indracha janma eng

8/12/2019 Indracha Janma Eng

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FOR THOSE WHO ARE INTERESTED IN THESUBJECT MATTER

BUT ARE NOT CONVERSANT WITH THELANGUAGE 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 authorwrites a summary in English of his book written invernacular language. In the present case, however, thestrange or uncommon subject matter of the book compelledme to take this decision.

It was quite a dilemma to choose the language and the formof this book. The book could well have been written inEnglish, but I thought that the feelings I wanted to expresswould come out well and naturally in my mother-tongue,Marathi. The fact, however, remained that the subject matterof the book was of interest not only to the Indians as a nationbut 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 wrongor right in making statement.

This would have been dishonest! I am not a scholar in thesubject matter and the Hypothesis that I have put forth inthis book is based only on three reference points. The restof the material that I may or may not have read is quite

redundant. I, therefore, have chosen a format keeping inmind an average reader, curious and interested in the ancienthistory of India.

This summary, therefore, is a compromise. I hope to makeit an interesting reading for a common reader and to thescholarly community, I ask a single question; Is itworthwhile to proceed with this line of t hinking?

As stated earlier, this hypothesis is based only on threereference points.

The first is a book titled URIELS MACHINE authored jointl y by M/s. Chri stopher Knight and Robert Lomas. Ihave used the paperback edition published by ARROWBOOKS in the year 2,000. To be more specific, I have usedthe 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 Englishtranslation 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 Marathitranslations of Rig-Veda made by late Shri.Siddheshwarshastri Chitrav and Mr. RamchandraPatwardhan.

What M/s. Knight and Lomas were stating in their modernbook about a comet striking earth was exactly corroboratedby the ancient authors of the verses in Rig-Veda. Thiscorroboration was a necessary but not sufficient conditionto put forth this hypothesis.

This is where my third point of reference was useful. Oneof 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 reallystrike, then in must leave some concrete geological evidence.I started searching the satellite images on the banks of riverBeas and there I found some rock formations, whichindicated an abnormal origin.

The condition necessary to put forth this hypothesis wasnow partially fulfilled. Complete fulfillment of thiscondition meant a visit to the site, collection of samples,their analysis and dating. All this was beyond my scope interms of technical abilities, time involvement and financialoutlay required. I, therefore, decided to publish thishypothesis, the validity of which can be confirmed by theexperts in due course of time.

I am quite aware of the present status of the research andthe kind of controversies that are raging in this field for last

few decades. As stated earlier, I am neither a scholar, noran 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 theperson who presented to me a copy of Uriels Machine. If he had not done that, I may never have stumbled on thishypothesis.

Dr. M. S. Mate, retired professor of Archeology, DeccanCollege, Pune, is the person who induced me to study thehistory of ancient India. He almost forced me to visit DeccanCollege; was instrumental in giving me the membership of its vast library. He accompanied me on each visit andselected the books that I should read. He was persistentwhen I was lethargic and patient when I was overenthusiastic. Without his help and guidance I would not

have written this book. I am extremely grateful to him forhis kindness and trust.

RAVI GODBOLE

RAVINDRA V. GODBOLE

Tel.: 9120 24225204 / 24225738FAX: 9120 24227831Email: [email protected]



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BIRTH OF INDRAINVESTIGATING A LEGEND

Indra is one of the most important or perhaps the mostimportant God mentioned in Rig-Veda. Almost twenty fivepercent of the suktas are devoted to this God. These suktasmention his birth and the extra-ordinary deeds that heperformed immediately after his birth.

Modern scholars and researchers considered Indra to be aGod, fierce in attitude and rather cruel by nature. He usedto destroy the enemy with an utter and tot al lack of sympathy.He was also a God who bestowed cattle, horses and wealthon those who worshipped him. He was praised before thebattles and there was always an element of fear whileoffering the prayers. Based on this data, Indra wasconsidered to be a heroic historic figure, who won the battles

against the Dasyus when the Aryan race invaded the terrainof Punjab, called Sapta-Sindhu (land of seven rivers) in thetimes of Rig-Veda. As the Aryan Invasion Theory wasdiscarded over a period of time, there was a need to have afresh look at Indra and his heroic deeds. There was aconsiderable amount of difficulty in understanding the exactmeanings of the Richas which described the birth and heroicdeeds of this God.

