Somayajña -The Vedic Soma Sacrifice

By Rekha Rao

The juice extract of the soma plant Soma rasa and its offering to deity Indra was the most important
part of somayajñas in Vedic period. To understand how and why the soma was extracted and
offered as oblation to deity Indra during the performance of soma yajñas, it is essential to know
the significance of soma yajnas. It spans across many aspects like mythological, process of
making, its application during rituals and ultimately, its consumption. Appeasing gods to bring
rains for the wellbeing of humans and the eco systems that support their lives was central to the
existence of humanity. The Rigvedic description of Soma therefore cover action and ideology, the
process of offerings soma to gods through Agni the messenger in yajnas. The literary source for
understanding somayajñas is RigVeda and the archaeological proofs are seen in the various seals
and figurines of Indus /Harappan civilization. This research article focusing on the comprehensive
understanding of the domain of Soma yajna is discussed in four chapters.
1. About soma plant
2. Ideology, The mythical content
3. Making of Soma: A process followed in soma yajña
a. Somavikrayin
b. Mid-day soma pressing- Mahābhiṣavaṇa on Uparava stones
4. Consumption of Soma

1. About Soma Plant

The research article on “Soma the stimulant drink” is about what is soma plant, how and why the
most expensive ancient plant called “Raaja” and its juice revered as celestial beverage of
immortality was offered as libation in yajña to lord Indra and other gods. The very interesting
Indus figurines depicting how soma sticks were fetched by the priest, the containers used to soak
the sticks are illustrated here. The Indus seals picturizing how Indra enjoyed the drink in the three
beakers called Trikadrukas are correlated with the Rig and Yajur Vedic stanzas. The discussion
includes what is soma yajña, how soma was purchased, how soma juice was extracted crushing on
a board placed on uparava holes and its repeated consumption by Indra.

Figure 1: Soma twig as depicted on an Indus pot shred. Figure 1A. Ephedra Gerardiana with the common name
Somalata.
Soma is the non-leafy creeper, a stimulant plant called Somakalpa / Somalata, identified with the
botanical name – ‘Sarcostemma acidum’ and ‘Ephedra’ as Latin name. Soma was linked with
moon calling it moon plant because the plant was gathered by moon light on mountain regions and
carried to the place of sacrifice. The sticks were soaked in water initially and crushed by priests
sprinkling water. Crushing of sticks was repeated three times to get even the weakest juice of last
thrashing. The copious fresh juice was mixed with milk or curds as it was slightly acidic and then
offered to Indra. It was neither boiled nor fermented and hence was nonalcoholic in nature. The
original plant soma was extint in vedic times and replaced by Putika, a plant of same species. In
the current period some plants of the same species are now identified as nearest comparison to
Soma. Ephedra Gerardiana (Fig. 1.A) is the present-day plant identified with the general term
Somalata is found in Himalayan mountains from Afghanistan to Bhutan.
In Rigveda, various terms like Aṁśu- the bundle of 6 soma sticks and Ārjīkīya-from Ārjīkīya
region (The Soma from Mūjavat Mountains) are associated with Soma. Soma was to be obtained
from the Mūjavat Mountains that is to the north of Hindu Khush in Afghanistan. Fetching of soma
involved travelling up to the mountains and due to the rarity of finding it on plain land, soma was
bought for an exchange of cow, or precious metals like gold. For this reason, every drop of its juice
was taken care of in yajña which is depicted in seals. The plant became extremely rare and later
extinct in Vedic period itself. Its substitutes are mentioned by name Pūtīka. Soma juice was the
most precious liquid in ancient times and therefore was an indispensable part of soma yajñas. It
bestowed the power of god upon mortals because it was a stimulant and increased the rate of
activity. The bliss after the consumption of soma juice enhanced the God like consciousness,
immortality, poetic insight, enhanced ferocity and virility as seen in the personality of Indra. Many
stanzas of Ṛgveda says Soma juice was yellow tawny colored liquid. Since it was slightly acidic,
it was mixed with many ingredients like milk, curds, honey, barley, ghee or water and offered
mainly to Indra and other gods. The remainder was shared by the priests in special cups. The
energizing drink was consumed by Indra before entering the battles because soma had medicinal
and invigorating properties. According to the ancient ayurvedic scholar Sushruta, the best soma
was found in the upper Indus area and Kashmir region also.
The medicinal values of Soma:
Soma, a non-leafy plant was identified for medicinal values in Vedic period itself. The Latin name
for soma is Ephedra. The native name for Ephedra in most Indo-Iranian languages of Central Asia
is derived from sauma /som, somalata in Nepali language. The plant of genus Ephedra growing in
dry regions have branching system. When the ritual of somayajna is performed today in South
India, the herb which is used as the somalata, Sarcostemma acidum, a leafless plant that grows in
cool and dry rocky places of central Asia is fetched. Ephedra plant has Ephedeine as the agent
substance with a chemical structure that has a stimulating effect and more potent than that of
caffeine. There are about 30 species of Ephedra, mainly Eurasian. The species growing in
mountainous regions have the highest ephedrine content (up to 3% in the case of Ephedra
equisetina). The marrow in the stems is an alkaloid in chemical compound and reddish brown-
colored in some species. The reminiscent of Sanskrit babhru ("brown"), used exclusively in the
Vedas to describe the extract.
Ephedrin is an athletic stimulant with thermogenic properties, useful in hypotension state and helps
as a concentration aid. It is a sympathomimetic herbal extract acting on central nervous system to
increase motor activity and reduces fatigue. It is a non-alcoholic juice but a stimulant. Continued
or over usage leads to adverse health conditions in the body.

