount of static potential if processed correctly.
Rubbing these glasses on wooly skin in dry and cold weather
is likely to produce spectacular static phenomenon.
It can be no wonder that the people of this Stone Age society
would fall a prey to the magic of Soma.
Soma drops or pebbles falling from the high hung sheep
skin into water below were in a way a re-creation of the
event that had terrified the people. This was the way King
INDR1-19
Soma had arrived on earth. He was spread amongst flowing
waters, while clouds thundered. The ritual is so designed
that the memory of the event will always live.
Wandering on paths hither and thither for he indeed
wanders hither and thither on the divine paths. Arraying
himself in the gathering and radiating he moveth to and fro
within the spheres, for again and again he wanders moving
within these worlds.
Shatpath Brahman: 14:1:4:10
This Brahmanic text which is one of the oldest, states this
about Mahavira, a deity to be worshipped during the Soma
sacrifice.
King Soma, bellowing from the high hung sheep skin will
enter the water. The king will settle at the bottom of the
vessel. He will then be anointed by milk, curds, honey or
ghee. People will drink a portion of this liquid The Soma
Juice for immortality, long life, prosperity, victories in
battles and what not.
The remaining portion containing King Soma will be put in
the sacred fire as food for Indra.
The ritual of Soma Sacrifice is so pregnant with the
memories of this catastrophe! The fire altar in which Soma
is to be put is shaped like a falcon. The Pravargya ritual in
which an earthen vessel called as Mahavira, is subjected to
a fearsome heat is reminiscent of the comet strike and the
destruction it caused. While Soma is the King, Mahavira is
the emperor! He is the one that shines yonder. He is the
heat! He is so destructive that his remnants can not be thrown
in water or buried in earth. The only safe place for him is
the sacred altar.
The terror that people felt is expressed best in the following
verse:
Scatter thou our Scorners, O Indra. Like a terrible creeping
beast dwelling in the mountains, hast thou come from the
farthest distance: having sharpened thy pointed, piercing
thunderbolt.
Shatpath Brahman: 9:5:2:5
Many Richas can be quoted to justify this hypothesis. The
bulk of Suktas from the ninth Mandala of Rig-Veda can be
used.
We shall commence with two Richas from the 83rd Sukta of
the ninth Mandala;
Spread is thy cleansing filter, Brahmanspati; as prince, thou
enterest its limbs from every side. The raw, whose mass
hath not been heated gains not this; they only which are
dressed, which bear attain to it.
9:83:1
High in the seat of heaven is spread the scorcherers sieve;
its threads are standing separate. Glittering with light. The
swift ones favor him who purifieth this; with consciousness
they stand upon the height of heaven.
9:83:2
The one which is raw (aamh) unheated - (atapta tanu) does
not reach (na- asnute), While that which is dressed
(shrutah) attains. It is clear that pressing of Soma was not
just squeezing out the juice. There was a technology
involved. If the ritualistic process was correctly followed
then only Soma would flow.
One more interesting point to be noted is the use of word
Indu. It is used as a substitute for Soma; but more likely
INDR1-20
is that, it is used to describe a specific property of Soma. In
the later Sanskrit literature Indu is used to describe moon or
the rays of the moon. The word Indu occurs 227 times in
Rig-Veda and always in connection with Soma.
Quoted below is Sukta 48 of the Eighth Mandala. This is a
prayer offered after drinking Soma:
Wisely have I enjoyed the savory viand, religious thoughted,
best to find out treasure, the food to which all the deities,
and mortals calling it meath, gather themselves together.
Thou shalt be Aditi as thou hast entered within, appeaser
of celestial anger. Indu, enjoying Indras friendship, bring
us as a swift steed the car forward to riches.
We have drunk Soma and become immortal, we have
attained the light, the Gods discovered. Now what may the
foemans malice do to harm us? What, O Immortal, mortal
mans deception?
Absorbed into the heart, be sweet, O Indu, as a kind father
to his son, O Soma, As a wise friend to friend; do thou, wise
ruler, O Soma, lengthen out our days for living.
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.
Make me shine bright like fire produced by friction; give
us a clearer sight and make us better. For in the carouse I
think of thee, O Soma, shall I, as a rich man attain comfort?