While the other Gods in Rig-Veda were always there, Indrawas supposed to be born. His birth was also shrouded inmystery. Heaven and Earth were terrified at the time of hisbirth. Upon birth he had grown suddenly and so extensivelythat he had filled the heaven and earth. After growingrapidly, he had battled with the demons and dragons, killingthem. His weapons were also quite strange. Lightning,thunder, hot stones, he had hurled against his enemies. Thiswas not all. He had made the rivers flow upstream. He hadcleaved 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. Eventhe gods were terrified of him. He had stolen the Sunscart-wheel. He had chased the goddess of morning, namedUSHA, her chariot he had destroyed and then when she hadfled from her chariot, he had killed her. As if this was notsufficient, Indra was said to have created the stars, Sun and

the Morning once again for the benefit of the Aryans. Onseveral occasions long night, darkness and the hardshipssuffered by the people were also mentioned. The experts inthe field were at a loss to co-relate all this information withconsistency. Birth of this fearsome God has remained to bea controversy over a very long period of time.

The present hypothesis tries to resolve this controversy byassuming the occurrence of an improbable but not impossibleevent, a comet striking earth.

Many of the Richas in Rig-Veda can be considered as aneye-witness account of a comet seen in the sky, and its finalstrike. The aftermath that followed is also described in Rig-Veda.

We shall now select various Richas from Rig-Veda and tryto unfold this legend with a new meaning. We shall beginwith the fourth Mandala of Rig-Veda.



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God who of all the gods was born divinest, endowed withample strength and mighty powers, and bearing in his armsthe 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 bringethnigh the bulls two parents; loud sing the winds, like men inairs mid region.

4.22.4

Heaven trembled at the birth of thine effulgence; earthtrembled at the fear of thy displeasure. The steadfast mountains shook in agitation, the waters flowed, and desert spots we re flooded.

4.17.2

Thunder, lightning, stormy and noisy winds, trembling earthand shaking mountains. Heavy floods that filled the desert.Birth of Indra describes a catastrophe! Whether such acatastrophe really occurred or this description is animaginative intellect of the poet? Before discussing thispoint, we shall see a few more Richas,

Not even all the gathered gods conquered thee, Indra, inthe war, when thou didst lengthen days by night.

4.30.3

When for the sake of those oppressed, and Kutsa as hebattled, thou stolest away the Suns cart wheel.

4.30.4

When, fighting singly, Indra, thou oercomest all the furiousgods, 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, heavensdaughter, 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 herse lf fled far away.

4.30.11

Thou, Indra, didst with magic power resist the ove rflowingstream who spread her waters oer land. 4.30.12

So sapient Indra, lord of might, brought Turvasa and Yadu,those who feared the flood, i n safe ove r.

4.30.17

The story of the catastrophe moves a little forward throughthese Richas. Now Indra is born and his deeds are beingmentioned. It is clearly stated that Indra lengthened days

by night. Stealing the Suns cartwheel and killing ordefeating Usas, the Goddess of morning, also meanscreating a long night. Not only this, Indra defeated all theangry 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. Beforeproceeding with further discussions, let us have a look at asatellite image. (Refer Plate: 1)

This image shows the bed of river Beas on the eastern sideand the fertile farm land of Punjab on the western side.Between the two, arrayed roughly in the north-southdirection is a narrow strip of rocks that appears to be formedby some catastrophic event. The width of this strip is notmore than 200 meters. Before commenting on, how thesetypes of rocks are formed? let us have a look at a few moreRichas, 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 hinderethwhat 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 f loods thou c lavest passage. Like men at meat themountains settled; by thee, most wise! The regions were madesteadfast.

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 thecatastrophe. The floods have receded, the mountains settled.The Sun, Heaven and morn are also regenerated. It isobviously Indra, who has achieved all this. The picture isso clear that one might tend to object that the Richas have

been very carefully selected. We shall consider many moreof these Richas in due course of time.