2. Ideology, The Mythical Content

From an ideological context, men believed that the extent of rain is dependent solely on the
appeasement of rain god for agriculture as the science of agriculture was still at its infancy. If rain
god Indra is made happy, the blessing will be in the form of rain. The most expensive ancient plant
soma also called “Raaja” and its juice extract revered as celestial beverage was preferred by Indra
as an invigorating drink of immortality and hence offered as libation in soma yajña.
Why soma yajña became popular during the Vedic times
The study of soma related yajñas in Vedic civilization depends on an essential understanding Vedic
literature and Vedic rituals that are interlinked. The Vedic literature and rituals are like two sides
of the coin. It becomes the study of the ancient society which is no longer relevant now but some
of the rituals are still in practice by the Hindus in India as a continuum which is unique to this land.
The objects that were used in rituals as depicted in seals are even to this day similar and are
according to what has been prescribed in Vedas. Not much attention has been given to the study
of soma related Vedic rituals in the social background but are studied more as the religious
practices. The correlation of Indus seals to Vedic rituals begins with the understanding of what is
Vedic. Who are the people of Vedic civilization, their thoughts, their social life, their ritual
offerings to Gods for timely rains and prosperity becomes the clue to understand the theme of
Ṛgveda. Vedas are also revered as the chief source of dharma.
The reference of over 450 types of yajña in the Rig and Yajur vedas makes one think why yajñas
were performed as order of the day in Vedic period which prevailed approximately 3500 years
back. They were performed with multiple intentions like noble acts, to attain godly status, increase
the store of goods, remove poverty, acquire land, propagate knowledge and joy in domestic life.
However, Soma yajna was at a big scale for the benefit of community, instrumental in pleasing
rain god Indra for procuring timely rains and gain victory over enemies or establish supremacy.
Though all rivers and the tributaries of main rivers are mentioned in Ṛgveda, People depended
totally on rains for irrigation. The long spell of dry period made people to send repeated requests
to gods by performing yajñas and offered oblations to appease deities for showering of rains. The
mythological narration in Ṛgveda says about how the demon Vritra had hoarded all the clouds and
that reflected on lack of rains on earth. Indra was prayed and pampered with soma juice so that he
becomes strong and courageous to fight against the demon Vritra and release the hoarded waters.
Who was Vritra?
Vritra is the name of a demon killed by Indra (also personification of enemy who hoarded dark
clouds). The term Vritra means that which causes resistance, to revolve, to turn around or bandish,
violate, one who hurts and hence called a demon. Vritra is a personification of darkness, an enemy
as huge as a mountain. Water bearing clouds are also indicated as a mountain (Parvata, or adri).
Vritra is the chief cloud demon and evil spirit of drought. All the clouds were hoarded by Vritra
and other hostile powers of the air like forts. Vala is the brother of Vritra who stole all the cows
(Cow has two interpretations of wealth as well as the rain drops that are as nourishing as milk )
from the gods and hid them in a cave along with the dark clouds of water. The strong power who
could fight against the demon had not yet emerged.
Who was Indra?
Indra is described in Ṛgveda as the first and most favorite national deity born to goddess Aditi and
Dyaus(both revered as earth and heaven). More hymns are dedicated to Indra’s honor than to the
praise of any other divinity. He is the God who reigns over the region of heaven. Born as a hero,
Indra attains Godly status by his valor and positive acts to help community and enjoyed the status
of a sovereign for some time. He was the god of war who fought with the negative powers
addressed as demons in Rig Veda. He fights against Vritra, the demon of draught and darkness
with his thunderbolt and has been praised of as a noble heroic God.
Soma was offered to appease Indra to fight with Vritra and release the hoarded rain bearing clouds.
It becomes essential to know who Indra was and why he got so much pampered with Soma
offerings. Ṛgveda, 4.18.1-13, gives a very interesting account of the birth of the super deity Indra,
and the superhuman acts of an encounter with the demon Vritra soon after his birth. Aditi was the
mother of gods had previously given birth to many Gods- Varuna, Mitra and Aryaman before
giving birth to Indra, but none was able to tackle Vritra. Ṛgveda describes how Aditi had suffered
a lot during pregnancy of Indra as the terrible demon had imprisoned all the clouds bearing water
in heaven and gods could not release it from them. Aditi laments about this and says other children
who were also gods had forsaken and abandoned her. It was Garuda who had given her soma juice
when she was in trouble and she survived by consuming that which was extracted by hundred
virtuous people(shatadhanya). The falcon brought soma which she consumed. This explains why
Indra was so fond of soma. Indra had absorbed the essence /power of soma in the womb itself and
grew to be a strong fetus. He springs by himself out of Aditi’s womb holding vajra with hundred
bolts which was specially designed by the celestial designer deity Tvastar for Indra in the womb
itself.
Indra became very powerful as he drank Soma after the birth, and Ṛgveda 3.32.9 quotes:
“Yajjato apiboha somam”
Soon after birth Indra grows big up to the heaven and asks his mother who made his mother suffer.
Ṛgveda 8.45.4 quotes (Griffith) that Indra as a new-born who showed his war like disposition and
asked who his opponent is. “The new-born Vṛtra slayer asked his mother as he seized his shaft,
who are the fierce? Who are the renowned?”
Aditi on hearing the heroic words over comes with love for the baby and calls Indra “I cast thee
from me -mine, thy youthful mother thee mine own offspring”.
The strong and young Shavasi / Aditi giving birth to a strong boy is compared to a cow giving
birth to male childlike bull in power “The heifer hath brought forth the strong mighty
unconquerable bull, the furious Indra” (R.V.4.18.10). The earth goddess rejoiced that her son had
accomplished a massive task of releasing waters from the sky, a task that was beyond the capacity
of all Gods. This supports in understanding the stanza of Ṛgveda that Indra was born like a cow
gives birth to a calf.
The Valor of Indra
Indra was the first and foremost among the Gods of Ṛgveda. One-fourth of the Ṛgveda has
eulogized Indra largely that no other deity enjoys such preferences. All four Vedas praised Indra
as Deva Samrat (Monarch of the Gods) speak about Indra in all the philosophical and spiritual
aspects. Indra was the source of cosmic power, a great warrior, and God of tremendous power.
Some of his other titles were Maghavan(God of bounty), Sutraman(Protector) Sakra(the mighty
one) Vajrabahu(thunderbolt) ,Shatakratu (the lord of hundred powers) and so on.
Indra is described in Ṛgveda 1.4, 5, and many other stanzas as the manifestation of virility, creative
power, victorious power and a warrior with unmatched physical strength. He is the warrior against
the inimical obstruction of waters hoarded by the demon Vṛtra. Indra was offered. Ṛgveda hymn,
1.8.1-7 gives a clear picture of how Indra was offered the copious flow of Soma juice in the mid-
day Soma pressing. He is described as Vajrabāhu the thunderbolt armed deity who will lift up the
bolt and conquer all the enemies in the fight. His Vajrabāhu has hundreds of edges. Ṛgveda 1.80.6-
12 gives a detailed description of Indra’s thunderbolt:
“With hundred jointed thunderbolts, Indra rushed to the trembling foe Vṛtra and struck him on his
back and released the waters to run.”
Both Ṛg and Yajurveda eulogize the strength of warrior god Indra more than the trinity Gods. The
prominence given to big scale yajña like Aśvamedha, Rājasuya, Vājapeya, and Sūtramani, all
involved soma yajñas as part. Yajurveda 20.7 indicates: “Indriyam balam me Bāhu,Viryam Karma
me Hastau, Atma Kshatra muro mama”. His two arms, Vajrabāhus, represented wealth, and
strength. His hands like sharp weapons performed heroic deeds and the strength of Kṣatṛya being
his Atma.