May we enjoy with an enlivened spirit the juice thou givest,
like ancestral riches, O Soma, King, prolong thou our
existence as Surya makes the shining days longer.
King Soma, favor us and make us prosper; we are thy
devotees, of this be mindful. Spirit and power are flesh in
us, O Indu; give us not up unto our foemans pleasure.
For thou hast settled in each joint, O Soma, aim of mens
eyes and guardian of our bodies. When we offend against
thine holy statutes, as a kind friend, God, best of all be
gracious.
May I be with the friend whose heart is tender, who, Lord
of bays, when quaffed will never harm me. This Soma now
deposited within me. For this, I pray for longer life to Indra.
Our maladies have lost their strength and vanished; they
feared and passed away into the darkness. Soma hath risen
in us exceeding mighty and we are come where men prolong
existence.
Fathers, that Indu which our hearts have drunken,
immortal in himself, hath entered mortals, so let us serve
this Soma with oblation and rest securely in his grace and
favor.
Associate with the fathers thou, O Soma, hast spread
thyself abroad through earth and heaven. So with oblation
let us serve thee, Indu, and so let us become the lords of
riches.
Give your blessings, O ye, Gods preservers. Never may
sleep or idle talk control us. But even more, may we, as
friends of Soma, speak to the synod with brave sons around
us.
On all sides, Soma, thou art our life giver; aim of all eyes,
light finder, come within us. Indu, of one accord with thy
protections both from behind and from before preserve us.
INDR1-21
There is nothing in this prayer, which even remotely suggests
hallucinogenic or aphrodisiac properties of Soma.
The prayers are made by a mind which is fully rational and
desires a long healthy life with all its physical and material
comforts.
To come back to properties of Soma, as suggested by this
hypothesis, following quotations from Rig-Veda can be
considered. It will be clear from these verses that the Juice
is not pressed out but effused. Another important point to
note is the brightness of Soma and its juice. That some form
of energy is associated with the ritual and release of that
energy is the ultimate objective is also quite unmistakable.
So flow thou on as bright celestial juice, flow to the vast
immortal dwelling place.
9.109.3
The sage of heaven, whose heart is wise, when laid between
both hands and pressed, sends us delightful powers of life.
9.9.1
.Borne on thy way in fragments from the pressers
arms
9.110.5
Soma, flow splendid with thy copious stream through the
great fleece as in the olden times.
9.109.6
O Soma, while they cleanse thee, dear and watchful in the
sheeps long wool, thou hast become a singer most like
Angiras; thou madest Surya mount to heaven.
9.107.6
He is effused and beautified, a God for Gods, by skilful men.
He penetrates the mighty floods collecting all he knows therein.
9.99.7
Dear, he is brightened on the fleecy summit, a Prince
amongst us, nobler than noble. Roar out as thou art purified,
run forward..
9.97.3
In close embraces Indu holds Soma when poured within
the jars. And on the purifying sieve.
9.12.5
.He, poured forth in a stream flows with the lightnings
flash, Soma, who gladdens Indra and the host of Heaven.
9.84.3
Soma is born in fragments, goes on the fleecy summit. He
is then purified, after which he flows with a lightnings flash.
Like Agni loosed amid forest, fiercely he winneth splendor
in the running waters. Like one who fights, the roaring of
the mighty, thus Soma Pavamana sends his current.
9.88.5
Swift as wide winds they lightly move, like rain storms of
Parjanya, like the flickering flames of burning fire.
9.22.2
Onward hath Pavamana flowed and beaten off Raksasas.
Flashing out splendor as of old.
9.49.5
. Pour out for us a hundred, yea, A thousand of thy pure
bright streams.
9.52.5
INDR1-22
The streams of Pavamana, thine, Finder of all, have been
effused, even as Suryas rays of light.
9.64.7
Soma Juice is effused like rays of light. It is also prayed
that he should flash out splendor as of old.
Bright are these Somas blent with milk, with light that
flashes brilliantly and form that utters loud acclaim.
9.64.28
The pitchers, Indu, with thy streams have sung aloud in
vigorous might. Enter them and let Indra drink.
9.65.14
He, Pavamana, hath produced the lofty law, the brilliant
light. Destroying darkness black of hue.