We shall now discuss the possibility that such a catastrophereally occurred. For this purpose, we shall have to take afresh 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 farmland of Punjab, separated by a rocky ridge. It will benecessary for us to understand how such types of rocks areformed. Magma is basically molten earth. In the core of earth, this liquid exists at high temperature and undertremendous pressure. During a volcanic eruption, themagma 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 apossibility that these rocks may be of volcanic origin. Weshall also explore, whether such rocks can be formed byany other process.

A few years back, a comet named, Shoemaker-Levy 9 struckthe surface of the planet Jupiter. This was a rare opportunityfor the scientists and they did not waste it. In the last fifteenyears, a lot of research has been made in the field of cometimpacts. The possibilities of a comet striking earth, thenature 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 planetearth has suffered from a few comet impacts and a very largenumber of asteroid or meteoric strikes. Evidences of suchimpacts have been discovered. Such events are notconsidered as impossible or even highly improbable. A verylarge meteor had struck earth only in the last century. Itdevastated a large area in the Siberian region. The incident



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is famously called as the Tunguska Event. Comets arelikely to be much bigger than the meteors and theirdevastation power is also multifold.

A summary of the nature and effects of a comet strike arebriefly presented below. The information given is based onthe scientific studies carried out in various institutions andlaboratories:

A comet is principally made of ice with a small percentageof other matter called as debris. As it enters the atmosphere,friction with air triggers the melting process. Ice is directlyconverted into steam because of the tremendous heat andsoon the steam becomes super heated, reaching temperatu ressufficient to melt earth. The heat also tends to break-up thecomet in fragments. High temperatures allow the oxidationof atmospheric nitrogen. Various nitrous and nitric oxides

are formed. The process is accompanied by flashes of lightning, stormy winds and down-pouring of rains. Thecomet strike is preceded by formation of a high pressure,high temperature zone in front of the comet. This zoneconsists of a mixture of super heated steam and air. As itapproaches the earths surface, it melts the earth and makesit flow in a concurrent direction. This process is shownpictorially in fig. 1. A crater or a basin is formed at theplace of the impact. Its nature depends on the momentumof 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 theformation of natural glass. These glass drops are termed astektites.

If the comet falls in sea, basic principles of impact remainthe same. (Ref. figure: 2) Instead of molten earth, billionsof tons of sea water get evaporated in a few minutes. Thehigh pressure zone in front of the comet generates monstrouswaves. These waves speed outward from the epicenter of

the impact. Their velocities exceed hundreds of kilometersper hour. In deep sea, they are not very tall, but as theyapproach the shallow coastal areas, they rise up and thencan be as tall as five kilometers! They flood-up and devastatethe 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 strikesocean, earth gets flooded.

The comet impact is over in a short time, but the after effectsare long and dangerous. Dust and steam generated duringthe impact spreads in the atmosphere. The sky is coveredand the Sun becomes invisible. The impact creates a verylong and dark night. This night is filled with rains, insistentacidic rains. Agriculture is destroyed. Polar ice caps meltsuddenly, sea level rises, coastal lands disappear. Livingcreatures have to go through a terrible nightmare. Death

takes its heavy toll. After a couple of months, things startgetting back to normal. Floods recede, rains stop, Sun isvisible. Survivors of the catastrophe renew their efforts inthe struggle for life.

A large comet struck earth in the eighth millennium beforeChrist. This is the hypothesis put forth by M/s. ChristopherKnight and Robert Lomas in their book, titled URIELSMACHINE. They have also indicated the possibility of asmall 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 manysmaller pieces may have fallen in other regions. We shallaccept this hypothesis at its face value and investigate thepossibilities of such a strike in the Arabian Sea and the landof Punjab, near the confluence of river Beas with Sutlej.For this purpose, we shall use the satellite images of thisregion.



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(Refer: Plate 3)

The image shows river Beas flowing from north-east tosouth-west direction. Sutlej is flowing in an east-westdirection. Their confluence near the centre of the frameshows the town of Harike Pattan. To the east of this townis seen a bright green area, roughly triangular in shape. Itlooks to be a small mountain range covered with lush greenvegetation. In reality, it is a shallow basin filled with water.The Government of Punjab has declared this terrain to be abird 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 theeast of this line is the shallow river basin and on the west isthe plain fertile land of Punjab. On the western side of thiscontour line are seen clusters of rock formations. It appearsthat with the contour line as a base, these clusters are formed,roughly at a right angle, and then have branched out. Theformation of the rocks is very specifically on this contourline.