3. Making of Soma: A process followed in Soma yajña

The knowledge of Vedic rituals is derived mostly from the samhitas, brahmanas and sutras. Soma
yajñas called after the juice of Soma plant that is relished by the devas are categorized as Srauta
yajna (the large scale yajnas observance of which are prescribed in Vedas). The entire ninth
Mandala of Ṛgveda is devoted to Soma. The invigorating juice of soma was offered to Indra so
that he gets the vigor to fight against the hoarders of clouds Vṛtra to release the waters. Though
extraction of Soma juice was performed as one day yajña, the preparatory phase was elaborate,
running for 4 days.
• The highlights of the first day of preparatory rituals called Upasad involved the dikṣā the
consecration of the sacrificer and choosing the priests by offering ‘madhuparka’(honey
mixed with curdled milk).
• The second day is the purchase of Soma stalks from the soma Vikrayin(seller), setting up
of Soma shed for sacrifice and altar called Vedi, a purificatory fire ritual called Pravargya
to invoke Bṛhaspati-the creator God, animal sacrifice of Savanīya Paśu type, etc.
 • The third day is repeat performance of purificatory rites called Pravargya twice a day,
followed by construction of another Āhavanīya altar called Uttaravedi.
• On the fourth day the rites are followed by transfer of fire from the old altar Āhavanīya to
the newly constructed Nābhi of Uttaravedi. On this day, the Sadas with Dhiṣṇya seats, the
required sheds for cleaning of utensils like Mārjālīya, pits for Uparava are made and
sacrificial post of Udumbara wood is raised. After the animal sacrifice (Agnīṣomīyapaśu
is performed) Agnīṣomīyapraṇayana- a transfer of fire to Uttaranābhi, is performed.
• On the fifth day, the most important called Sutyā, has three savans (the rite of pressing
juice from Soma sticks.) Prātaḥ, (before sunrise), Mādhyandina (mid-day), Tṛitīya
pressings (evening pressing) of Soma stalks are performed. Preparation begins long before
dawn. All utensils of wood and clay like Drōnakalaśa, Ādhavanīya, Pūtabhṛt and the filter
Daśāpavitra, are arranged. After the initial recitation of Prātaranuvāka, begins the pressing
of Soma stalks (Adhiṣavaṇa), which is done in all 3 rounds savans. Stotras are chanted and
Śāstra are recited followed by recitation of the Bahiṣpavamāna.
After the purchase of the soma sticks, it was soaked in purified water before thrashing. The rites
of beatings were done at three intervals called savans. The morning pressing was with limited two
stalks was offered to forefathers; the midday pressing was with more stalks and offered to Indra,
followed by the Tṛitīya or third pressing. In each session, the stalks were beaten with stones called
Grāvan and Upara placed on the board, juice extracted and re beaten with purified water in 3-4
rounds called paryaya for a thorough extraction. Each time it was mixed with Nigrābhya (purified
water through recitation of Mantras) water so that even the weaker juice was taken to the tub.
These turns of crushing called Paryāyas are indicated in seals as a symbol like fork with 3 prongs
on Soma twig.
After the preparatory rituals, on the Sutyā day (pressing of Soma), four holes were dug in earth
called uparava that were connected with passages as resonance holes so that the sound produced
while beating reverberated inspiring Indra to come in a rush for the soma sessions. Probably the
stone called Uparava was used alternately which was designed with mounds and holes. The
Adhvaryu priest places- Adhiṣavaṇaphalaka, a board made of sacred wood on uparava holes which
is covered with the hide of a red ox, (with hairy part down). Soaked Soma stalks were placed on
the pressing board along with the crushing stones called gravan. The priests chant Mantras called
Bahishpavamāna Mantras as the trashing goes in progress. The beaten stalks were collected in a
huge vessel initially called Sambharaṇi, from where it was transferred to a tub called Ādhavanīya
that contained purified Nigrābhya water. A special priest called Unnetṛ stirs it with water and takes
the beaten soma out for the second and third rounds of Paryāya thrashings. The extracted juice is
filtered through Daśāpavitra and collected in purified form into a huge tub called Drōnakalaśa. The
various beakers and vessels called Gṛha are then filled with Soma to be offered initially to Indra
and other deities. Soma juice was also mixed with milk or curds to reduce the acidic taste. The
Soma rituals were performed with the intention of pleasing all Gods. The sacrificer was blessed
with the privilege of entering the other upper world, enjoying the support of food and cattle so that
he is not bothered by the prangs of hunger at all. He could enter the world of deities with the
performance of multiple days Soma rituals.
Soma ritual could extend for more than 2-12 days. It was called Ahīna when extended for 12 days