9.66.24
May those his brilliant rays be ever free from death,
inviolate, for both classes of created things. Rays wherewith
powers of men and Gods are purified, yea, even for this,
have sages welcomed him as King.
9.70.3
Bright, making pure his body free from spot and stain, on
the sheeps back the golden colored hath flowed down.
9.70.8
Onward he flows, from both the hands, pressed out with
stones, excited by the prayers, the water makes him wild.
He frolics and draws near, completes his work with song
and bathes in streams to satisfy the worshipper.
9.71.3
.On flows that ancient one whom hitherward, from heaven,
sped through the region of the air, the falcon snatched
9.77.2
The quotations given above clearly indicate the origin and
properties of Soma. One can try and fit this description to a
liquid or drops of liquid; it will simply not work. Richas
describing the process of purification are not given because
their meaning is quite straight-forward and there are no
disputes on that count.
It is also a well known and accepted fact that over a period
of time Soma became scarce and then unavailable. Various
substitutes were tried. These substitutes included plants.
Some of the Richas and Suktas in Rig-Veda do specifically
mention some kind of plant. In the present hypothesis, these
are considered as later additions. It should also be noted
that Soma or Hoama as it is called in Avesta is certainly a
plant. The references in Avesta, however, can not be co-
related with bulk of the references in Rig-Veda. The
development and changes in the concept of Soma can be
taken up for further research.
At the end is given a fairly lengthy, but detailed Sukta, with
comments on the important contents. It is, however, essential
to refer to a manual of sacrificial rituals. This manual is a
book called Shatpath Brahman. It is one of the oldest and
most voluminous ritual books. Couple of references from
this book is already cited, however, a few additional extracts
are of great importance.
X
INDR1-23
EVIDENCE FROM SHATAPATH BRAHMAN
As per the present hypothesis, Soma does not mean a plant
of any type, but pieces of natural glass formed during the
comet impact. If this hypothesis is true, then it is necessary
that books later to Rig-Veda, like SHATAPATH BRAHMAN,
which describe in details the rituals followed during sacrifice
ceremony, give some indications about the purpose of
sacrifice and nature and properties of Soma.
The most important evidence that comes from Shatpath
Brahman is about the physical nature of Soma. The book states,
Soma forsooth was Vrtra; his body is the same as the
mountains and rocks: thereon grows that plant called
Usana, so said Svetaketu Auddalaki; they fetch it hither
and press it.
S.B.: 3.4.3.13.
The original Soma was Vrtra, his body was rocklike; is so
clearly stated as to obliterate any doubt or derive any other
meaning.
Taking up this point, we, for the moment, will depart from
this ancient scripture and look at the modern science of
Volcanology.
Lava flowing out after a volcanic eruption is classified
according to its temperature, viscosity and cooling rate. Lava
at a higher temperature is naturally of low viscosity. Such
Lava flows rapidly and cools at a faster rate, producing, what
is technically called as a PAHOEHOE structure.
Pahoehoe structures are easily identifiable by what are
called as fingers or toes. These are protrusions of frozen
lava. The structure of rocks seen on the banks of river
Beas shows a very close resemblance to Pahoehoe
structure.
The important point to note is that these rocks are not likely
to be of volcanic origin. Still they appear to be igneous in
nature. Moreover, they are formed on a specific contour
line, which is several hundred kilometers in length. The
amount of heat required for the formation of these rocks
is enormous. The question that needs to be answered is,
What can be the source of this heat?
Pahoehoe structures are usually accompanied by glass
formation. Glass in various forms appears on the surface
of Pahoehoe structures. Globules, sheets, shards, strands
and pebbles can be formed depending on the ambient
conditions.
Plate number 17 shows a Pahoehoe structure photographed
in Hawaii Islands. The glass globule seen in this plate is
the best explanation of the term,
SOMA FORSOOTH WAS VRTRA.
It also explains why Soma was called as Giripristha, which
means, the back of the mountains. Plate no. 18 shows the
highly reflective glassy layers formed in Pahoehoe type
of rock.
INDR1-24
Returning back to the scripture, we have now to deal with
Svetaketu Auddalaki, who decided to use a plant called
Usana as a substitute for Soma.