Such structures are not seen anywhere else in the frame.The maximum width of the rocky clusters is about 500meters, but generally in the span of 100-200 meters. The

height of these structures is between 15-20 meters. It isvery difficult to imagine that such structures could be of volcanic origin. For one, they would not be formed on acontour line, nor would they be of such small dimensions.Moreover, there is no indication of the flow of lava withgravity. In fact, it appears to have flown against the gravityas 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 evidenceof human encroachment on these structures is evident fromthese plates.

This hypothesis is based on a legend as it appears in Rig-Veda, world-wide memories of an ancient flood and thebroken pieces of a legendary chariot that had fallen in Vipas.It is supported by science, which tells us the likely effectsof a comet impact on earth. It is necessary to comment asto how the validity of this hypothesis can be confirmed.

However, prior to that, the hypothesis must be stated in aclear and unambiguous statement, which is presented in thefollowing pages:

X



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STATEMENT OF HYPOTHESIS

A comet was seen in the sky in the millennium 8000 to 7000B.C.

The comet first split in the sky and then its pieces hit thesurface of earth in various places.

One large piece of the comet fell in Arabian Sea and somesmaller 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 livedthrough the aftermath that followed.

They recorded the event, calling the comet by the nameIndra and the catastrophe that followed was described asthe battle between Indra and the Dragon.

These records are available in Rig-Veda and can almost b ecalled as an eye-witness account.

Satellite images presented in the main body of the book giveadequate ground to put forth this hypothesis.

The validity of the hypothesis can be checked and confirmedby geological testing of the rocks and presence of tektitesand other forms of natural glasses in the specified region.

Investigations of moldavites may throw some light on theriddle of Soma in Rig-Veda.

Formation of Sambar and other large salt lakes and playa inthe State of Rajasthan during the early Holocene period canbe explained by the formation of a huge Tsunami wavebecause 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 ascenario, some 9,500 years back in the history. A stone-agesociety exists in India. Its members are living in the land of seven rivers. They are marginal farmers but mainly cattlebreeders. They worship the nature and celestial bodies as theirgods. There are several of these gods. And then one day

A comet is seen in the sky. It is a faint streak of light, whichgradually 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 withmight 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 theearth. It has started circling the earth. Brighter than themoon, huge in size! Is he an ordinary God? Or somethingmore

The comet is broken into pieces. What exactly is happening?The biggest of them is perhaps the God.Indra! And theothers? They must be the demons and dragons that havearrived to kill him. Perhaps they are other gods, angry atthe might of Indra.

The pieces of comet are in the deep clutches of gravity. Theirspeed has increased tremendously. Now, any time, they willhit the earth. Suddenly, there are loud noises, winds blowingand flashes of lightning streaking the skies. Earth is shaking,mountains trembling. There are rains, rivers are flowingupwards. The drama lasts for a short time and then there isdarkness. Sun is lost, Goddess of morning is dead. Whathappened? It must be a celestial battle. Indra is fightingwith dragons, demons, perhaps other gods.

Taking his weapons of lightning, ashanis (meteors) Indrahas 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? Thepower of the old gods is waning; people must now turn to

the new almighty God, Indra! Prayers must be offered tohim. Animals sacrificed. But how these prayers andsacrifices will reach? There must be a messenger, who canreach this new God in heaven. Who can do this job? Fire isperhaps the answer. Ignite fire, offer prayers to him.Request him to take offerings of the mortals to heaven. Theflames soar high in the sky; they will carry the message aswell as the sacrificial food.

He hath made pathways, with the Sun to aid him,throughout the darkness that extended pathless. Mortalswho yearn to worship never dishonor, O Mighty God, thylaw who are Immortal.

6.21.3

And he who did these things, where is that Indra? Amongwhat tribes? What people doth he visit? What sacrificecontents thy mind, and wishes? What priest among themall? What hymn, O Indra?