and was called Sattra when it extended over 12 days to a year or more. Atirātra was the highest
form of sacrifice, when it lasts for more than twelve days up to a year or a greater number of years.
Agnistoma or Ekaha is the simpler and model version of soma Yajña. Atirātra is the sacrifice
extending to overnight performance of the chants, consisting of 29 Śāstra and 29 Stotras. It is
called Jyotiṣṭoma when it becomes a multiple day celebration of bigger royal rituals Aśvamedha
or Rājasuya, Vajapeya and so on. Soma pressing is part of all these large scale yajñas.
Of the several seals related to soma yajna, six seals are chosen that explains how the soma yajna
took place in ancient Vedic period. Some figurines of Harappan period are provided here to explain
what the yajnic terms of soma vessels looked like.

3a. Soma Vikrayin (purchase of Soma sticks)

The second preparatory day of Soma ritual is the purchase of soma. The Udgatri priest travels by
his cart to the hilly regions to bring soma. These figurines depict the carts that are used when the
journey was undertaken for the purchase of Soma sticks. One cart shows the sticks while the other
shows the pots used. The priest Udgātṛ in the rank of “Subrahmaṇya” is the driver of the cart who
has travelled to purchase the soma sticks from Mujavat mountains. His dialogue with the soma
seller is very interesting as described in Yajurveda.

Figure 2: Indus figurines depicting the priest driving the cart carrying soma sticks and the required pots.

Subrahmaṇya (Good Brahman)

The priest who drives the cart is called “Subrahmaṇya” as an identification of his status. He is an
assistant to Udgātṛ (the priest of Sāmaveda). He drives the cart loaded with Soma stick using two
Palāśa twigs in his hands as whips. His special duty is to recite litany called Subrahmaṇya, which
is a Āhvana, the invocatory call to Indra. It means he sings the chants inviting Indra to enjoy the
preparation of Soma stalks. Pūtabhṛt is the Name of a Sthālī / container / clay trough with large
opening, kept for some time in yoke cart that carries Soma.
Somavikrayin
Somavikrayin is the seller of Soma for the ritual. He belongs to the Brahmin caste (Kutsa Gotra).
The Adhvaryu asks him “is the Soma for sale” and he sells Soma for a cow. The seller bargains
over the price of Soma with priest and the dialogue that follows is one of the earliest evidences of
drama in the Vedic literature. (Bharadwaja Shrautasutra, 10.17)
Apasthamba Srautasutra 10.20.12-16 indicates: “Somavikrayin weeds out the remaining stalks and
after the transaction he is driven away by the Adhvaryu.”
Yajurveda 6.1.8 quotes about the dialogue between the seller and buyer of Soma sticks that is very
interesting:
“Soma is the king of plants. Whatever falls on it is swallowed by it”. The meaning the seller claims
about the quality of plants and should be paid whatever he demands.
“At the buying of Soma, I want the third pressing”. It means he demands an animal for the cost of
Soma that is usually sacrificed at the third pressing of Soma.
“He (seller) measures Soma on the skin of the animal, verily he wins the cattle”.
The bargain here is interesting information. The buyer argues that he would not give the animal
when Soma is measured on the rough side of the skin. To get the animal he should measure it out
on the hairy side for a better gain of Soma sticks.
“To be rich in cattle, (means to get the cow in exchange) he should measure for him on the hairy
side. That indeed is the form of cattle, verily by the form he obtains cattle”
“The buyer buys Soma with the sap” means he buys it along with the water that Soma is made wet.
The seller also claims that the Soma was fetched from high mountains of Mūjavat and it had to be
carried on the head, as it is not the possible path for carts to reach.
Further, in the Śloka of Yajurveda 6.1.8 says: Soma is cut according to the Paadas of meter that is
specific to particular deity. For example, if the sacrificer aspires for bounty of food, he cuts it
according to the recitation of the meter of Viraj that has 10 syllables, for Viraj is food and by Viraj,
he wins food. Ati Chandas, the highest of meters, is used to cut for Savitṛ and so on.
Yajurveda 6.1.10 also explains about the barter that goes on for exchange of a cow, milking cow,
goat, gold garment as these things relate to deities and Soma is purchased according to the
requirement. The Soma when bought is tied up with a garment (flock of wool), if it is not
intertwined at neck, snakes are believed to bite.
When the proceeds of Somavikrayin are in progress, the oxen are left for grazing in the hilly
regions. The structure of the tree depicted in the seal figure 3 looks like the evergreen cedar tree -
the common deodar tree of the Himalayas. The shape of the seal itself resembles the leaves of the
Gamhar tree, another common tree of the Himalayan region.
Figure 3: Oxen of the soma cart grazing

