Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions v5.c49.38

Language: English

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Soma exhilarates Varuṇa, Mitra, Indra, Vishṇu, the Maruts, the other gods, Vāyu, Heaven and Earth, ix. 90, 5 (*matsi Soma Varuṇam matsi Mitram matsi Indram Indo pavamāna Vishṇum | matsi śardho mārutam matsi devān matsi mahām Indram Indo madāya*); ix. 97, 42 (*matsi Vāyum ishṭaye rādhase cha matsi Mitrā-varuṇā pūyamānaḥ | matsi śardho mārutam matsi devān matsi Dyāvā-pṛithivī deva Soma*). Both gods and men resort to him, saying that his juice is sweet, viii. 48, 1 (*viśve yaṁ devāḥ uta martyāso madhu bruvanto abhi sañcharanti*). By him (but see p. 270) the Ādityas are strong, and the earth vast, x. 85, 2 (*somena Ādityāḥ balinaḥ somena pṛithivī mahī*). He is the friend, helper, and soul of Indra, iv. 28, 1 (*tvā yujā tava tat soma sakhye Indro apo manave sasrutas kaḥ* | 2. *Tvā yujā ni khidat Sūryasya Indraś chakraṁ sahasā sadyaḥ Indo*); ix. 85, 3 (*ātmā Indrasya bhavasi*); x. 25, 9 (*Indrasyendo śivaḥ sakhā*), whose vigour he stimulates, ix. 76, 2 (*Indrasya śushmam īrayan*), and whom he succours in his conflicts with Vṛitra, ix. 61, 22 (*yaḥ Indram āvitha Vṛitrāya hantave*). He rides in the same chariot with Indra, *Indreṇa saratham* (ix. 87, 9; ix. 103, 5). He has, however, winged mares of his own, and a team like Vāyu, ix. 86, 37 (*īśānaḥ imā bhuvanāni vīyase yujānaḥ Indo haritaḥ suparṇyaḥ*); ix. 88, 3 (*vāyur na yo niyutvān ishṭayāmā*). He ascends his filter in place of a car, and is armed with a thousand-pointed shaft, ix. 83, 5; ix.

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86, 40 (*pavitra-rathaḥ sahasrabhṛishṭiḥ*). His weapons which, like a hero, he grasps in his hand, ix. 76, 2 (*śūro na dhatte āyudhā 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 karmāṇi chakrir hantā vṛitrāṇām asi Soma pūrbhit*). In ix. 5, 9, he appears to receive the epithet of *prajāpati*, lord of creatures. He is the creator and father of the gods, ix. 42, 4 (*krandan devān ajījanat*); ix. 86, 10 (*pitā devānāṁ janitā vibhuvasuḥ*); ix. 87, 2 (*pitā devānāṁ janitā sudakshaḥ*); ix. 109, 4; the generator of hymns, of Dyaus, of Pṛithivī, of Agni, of Sūrya, of Indra, and of Vishṇu, ix. 96, 5 (*Somaḥ pavate janitā matīnāṁ janitā Divo janitā Pṛithivyāḥ* | *janitā Agner janitā Sūryasya janitā Indrasya janitota Vishṇoḥ*). He dispels the darkness, i. 91, 22 (*tvaṁ jyotishā vi tamo vavartha*); ix. 66, 24 (*śukraṁ jyotir ajījanat* | *kṛishṇā tamāṁsi janghanat*), lights up the gloomy nights, vi. 39, 3 (*ayaṁ dyotayad adyuto vi aktūn*); and has created and lighted up the sun, the great luminary common to all mankind, vi. 44, 23 (*ayaṁ sūrye adadhāj jyotir antaḥ*); ix. 61, 16 (*pavamāno ajījanad divaś chitraṁ na tanyatum* | *jyotir vaiśvānaram bṛihat*); ix.