6.21.4

Keeping this picture in mind, we shall now quote variousRichas from Rig-Veda with appropriate comments. We shallbegin with Sukta 33 of the third Mandala. This Sukta isconsidered as an evidence of the Aryan Invasion. The poet,Vishwamitra has arrived with the warrior clan of Bharatason the banks of river Beas. His prayer to the river is toallow 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 downtheir waters.

Impelled by Indra whom ye pray to urge you, ye move as it were on chariot to the ocean. Flowing together, swellingwith your billows, O lucid streams, each of you seeks the

other.

I have attained the most maternal river; we haveapproached Vipas, the broad, the blessed. Licking as it weretheir calf, the pair of mothers flows onward to their commonhome 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 thesinger, calling to the Rivers?

Linger a little at my friendly bidding. Rest holy ones, amoment 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 smotedown Vrtra, him who stayed our currents. Savitar, God, thelovely handed led us and at his sending forth we flowexpanded.

That hero deed of Indra must be lauded forever that herent Ahi in pieces. He smote away the obstructers with histhunder, and eager for their course forth flowed the waters.

3.33.1 to 7.

A few significant facts come to the mind after reading thesehymns. Firstly, the poet has very strong emotional ties withthe river to be a foreign invader. Secondly, the poet is wellaware of an ancient historic event, when the flow of the riverswas obstructed. More important is the geographical locationmentioned. The place is the confluence of Vipas and Sutudri;Beas and Sutlej as they are now called. It can hardly becalled as a coincidence that at exactly the same place therock formations, perhaps the so called broken chariot of Usasshown in plates 1 to 7 is seen.

There is one more reference in Rig-Veda of this brokenchariot:

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 Indrain the Somas rapture.

2.15.5

It is obvious that the chariot of a comet will be faster thanthat of the morning. We are stating that the comet seen wastermed as Indra and the destruction that followed the impactwas seen as the dead bodies of the demons or dragons. Nowthe question comes of the time interval that elapsed betweenthis catastrophe and construction of some of the Richas inRig-Veda. We can presume this time to be quite shortbecause of the vivid descriptive contents. To highlight thispoint, a few Richas are quoted below:

A horses tail wast thou when he, O Indra smote on thybolt, thou, God without a second. Thou hast won back thekine, hast won the Soma, thou hast let loose the seven rivers.

1.32.12

Nothing availed him lightning, nothing thunder, hailstormor mist which had spread around him. When Indra and

Dragon stove in bat tle. Maghavan gained the vic tory forever.

1.32.13

Whom sawest thou to avenge the Dragon, Indra that fear possessed thy heart when thou hadst slain him. That like ahawk affrighted through the regions, thou crossedest nineand 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 allliving men he rules as Sovran, conta ining all as spokes withinthe felly.

1.32.15

The poet saw Indra as a horses tail! A better simile for acomet seen in sky may not be found. Further, the poet statesthat the battle between Indra and the Dragon occurred amidstlightning, thunder, hailstorm and mist. Modern science tells



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us that all this is inevitable when the comet strikes. Howdangerous this battle was can be imagined from hymn1.32.14. Even Indra like a frightened Hawk vanished aftercrossing 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 isexplicitly stated in the following Richa:

Aloft he stood in the airy region and against Vrtra shot hisdeadly missile. Enveloped in a cloud he rushed upon him.

Indra subdued the foe wi th sharpened weapons. 2.30.3

Rig-Veda also contains several Richas which describe thelife 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 theheaven 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 morningwas a normal phenomenon. That, people were worried aboutthe unending night and were anxiously waiting for dawn toarrive 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 regionunder heaven.

1.62.5

Unwearied, won with lauding hymns, he parted of old theancient pair (Dawn and Night) united ever. In highest skylike Bhaga, he, the doer of marvels set both dames and earthand heaven.

1.62.7

Still born afresh, young Dames, each in her manner, unlikein hue, the Pair in alternation round heaven and earth fromancient time has traveled. Night with her dark limbs, Dawnwith 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 wivesand matrons.