The oxen are called to bear the yoke of the cart. Subrahmaṇya calls a note of caution to the oxen,
and in Yajurveda 6.1.11: “come hither, o ye oxen, strong to bear the yoke, move forward-the lord
of the world, let no opponent find thee”. Since the Gandharva and Viṣvavasu had stolen the Soma
earlier when it was being carried below from hills, he asks the oxen to be the good luck for the
sacrificer to prevent it from being stolen.

3b. Mid-day soma pressing- Mahābhiṣavaṇa on Uparava stones.

Somayajña are in seven Saṁstha of which the first Agniṣṭoma is of the Prakṛti or the model type.
One of the seals shows the details on the number of soma sticks that were crushed, how it was
crushed, and the juice collected. The seal picture (Figure 4) shows the single horned bull which is
deduced to be the metaphoric representation of priest. The lines on the neck and the structure in
front are the indications of how continuous mode of recitation was rendered in Brihati metre while
pressing of soma proceeded. (for details ref. The Depiction of Vedic Priests in Indus Seals by
Rekha Rao)
This seal depicts the mid-day pressing of the Soma sticks used in Ekāha – the one-day ritual of
Soma sticks pressing that is different from the multiple days Soma ritual called Sattra. Ekāha is
performed to the fulfilment of many desires, and elaborate preparations are prescribed for this.
This is also called Agniṣṭoma - the praise of Agni and the ritual is identified by the symbols
inscribed. Even though the core rite Soma pressing, called Sutyā, of Ekāha is for a single day, but
the preparations go for five days and the climax ritual of mid-day pressing event during soma yajña
is depicted in the seal.
On Fifth day called Sutyā after the recitation of pratar Anuvākyā, all the Soma related utensils are
arranged like the required vessels, ladles and other accessories like collection of purified water,
milk, curds, ghee etc. are arranged in containers. The climax of fifth day is the midday pressing or
mādhyandina that is that the bahiṣpavamāna stotras are recited for the midday pressing or
mādhyandina where large amount of Soma sticks is used, and juice is offered to Indra. This is
followed by the third pressing; distribution of a fee to the priests and concludes with the avabhṛta
or the sacrificial bath.
One of the seals provided as Figure 4, has 6 symbols all of which are related to the mid-day soma
crushing.
Symbol reading:
1. Uparava
2. Two short strokes of Ājyabhāga to Agni
3. The crushing board Adhiṣavaṇaphalaka
4. Six Soma sticks called Aṁśu
5. Agniṣṭoma symbol
6. Aṁśugraha – Upāṁśugraha,the Soma Sthālī.
1. Uparava is the name of the holes dug or the stone that is designed in such a curvy way on both
top and bottom with four mounds and an empty space in the centre. This design acts as holes of
resonance to reverberate sound that is produced when used and hence called Uparava. Rava means
roar or resonance. Uparava stone, is still preserved in the artefacts of Harappa mound region. Earth
is dug with four pits in the front part of the shed where soma yajñas are performed (see plan 3 of
the book “A Dictionary of Vedic Rituals” by Chitra Bhanu Sen). The four holes dug are at one
span (12 angulas) from one another and one arm in depth. They are connected by underground
passages. Either the pressing stone uparava was used or pits dug in earth. This is covered by a
board on top of which is spread the skin of a deer called ‘Krishnajina’. Soaked soma sticks are
placed on this board, sprinkled with purified water and crushed using smaller crushing stones and
the juice is collected.

Figure 4: Indus seal depicting the mid-day pressing of soma sticks.

Uparava Symbol 1 of the seal represents the four mounds of uparava pressing stone. The diagram
of the uparava is inscribed as the first symbol of the inscription part.

Figure 5: The uparava indicated as a symbol in the seal. Uparava with the small crushing stone as seen in the
museum.