It seems rather strange that people who used King Soma in
the form of a natural glass would opt for a kind of plant as
the substitute. There is no doubt that the text says that the
plant grew at the same place. But was this a good enough
reason?
Pahoehoe structures formed in Hawaii islands have been a
subject of scientific studies for last few decades. These
structures are some times associated with glass fibers that
look like grass. These fibers are called as, Peles Hair.
Pele is the name of a Hawaii Island Goddess, associated with
volcanoes.
It will, perhaps, now seem plausible that after Soma became
scarce, people started to use these glass strands as a
substitute. And when even these strands were exhausted,
other leafless plants and grasses were used.
A particular point of interest is that such strands are formed
in extremely windy conditions.
Another important reference in Shatpath Brahman gives us
the chants that were recited while purifying Soma.
He presses out with Iha! Iha! Whereby he draws Indra nigh;
and with, Brihat! Brihat! Whereby he draws Indra nigh.
S.B.: 4.3.3.1
Iha means hither, come here! And Brihat means, in plenty.
It is clear that the sage chanting these words is praying
not to Indra but to the juice, which is invisible static
electrical charge to arrive and arrive in plenty.
There is another interesting reference to Soma and Vrtra.
It comes in the form of a legend.
After slaying Vrtra, Indra was terrified and hid himself along
with other gods. They were not sure whether Vrtra was dead.
They decided to send swift Vayu, the wind god, to check
whether Vrtra was dead. Vayu accepted the mission charging
his fees, which was a right to the first draughts of Soma. He
went out and confirmed that Vrtra was dead. The Gods
rushed to collect Soma-Vrtra. But he was so putrid and foul
smelling that he was unfit for libations and consumption.
Again, with the help of Vayu, the gods dispersed the smell.
Some portion of the smell was put into the dead bodies of
the cattle. This legend comes from 4.1.3 of S.B.
It is important to note that this legend also identifies Soma
with Vrtra. It also mentions the horrific foul smell that must
have enveloped the atmosphere immediately after the
catastrophic comet strike.
The terror that was felt by the people is expressed best during
the rituals of UPASAD.
Upasad literally means being besieged. The gods besieged
the demons. Upasad is performed to keep the memory of
the event alive. It always precedes the Soma sacrifice. In
one of the rituals, the host digs two waist-deep pits in the
ground. The pits are inter-connected by a small tunnel. The
host and the chief priest then enter these pits. Through the
inter-connecting passage they hold hands and enquire about
each others safety!
Bhadram says one and Kshemam says the other. This is
the way to indicate that both of them are safe. What possible
explanation this ritual can have apart from the remembrance
of an ancient terror! The priests, while going from one place
to other are supposed to creep by bending their bodies at
INDR1-25
waist. This is to imitate the gods, who, once were afraid of
demons and could not walk straight.
Another interesting chant is,
May Indras noise shield thee in front with Vasus.
S.B.: 3.5.2.4
Indras noise, Indraghosh is a term difficult to explain and
all those who have commented on Shatpath Brahman have
not come up with a good explanation. A ritual connected
with this ceremony, asks the strongest man in the assembly
to sit in the south. This was the direction from which the
demons had attacked and Indra had protected the Gods. The
strongest man is supposed to represent Indra.
South is normally a direction reserved for fathers. However,
in this case, the most prominent danger to the gods and the
sacrifice is coming from the same direction.
The origin of Indra is made very clear in the following verse:
Indra verily is he that burns yonder; but indeed he did not
burn in the beginning, but as now everything else is dark so
was he then; and it is by that very energy that he burns.
S.B.: 3.4.2.15
All the critics of Shatpath Brahman, so far, have equated,
HE THAT BURNS YONDER with Sun. It is very difficult
to explain this statement without taking cognizance of the
present hypothesis. In fact, HE THAT BURNS YONDER
is the deity of Soma sacrifice and rituals like Pravargya.
The ritual of Pravargya shows an obsession with fire and
heat. To get an idea of intense heat produced during
Pravargya, refer Plate: 15. This photograph is taken at the
Soma Sacrifice conducted in Trichur, a city in Kerala, during
the year 2003.
At the same function, a chariot was built to bring King Soma
to the place of sacrifice. Plate 16 shows this chariot. It is
evident that the design of this chariot is very ancient, perhaps
going back to the Stone Age.