1.62.10

Many more Richas can be quoted, describing these heroicdeeds of Indra; the references given above are, however,sufficient for the justification of the present hypothesis. TheDemons that Indra killed are named, Vrtra, Ahi, Kunaru,etc. Their bodies are supposed to have fallen on earth. Thereis 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 t runks of t rees what timethe axe hath felled them, low on the earth, so lies the

prostrate Vrtra. 1.32.5



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To understand the aptness of th is simile, Refer Plate: 8.

There must have been a great loss of life during thiscatastrophe. Many Richas in Rig-Veda describe thedestruction and killings caused by Indra.

However, these may not be very convincingly co-related.Even if we presume that the population was sparse, the placewhere the catastrophe occurred was very thinly populated,the point remains ambiguous. There is just one single andconvincing reference to the loss of life due to thiscatastrophe:

Yea, even that heaven itself of old bent backward beforethy bolt, in terror of its anger, when Indra, life of every livingcreature, smote down within his lair the assailing Dragon.

6.17.9

A last bunch of quotations from the Rig-Veda is given beforeclosing this topic. These quotations mainly relate to the enemiesof Indra. There are many names given to them, but a commondenominator exists; they are all connected with the sky. Mostof these enemies are torsos, they are limbless. The idea isconsistent with the concept that these enemies were alsocelestial 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 smotehim with his bolt between the shoulders. Emasculate yet claiming manly vigor, thus, Vrtra lay with scattered limbsdisserved.

1.32.7

There as he lies like a bank bursting river, the waters takingcourage 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; Indrahath 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 fragmentedbefore the actual strike.

Adorned with their array of gold jewels, they over the eartha covering veil extended. Although they hastened, theyovercame not Indra; their spies he compassed with the Sunof 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 invigour.

3.30.8

The argument in favor of this hypothesis rests here. Toconfirm the validity, it will be essential not only to checkthe original Sanskrit Richas as given in Rig-Veda and findout their true meaning. More important is to check the rocks



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on the banks of Beas and to find out the origin of salt l akesand playas in the desert land of Rajasthan. This is a job thatno single person can take-up. If the experts in the field thinkthat the investment in terms of time, technical expertise andfinancial out-lay is worthwhile, they are welcome to carryout further investigations.

One important point of investigation could be the presenceof tektites and other types of natural glasses. As statedearlier, these glasses are formed during a comet impact.Satellite images (Plates 9 to 11) show that t he surface of theriver basin has high reflective properties. Plate 12 can beconsidered to understand the abnormal surface formation.These are, however, only indicators and confirmation isessential by collecting samples and testing them in wellequipped and reputable laboratories.

The hypothesis, if proven, has a potential to settle the longstanding 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. Tilldate the exact nature and properties of Soma has remaineda mystery. In the following pages an alternative solution isproposed. Soma is generally considered to be a plant. Whatis described in Rig-Veda does not give this assumption avery strong support. The alternative suggested here,

however, makes at least a plausible case.

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Down to the stream a maiden came, and found the Somaby the way. Bearing it to her home she said for Indra will I

press t hee out, for Sakra will I press t hee out.

Thou roaming yonder, little man, beholding every house inturn, 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 weattain 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 uswealthier? Shall we not, hostile to our lord, unite ourselvesto Indra now?

O Indra, cause to sprout again three places, these which I declare, - My fathers head, his cul tured 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 skinto her. Drawn, Satakratu! Through the hole of car, wagonand of yoke.

8.80.1 to 7

Legend tells us that Indra upon hearing the sound of Somabeing crushed came around. He gave Apala a skin withgolden hue. From her old skin, which was so diseased,lizard-like animals were created.

This small story is so potent with human desires, emotionsand saga of human grief that it rings true. If one considersthe social customs observed even today in India, it does notappear only plausible but probable.

INDRA AND SOMA

In Rig-Veda, Indra and Soma are closely connected. Somais described as a God. It is generally assumed by the scholarsto be a Plant or its Juice. The concept of Soma has remainedto be a mystery for the last century and a half. Theresearchers 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 rareand eventually was lost. All the experts seem to agree tothe above point. However, their opinions are quite differentabout the reasons for its extinction.

Rig-Veda very clearly states that Birth of Indra and arrivalof Soma on the Earth were the events that occurredsimultaneously. Based on the present hypothesis and theinformation available in Rig-Veda, we shall make an attemptto solve the puzzle of Soma.