Uparava (First symbol) is the name of the four holes of resonance dug in the ground in front of the
Havirdána Maṇdapa. Each hole is one arm in depth and one span in diameter. It is connected by
underground passages. When the pressing board Adhiṣavaṇaphalaka and the skin Karman are
place over the holes and the Soma stalks are pressed, the sound of pressing is amplified through
reverberation and hence, the name Uparava. Symbol 1 of the seal represents the four mounds of
uparava around which the priests sit to beat the Soma sticks. It is called the Graha pressing where
the continuous flow of Soma juice was collected. The process was called Adhiṣavaṇa.
2. Two short strokes of Ājyabhāga to Agni. Ājyabhāga means two libations of Ājya drawn by
priests accompanied by Yājya recitalsand offered to Agni preceding the principle oblation in
rituals.

3. Third symbol is the board Adhiṣavaṇaphalaka on which soma sticks are placed. The wooden
pressing boards made of Audumbaṛ wood where the front part is curved, and the back is dovetailed.
The board is placed on the Uparava holes for the sound of crushing to reverberate, that acts as an
inviting call for Indra. The skin (Kṛṣṇājina) was spread on the board. The pounding stones and the
soaked Soma sticks are placed on this Phalaka board and pounded for extracting the juice.

Figure 6: Adhisavana phalaka.

In soma yajna,the Soma pressing board Adhiṣavaṇaphalaka is placed on the mounds of the
uparava pressing stone as a coverboard.(See figure 10 A and B) .The wooden pressing board is
also made of any sacred wood like Audumbaṛ, Karsmarya or Phalasha wood. On the board the
skin (Krishnajina) is spread. This piece of hide is called Adhisavana carman. The pounding stones
gravan is placed on this board to crush the measured and soaked soma sticks. They are pounded
for extracting juice, beaten well sprinkling water on them repeatedly by priests who sit around
Uparava.
4. Symbol 4, Aṁśu means the rays of sun, the set of six stalks of Soma plant, fetched from the
Mujavat Mountains, are measured, soaked and kept ready for thrashing and extracting the Soma
juice at a ritual called Mahabhisavana. Soma sticks brought from Mūjavat hills. The pressing was
in various stages – the morning pressing with as little as two sticks before sun rise is Pratahsavana,
mid-day is Madhyadina with six sticks and evening time is Tritiya. The Adhvaryu and the other
priests sit around uparava stone, sprinkle the stalks with purified water – Nigrābhya, and the Soma
sticks are crushed. Six of these stalks are mentioned separately which are thrashed at mid-day
pressing and the juice is poured into a upamsu cup after pressing. Symbol 4, a set of 6 long strokes
represents the six Soma sticks that are soaked and kept ready for thrashing and extracting the Soma
juice. The priest called Adhvaryu and the assistant priests (four of them) were made to sit at one
arm length from one another around the board and crush the soma sticks using purified water. The
act of rubbing made the sound to reverberate and amplify. This reverberating sound acted as an
inviting call for Lord Indra. Soma juice was collected and offered to lord Indra. The initial juice is
called Alpan Aṁśu from which the juice flows feebly. Graha is the name of the free-flowing juice
drawn from Soma.

Figure 7: The six soma sticks used in mid-day soma pressing

5. Symbol 5 is the representation Ṣṭoma is the typical form of a eulogizing chant, a Stotra. Viṣṭuti
is the technical name of the variety of arrangement and repetition of the verses, at the time of
chanting. In the Soma sacrifice, the repetition of triplets varies between twelve and fifteen, and the
last three repetitions are called Ukthya.

Figure 8: Trivrit stoma.

The symbol has three forks on top implying the it is three-fold or Trivṛtṣṭoma or Ukthya
repetitions. It is depicted like a vessel- Pātra like lower structure into which the remnant of the
libation after completing every Śāstra is poured.
6. Symbol 6 represents Upāṁśugraha (beak or handle of the vessel is in Anuloma-downward
direction). Upa means near, Aṁśu means Soma sticks. The last symbol inscribed represents the
container or the Pātra to hold the extracted Soma juice is an Aṁśugraha Sthālī.
Figure 9: Upāṁśugraha

Upāṁśugraha is the cup used for the Soma juice at the first drawing of Soma directly into the cup
at both morning and mid-day pressing. It goes along with inaudible reciting or continuous
murmuring of the Yajus mantras without breathing. The beak of the container is in the Anuloma
direction (natural fall like hair) and helps in gradual decanting of the Soma into the Hotṛs cup. The
oblations and the mode of recitation are indicated through Upāṁśugraha. The juice pressed on the
board with the sprinkling of Nigrābhya water during the soma pressing is poured into Upāṁśu
Graha without the use of any filter.

Figure 10 A and B: Pictures of soma yajña in the current period. Priests crushing soma on the phalaka with stone
in a soma yajña.