Based on the information presented so far in this book,
following conclusions can be drawn:
It is a plausible case that a comet struck earth sometime in
the 8th millennium B.C.
The evidence of this comet strike includes a long rocky strip
in Punjab and salt playas of Rajasthan.
Taurid stream, comets Encke and Swift-Tuttle are recently
being studied. M/s. Clube and Steel, two astronomers from
Cambridge University have recently put forth a hypothesis
that catastrophic events took place on earth during the
Holocene period due to these comets.
Birth of Indra and arrival of Soma are the events intrinsically
associated with the comet strike.
While Indra was the comet that, shines yonder, wandering
hither and thither on the divine paths; Soma was the natural
glass formed during the comet strike.
Vrtra means the strips of rocks formed due to melting of
earth surface. These rocks contained natural glasses or
Somas.
Vrtra and Soma were initially one and the same and both
had rock-like bodies.
INDR1-26
A very foul smell prevailed when Soma was first discovered;
supporting the theory that heavy floods must have followed
the comet strike.
Although Indra was the one who shines yonder; he did not
do so in the beginning. His birth was so terrifying that he
achieved an easy eminence.
Indra, Soma and Agni became the most important deities of
Rig-Veda because of this event.
Passages in Rig-Veda related to birth of Indra can be logically
explained.
The rocks seen on the banks of Beas appear to be Pahoehoe
type. However, their origin does not appear to be volcanic.
(It is for the geologists to explain the origin and determine
the age of these rocks.)
People collected Somas or natural glasses with rocks, broke
them into small pieces, and cleaned them. Purification of
these glasses included rubbing them on a sheep skin. This
induced static charges which were considered as the divine
power of Soma.
Discharge of this static electricity was an exciting audio-
visual ritual. It soon gained popularity and resulted in a
wide spread Soma cult.
As Soma became scarce, it was at first substituted by glass
strands and later by grass like leafless plants.
Soma as mentioned and described in Avesta and some verses
in Rig-Veda is most certainly a plant. (Does this clearly
mean that a major part of Rig-Veda pre-dates Avesta? (It is
for the indologists to explain this discrepancy.)
Indra is a comet seen in the sky. Vrtra, Ahi etc. are the rock
formations which obstructed the flow of rivers. Battle
between Indra and the demons means the event of the fall of
comet. This is what Rig-Veda states. (Can these verses
have other meanings which can be explained with a better
and more logical hypothesis?)
In fact, following references in Rig-Veda are not given much
attention so far:
5.39.3, 8.94.10, 8.2.40, 8.36.6, 1.80.7, 4.32.5, 1.172.2,
5.35.5, 5.36.3, 5.38.3, 6.45.9, 6.46.2, 7.104.5, 8.1.5, 8.12.4,
8.13.26, 8.15.4, 8.81.27, 8.86.9. 5.39.1
All these verses describe Indra as, Stone Darter, Stone hurler,
Caster of the stone, stones burning with flame etc. Ashani
is the word occasionally used. This data again tallies well
with the present hypothesis.
The validity of the present hypothesis is dependent on proofs
to be provided by physical sciences.
If proven, it will be necessary to review the entire chronology
of ancient Indian History.
X
INDR1-27
SUKTA: 9.86
Thy gladdening draughts, O Pavamana, urged by song flow
swiftly of themselves like sons of fleet-foot mares. The drops
of Soma juice, those eagles of the heavens, most cheering,
rich in meath, rest in the reservoir.
As rapid chariot steeds, so turned in several ways have
thine exhilarating juices darted forth. Soma drops rich in
meath, waves, to the thunder armed, to Indra, like milch
kine who seek their calf with milk.
Like a steed urged to battle, finder of the light,; speed
onward to the cloud born reservoir of heaven, A steer that
over the wooly surface seek the sieve, Soma while purified
for Indras nourishment.
Fleet as swift steeds, thy drops, divine, thought swift, have
been, O Pavamana, poured with milk into the vat. The Rsis
have poured in continuous Soma drops, ordainers who adorn
thee, Friend whom Rsis love.
O thou who seest all things, Sovran as thou art and passing
strong, thy rays encompass all abodes. Prevading with thy
natural powers thou flowest on, and as the whole worlds
lord, O Soma, thou art king.