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97, 41 (*ajanayat sūrye jyotir Induḥ*); ix. 107, 7 (*ā sūryaṁ rohayo divi*); ix. 110, 3 (*ajījano hi pavamāna Sūryam*). He stretched out the atmosphere, i. 91, 22 (*tvam ā tatantha uru antariksham*); vi. 47, 3 f.; and in concert with the Fathers (*Pitṛis*), the Sky and the Earth, viii. 48, 13 (*tvaṁ Soma pitṛi-* *bhiḥ saṁvidāno anu dyāvāpṛithivī ā tatantha*). He is the upholder of the sky and the sustainer of the earth, keeping the two apart, vi. 44, 24 (*ayaṁ dyāvāpṛithivī vi skabhāyat*); vi. 47, 5 (*ayaṁ mahān mahatā skambhanena ud dyām astabhnād vṛishabho marutvān*); ix. 87, 2 (*vishṭambho divo dharuṇaḥ pṛithivyāḥ*); 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 janishṭa rodasī | devo devī*). 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 (*ayaṁ visvānī tishṭhati punāno bhuvanopari | somo devo na sūryaḥ*). All creatures are in his hand, ix. 89, 6 (*viśvāḥ uta kshitayo haste asya*).⁴⁰¹ His laws are like those of king Varuṇa, i. 91, 3; ix. 88, 8 (*rājno nu te Varuṇasya 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 vayaṁ pramināma vratāni sa no mṛila sushakhā deva vasyah*); x. 25, 3 (*uta vratāni Soma te pra aham mināmi pākyā |

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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 avratān*); and guards the lives of all moving beings as a cowherd tends his cattle, x. 25, 6 (*paśuṁ na Soma rakshasi purutrā vishṭhitaṁ jagat | samākṛiṇoshi 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 *soma jyeshṭhaḥ ugrāṇām Indo ojishṭhaḥ | yudhvā san śaśvad jigetha* | 17. *Yaḥ ugrebhyaś chid ojīyān śūrebhyaś chit śūrataraḥ | bhūridābhyaś chid maṁhīyān*). He conquers for his worshippers cows, chariots, horses, gold, heaven, water,—a thousand desirable things, ix. 78, 4 (*gojin naḥ somo rathajid hiraṇyajit svarjid abjit pavate sahasrajit*), and every thing, viii. 68, 1 (*viśvajit*). He is a wise rishi, viii. 68, 1 (*ṛishir vipraḥ kāvyena*); strong, skilful, omniscient, prolific, glorious, i. 91, 2 (*tvaṁ Soma kratubhiḥ sukratur bhūs tvaṁ dakshaiḥ sudaksho viśvavedāḥ | tvaṁ vṛishā vṛishatvebhir mahitvā dyumnebhir dyumnī abhavo nṛichakshāḥ*). He is the priest of the gods, the leader of poets, a rishi among sages, a bull among wild animals, a falcon among kites, an axe in the woods, ix.

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96, 6 (*brahmā devānām padavīḥ kavīnām ṛishir viprāṇām mahisho mṛigāṇām | śyeno gṛidhrāṇāṁ svadhitis vanānām*). He is an unconquerable protector from enemies; i. 91, 21 (*ashāḷhaṁ yutsu pṛitanāsu paprim*); x. 25, 7 (*tvaṁ naḥ Soma viśvato gopāḥ adābhyo bhava | sedha rājann apa sridhaḥ*). If he desires that his votaries shall live, they do not die, i. 91, 6 (*tvaṁ cha soma no vaśo jīvātuṁ na marāmahe*). In viii. 48, 7, he is prayed to prolong their lives, as the sun the days (*Soma rājan pra naḥ āyūṁshi tārīr ahānīva sūryo vāsarāṇi*). In x. 59, 4, he is prayed not to abandon the worshipper to death (*mo shu naḥ soma mṛityave parā dāḥ*). The friend of a god like him cannot suffer, i. 91, 8 (*na rishyet tvātavaḥ sakhā*). The friendship and intimacy of such a god is eagerly desired, ix. 66, 18 (*vṛiṇīmahe sakhyāya vṛiṇīmahe yujyāya*). In x. 30, 5, he is said to rejoice in the society of the waters, as a man in that of beautiful young women (*yābhiḥ somo modate harshate cha kalyāṇībhir yuvatibhir na maryaḥ*).