The two supportive pictures 10.A and B depict the Havirdhāna cart that carried the Soma sticks.
Four holes for resonance are dug near the cart area and the uparava is positioned connecting below
with the holes for resonance amplification of the sound while thrashing Soma. On the mounds of
the uparava is placed the wooden board Adhiṣavaṇaphalaka , the soma pressing board made of
dried Palasha or Udumbara wood. The front part of the board is shaped like the felly of the wheel
while the rear part is straight. The hide of antelope is spread over the boards and soma is crushed
over it with grāvan stones. Soma is thus beaten with crushing stone held in the priest’s hand.
Adhvaryu and other priests who are seated on sand mounds called dishnya-the seat at one arm
length from one another. When the pressing board and the skin are laid in this, (over the Uparava)
and the Soma stalks, the sound of pressing is amplified through reverberation that is called
Uparava. Barhis grass is spread to drive away evil spirits.
4. Consumption of Soma
This paragraph details how Indra consumed soma in three beakers- Tṛkadrukas as depicted in the
seal figure 11. The extracted juice of soma after repeated 3 or 4 rounds of crushing is filtered
through a filter called Daśāpavitra, made of wool and collected in purified form into a huge tub
called Drōnakalaśa. The various beakers and vessels called Gṛha were then filled with Soma to be
offered initially to Indra and other deities. Soma juice was also mixed with milk or curds. with the
purified Soma that is contained in Drōnakalaśa.
Symbol reading:
1. The first symbol of the seals is the Paristaraṇa – Vedi or altar that is strewn with Barhis,
on which the auspicious materials of the Yajña are depicted.
2. Bhumi Dundubhi / reverberation hole
3. Drōnakalaśa - a trough, Kalaśa is the container. Soma juice after pressing is poured into
Drōnakalaśa after passing through the Daśāpavitra filter that is called Śukra
4. Tṛkadruka conical beakers filled with Soma during Marutvatīya Śāstra
5. Śukra Graha-the cup of purified Soma juice

Figure 11: seals depicting Trikadrukas.

The act of spreading Darbha grass around Āhavanīya is called Paristaraṇa, which is the seat offered
to deities and to place the offerings. The spread of two partition sticks in each direction is to drive
away the evil spirits. On the altar with Barhis / Darbha grass are laid the Sthālī. Tṛkadrukas – the
three beakers filled with Soma, Pūtabhṛt, or Drōnakalaśa – the reservoir of Soma. Barhis is laid in
Vedi so that if anything falls down during the sacrifice, it could be offered to deity (by a ritual
called Vipruḍḍhoma) and deity will not be deprived of offerings. Covering the altar with grass and
partition sticks was observed to keep the sacred offerings and accessories of yajña as evil spirits
are afraid of Barhis grass. Ṛgveda 8.33.8, Indra comes swaying like an elephant in Mast also spelt
musth to consume Soma libation.
Drōnakalaśa
The reservoir of Soma juice is indicated in third symbol. It is the bucket of Vikantaka wood, placed
on the 4 pressing stones. Its shape has a ditch, square in shape with big handles on one or on both
sides.
The crushed Soma is washed in water, and again placed on the hide for second and third Paryāya
round of crushing and transferred to drone kalasha Sprinkling the purified Nigrābhya water on
stalks.From the dronakalasha the purified Soma called Śukra was stored in Śukra graha
(Containers) .Later it was first transferred to containers called Tṛkadrukas for Indra and other
specific Dvidevatya graha containers for deities and offered as libation.
Tṛkadrukas
Trikadrukas are the three soma vessels in which soma juice was offered only to Indra as he was
fond of soma. The three beakers are represented in many Indus seals are described in Ṛgveda also.
A comparison picture of conical beaker with long and short neck to hold liquids is presented for
easy understanding of conical beakers that are depicted in seals.

Figure 12: Tṛkadrukas. A comparison with the conical Short / long necked flasks to measure and mix liquids

The three sacred beakers are represented in the seal are Tṛkadrukas. Tṛkadrukas are the three Soma
vessels or 3 beakers of unique shape in which Soma juice is filled for Indra. Ṛgveda 1.32.3 explains
how Indra consumed soma in three beakers before and after killing the serpent dragon Ahi,
(another name of Vṛtra, who held all the waters and surrounded the clouds like a serpent) and
letting the waters flow. Ṛgveda 1.32.3 quotes: “Somam trikadrukesvapibat sutasya…
“Impetuous as a bull, he chose the Soma and in three sacred beakers drank the juices, Maghavan
then grasped the thunder for his weapon and smote to death the dragons”.
Ṛgveda 2.11.16 and 2.15.1 says: “In the Tṛkadrukas, he drank the Soma, then in its rapture, Indra
slew the dragon”
Indra is in the exhilarated state produced by drinking the juice, which is compared in Ṛgveda
2.11.17 to an expression of satisfaction: “come with base teats to drink of libations shaking the
drops from out of thy beard, contented”.
Somas in Tṛkadrukas are expected to strengthen Indra because he had to fight with Vṛtra. Indra is
expected to come running like a musth elephant, swaying this way and that way, being seated on
the Barhis seat and consume the Soma kept in the three beakers. The elephant in figure 11 gives a
representation of how Indra came running to the yajña shala.
Dundubhi the drum:

Figure 13. Bhūmidundhubhi

In big Soma rituals the drums, called Bhūmidundhubhi was beaten from all four corners of the
Vedi. The drum instrument was played by Hotṛ as an invitation to Indra. The triangular part of
second symbol of Figure 11 shows the corner of Vedi and the drum beating sticks are indicated.
The pit for dundhubi (seen at the base) dug in earth was covered with hide and used as a drum.
The sound produced by beating the war drum drove away the misfortune. War drum was the signal
inspiring Indra for the battle with demon Vritra.
Ṛgveda 6.47.29-31, mentions about the war drum and its significance:
“Send forth thy voice aloud through earth and heaven and let the world in all its breadth regard
thee. O drum accordant with the Gods and Indra, drive thou afar, yea, very far, our foemen.
Thunder our strength and fill us full of vigour, drive away all dangers and misfortunes O war
drum…speak aloud as battle signal. let Indra be triumphant”
The swollen stomach and cheeks of Indra enjoying the drink of Soma (Figure 14)
Seal figure 14 depicts Indra with his swollen belly. Ṛgveda,1.8.7 has a reference to a deity Indra
with a swollen stomach (Kukshi in Sanskrit). The drops of Soma are described to be flowing down
to the belly like rivers that eagerly flows to reach the ocean.
“Yah kukshihi somapatamaha Samudra ivam pinvate”
“His belly drinking the deepest draught of Soma, swells like an ocean, flows like wide streams
from the cope of heaven”.(reaching the sea)
Indra is praised as wide-bodied with a broad chest, big bellied. His headgear consists of a twig
with tender Aśvattha leaves that are indicative of the spring season when fresh leaves appear. The
picturization of Indra is personified only in one seal and symbolised in the other seals. He was the
one who created streams of water from the clouds. Indra’s weapon is Vajrāyudha, not only
symbolic of lightning, also as an indestructible metallic weapon. He is the rain God Trite Aptiva
in Ṛgveda. Indra was elevated to the position of national God of Vedic Indians and regarded as
the symbol of rain. This could be associated with the start of agricultural lifestyle, thus dependency
on rains. Indra is picturised as the supreme human being and the mass leader of Vedic civilization.
Some of the Mantra about Indra in Ṛgveda 10.3 describes him as Soma priya, one who enjoys
drinking Soma.

Indra - the Vajrabāhu seated on the Āsandī:

The seal indicates the figure of Indra being seated on the Āsandī a pedestal, offered to the supreme
deity in Soma sacrifice. Āsandī is a stool made of Audumbaṛ wood with boards and sidebars to
support, each one-aratni long (24 inches), and the legs reaching up to navel height. All the legs of
the stool are tied with a cord of woven munja grass; an antelope skin is spread over it. Indra is
seated on Rājāsandi befitting the king.

Figure 14: Indra the Vajrabāhu with a swollen stomach.

This is probably the first personification of a deity in Indian art. One of the Ṛgvedic hymns
describes the confusion of the composer as to how he can project a deity and admits he has
picturized him in his own (human) form with the special accessories attached like the thunderbolt
and the headgear. Indra’s headgear consists of a twig of the tender leaves of the Aśvattha leaves
that may be indicative of spring season in which soma yajnas are performed. It may also indicate
the yūpa of Aśvattha trees, which are installed when victory is sought, as Indra had to defeat the
demon Vṛtra. Below that is the horn of a bull symbolizing supremacy.
Indra is the God who reigns over the antaṛkṣa – the heaven. He fights against the demons of draught
and darkness with his thunderbolt and has been praised of as a noble hero. In many Ṛks, he is
conjointly addressed to enjoy with Agni the libation of Soma. Indra is the lord of Soma and is the
chief drinker of Soma. He is described as Vajrabāhu the thunder bolt armed deity who will lift the
bolt and conquer all the enemies in the fight. His Vajrabāhu has hundreds of edges.
Ṛgveda 1.80.6-12 gives a detailed description of Indras thunderbolt which is depicted in the seal
Figure 13.
“With hundred jointed thunderbolts, Indra rushed to the trembling foe Vṛtra and struck him on his
back and released the waters to run.”. Ṛgveda 1.10.8 explain:“win us the waters of the sky. and
send us kine (streams of water) abundantly.”
Indra is offered the copious flow of Soma juice in the mid-day pressing. Ṛgveda Hymn 1.8.1-7
gives a clear picture of how Indra was offered Soma juice and after consuming it, how his belly
bloated like an ocean. This representation is clearly indicated in the seal. He is praised as wide-
bodied with a broad chest, big bellied.
Ṛgveda 3.32.1-2 explains how Indra puffed up his cheeks with Soma, and this can be seen in the
seal of Indra with big cheeks.
"Puffing thy cheeks, impetous, liberal giver….“gavasiram manthinam Indra sukram piba”
Meaning well crushed and filtered Soma is mixed with milk was consumed by Indra.
The many Ṛgvedic hymns describe about a sincere prayer for rains. Many appeasements in yajña
were performed so that Indra would fight with demon Vṛtra and release the water that was hoarded
by him in forts of clouds. It makes one ponder over if there was a long spell of draught during that
period. Floods are rarely mentioned; however, deficit rains appear to have been a perpetual
botheration. Many prayers in Rigveda are for good rains.

Conclusion
The article proves how soma extract was prepared contrary to the belief hitherto that the sticks
were boiled and made like the preparation of tea or fermented. The ritual of buying of soma and
extracting the juice and offering it to Indra for boosting his energy was performed as a very
elaborate yajna where many priests participated. This has been analyzed through a correlation of
Rigvedic stanzas and the Indus / Harappan seals and figurines. Indra after the consumption of the
best invigorating drink becomes victorious in the fight with the demon Vritra. The aspect of usage
of plant extract with the medicinal properties used for wellness can be viewed as the earliest
mention of plant-based beverage used in Ayurveda preparations.

Picture credits
Harappa.com

www.flickr.com/photos/shrimaitreya/3362650840/in/album-72157615054023553/
www.flickr.com/photos/shrimaitreya/3361841429/in/album-72157615054023553/
www.indiamart.com/proddetail/somlata-extract-ephedra-gerardiana-extract-16271514062.html
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