The beams of Pavamana, sent from earth and heaven, his
ensigns who is ever steadfast, travel round. When on the
sieve the golden hued is cleansed, he rests within the vats
as one who seats him in his place.
Served with fair rights he flows, ensign of sacrifice; Soma
advances to the special place of Gods. He speeds with
thousand currents to the reservoir, and passes through the
filter bellowing as a bull.
The Sovran dips him in the sea and in the streams, and set
in rivers with the waters wave moves on. High heavens
sustainer at the central point of earth raised on the fleecy
surface Pavamana stands.
He on whose high decree the heaven and earth depend hath
roared and thundered like the summit of the sky. Soma
flows on obtaining Indras friendly love, and, as they purify
him, settles in the jars.
He, light of sacrifice, distils delicious meath, most wealthy,
Father and begetter of Gods. He, gladdening, best of
cheerers, juice that Indra loves, enriches with mysterious
treasure earth and heaven.
The vigorous and far seeing one, the Lord of heaven, flows,
shouting to the beaker, with his thousand streams. Coloured
like gold he rests in seats where Mitra dwells, the steer made
beautiful by rivers and by sheep.
In forefront of the rivers the Pavamana speeds, in forefront
of the hymn, foremost among the kine. He shares the mighty
booty in the van of war; the well armed steer is purified by
worshippers.
This heedful Pavamana, like a bird sent forth, hath with
his wave flowed onward to the fleecy sieve. O Indra, through
INDR1-28
thy wisdom, by thy thought, O Sage, Soma flows bright and
pure between the earth and heaven.
He, clad in mail that reaches heaven, the Holy one, filling
the firmament stationed amid the worlds, Knowing, the
realm of light, hath come to us in rain; he summons to
himself his own primeval Sire.
He, who was first of all to penetrate his form bestowed
upon his race wide shelter and defense. From the high
station that he hath in loftiest heaven he comes victorious
to all encounters here.
Indu hath started for Indras special place and slights
not as a Friend the promise of his Friend. Soma speeds
onward like a youth to youthful maids, and gains the beaker
by a course of hundred paths.
Your songs, exhilarating, tuneful, uttering praise, are come
into the places where the people meet. Worshippers have
exalted Soma with their hymns, and milch kine have come
near to meet him with their milk.
O Soma, Indu, while they cleanse thee, pour on us
accumulated Plentiful, nutritious food, Which, ceaseless,
thrice a day shall yield us hero power enriched with store of
nourishment, and strength, and Meath.
Far seeing Soma flows, the Steer, the Lord of hymns, the
Furtherer of the day, of morning, and of heaven. Mixed
with the streams he caused the beakers to resound, and with
the singers aid they entered Indras heart.
On with the prudent singers, flows the ancient Sage and
guided by the men hath roared about the vats. Producing
Tritas name, may he pour forth the meath, that Vayu and
Indra may become his friends.
He being purified hath made the Mornings shine; this, even
this, is he who gave the rivers room. He made the Three
Times Seven pour out the milky flow; Soma, the cheerer,
yields whatever the heart finds sweet.
Flow, Onward, Soma, in thine own celestial forms, flow,
Indu, poured within the beaker and the sieve. Sinking into
the throat of Indra with a roar, led by the men thou madest
Surya mount to heaven.
Pressed out with stones thou flowest onward to the sieve,
O Indu, entering the depths of Indras throat. Far sighted
Soma, now thou lookest on mankind; thou didst unbar the
cow-stall for Angirases.
In thee, O Soma, while thou purifidest thee, high thoughted
Sages, seeking favor have rejoiced. Down from the heavens
the Falcon brought thee hitherward, even thee, O Indu, thee
whom all our hymns adorn.
Seven milch kine glorify the tawny coloured One while with
his wave in wool he purifies himself. The living men, the
mighty, have impelled the Sage into the waters lap, the place
of sacrifice.
Indu, attaining purity, plunges through the foe, making
His ways all easy for the pious man. Making the kine his
mantle, he, the lovely Sage, runs like a sporting courser
onward through the fleece.
The ceaseless watery fountains with their hundred streams
sing, as they hasten near, to him the Golden hued. Him,
clad in robes of milk, swift fingers beautify on the third
height and in the luminous realm of heaven.
These are thy generations of celestial seed; thou art the
Sovran Lord of all the world of life. This Universe, O
INDR1-29
Pavamana, owns thy sway; thou, Indu, art the first
establisher of Law.
Thou art the sea, O Sage, who bringest all to light; under
thy Law are these five regions of the world. Thou reachest
out beyond the earth, beyond the heavens; thine are the
lights, O Pavamana, thine the Sun.
Thou in the filter, Soma Pavamana, art purified to support
the region for the Gods. The chief, the longing ones have
sought to hold thee fast, and all these living creatures have
been turned to thee.
Onward the Singer travels over the fleecy sieve. The Tawny
steer hath bellowed in the wooden vats. Hymns have been
sung aloud in resonant harmony, and holy songs kiss him,
the Child who claims our praise.
He hath assumed the rays of Surya for his robe, spinning
as he knows how, the triply twisted thread. He, guiding to
the newest rules of Holy Law, comes as the Womens consort
to the special place.
On flows the King of rivers, and the Lord of heaven; he
follows with a shout the paths of Holy Law. The Golden
hued is poured forth, with his hundred streams, Wealth
bringer, lifting up his voice while purified.
Fain to be cleansed, thou, Pavamana, pourest out, like
wondorous Surya, through the fleece, an ample sea.
Purified with hands, pressed by men with stones, thou
speedest on to mighty booty bringing war.
Thou, Pavamana, sendest food and power in streams, thou
sittest in the beakers as a hawk on trees, For Indra poured
as cheering juice to make him glad, as nearest and farseeing
bearer-up of heaven.
The sisters seven, the mothers, stand around the babe, the
noble, new born infant, skilled in holy song, Gandharva of
the floods, divine, beholding men, Soma, that he may reign
as King of the world.
As Sovran Lord thereof thou passes through these worlds,
O Indu, harnessing thy tawny well winged mares. May they
pour forth for thee milk and oil rich in sweets; O Soma, let
the folk abide in thy decree.
O Soma, thou beholdest men from every side; O Pavamana,
Steer, thou wanderest through these. Pour out upon us wealth
in treasures and in gold; may we have strength to live among
the things that be.
Winner of gold and goods and cattle flow thou on, set as
impregner, Indu, mid the worlds of life. Rich in brave men
art thou, Soma, who winnest all; these holy singers wait
upon thee with the song.
The wave of flowing meath hath wakened up desires; the
steer enrobed in milk plunges into the streams. Borne on
his chariot sieve the King hath risen to war, and with a
thousand rays hath won him high renown.
Dear to all life, he sends triumphant praises forth,
abundant, bringing offspring, each succeeding day. From
Indra crave for us, Indu, when thou art quaffed, the blessing
that gives children, wealth that harbours steeds.
When days begin, the strong juice, lovely, golden hued, is
recognized by wisdom more and more each day, He, stirring
both the Races, goes between the two, the bearer of the word
of men and word of Gods.
They balm him, balm him over, balm him thoroughly, caress
the mighty strength and balm him with meath. They seize
INDR1-30
the flying steer at the streams breathing place; cleansing
with gold they grasp the Animal herein.
Sing forth to Pavamana skilled in holy song; the juice is
flowing onward like a mighty stream. He glideth like a
serpent from his ancient skin, and like a playful horse the
tawny steer hath run.
Dweller in floods, King, Foremost, he displays his might,
set among living things as measurer of days. Distilling oil
he flows, fair, billowy, golden hued, born on a car of light,
sharing one home with wealth.
Loosed is the heaven, support, the uplifted cheering juice;
the triply mingled draught flows round into the worlds. The
holy hymns caress the stalk that claims our praise, when
singers have approached his beauteous robe with song.
Thy streams that flow forth rapidly collected run over the
fine fleece of the sheep as thou art cleansed. When, Indu,
thou art balmed with milk within the bowl, thou sinkest in
the jars, O Soma, when expressed.
Winner of power, flow, Soma, worthy of our laud; run
onward to the fleece as well beloved meath. Destroy, O Indu,
all voracious Raksasas. With brave sons in the assembly let
our speech be bold.
X

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