We shall begin with Sukta No. 80 from the Eighth Mandalaof Rig-Veda. This Sukta is construed by a girl named Apala.History tells us that Apala was the daughter of Sage Atri. Shedid suffer from some kind of skin disease and was, therefore,thrown out by her husband. Apala lived with her father. Inthe present Sukta, she describes her meeting with Indra.



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Apala was going to a river nearby her home. On way, she foundSoma, put it in her mouth and started crushing it with her teeth.

This description fits a small stone or pebble, easily identifiableeither by its color or some other intrinsic property. Imaginationneeds to be stretched far and wide to make any other substancefit 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 fewRichas. These Richas describe arrival of Soma on earth.They are taken from Sukta 26 and 27 of the fourth Mandalaof Rig-Veda.

When the bird brought it, hence in rapid motion sent onthe 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 thegods, 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, thenhasting like the wind he bore the bold one. Then, wildlyraging in his mind, the archer Krsanu aimed and loosed thestring to str ike 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 hast ing fo rward in his journey. 4.27.4

These five Richas can be considered as a symbolicdescription of the comet strike. Indra is sometimes called

as a falcon in Rig-Veda supports this statement. TheseRichas state explicitly that the falcon brought Soma fromthe heavens. Not only that, one of these Richas states thatthe falcon brought thousands, ne tens of thousands of Somasin one go.

We considered the possibility that Soma was a kind of pebbleor a small stone. With the help of these Richas, we canspecify the nature of these stones. Tens of thousands of Somas from heaven were brought by the falcon. These couldbe the tektites, moldavites, or other types of natural glassesthat get formed inevitably during a comet strike.

These natural glasses are formed in a variety of colours andshapes. Of these, moldavites are green in colour.

This basis, by itself is not good enough to put forth thehypothesis that Soma means natural glass! For the

justi fica tion o f this hypothesi s, we have to consider:

Locations mentioned in Rig-Veda, where Somas were

available.

How they were collected and brought to the sacrificialceremony.

How they were processed? And

What were their properties? How they were used?



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If we are able to successfully answer all these questions;based only on the information available in Rig-Veda; thenthe validity of this hypothesis can be seriously considered.

Lake Sharyanavata and river Arjikiya are two placesexplicitly mentioned in Rig-Veda. These were the placeswhere Somas of excellent quality were available. It is quite

frequently mentioned that Somas are available in or aroundwater. Somas are also said to descend to the earth alongwith rain-drops. In one place, a river named Sushoma isalso mentioned. Unfortunately the exact location of therivers and the lake mentioned in Rig-Veda is lost in theshrouds of history. However, the association of Soma withwater and watery places is unmistakable . The theory of comet strike states that natural glasses will be formed incraters and basins and rocks created by the comet impact.These places will obviously be in the vicinity of water. Thesetektites or natural glasses which chemically can be termedas metal silicates will be formed in two ways, free andembedded. Free tektites will be formed from the dropletsof molten lava flung in air. Embedded glasses will be formedon the surface and in the inter ior of the molten flowing lavasubjected to sudden cooling. We have to accept that thesenatural glasses would be formed in abundance due to a cometstrike.

So far our hypothesis tallies well with the information givenin Rig-Veda about the formation and availability of Soma.

Rig-Veda also mentions that Somas are available on themountains. The Sanskrit words used in Rig-Veda are Adriand Giri. Adri also means a stone; therefore, it can be takento mean that Somas are found in the stones. This again,tallies well with our hypothesis.

After ascertaining the places of availability, we shall proceedwith the processing of Soma. Adequate information aboutprocessing of Soma is available in Rig-Veda. On a pair of

wooden boards called Abhishavan Phalakas, bulls hide waslaid. (Occasionally a black deer hide is also mentioned.)Somas were kept on this hide and their grinding wascommenced with the help of two stones. These stones aretermed as Grava. This was the beginning of the purificationprocess. Purification of Soma is given the utmost importancein Rig-Veda. In fact, Soma Pavamana, Soma Purified is

the deity addressed!

This first step of purification raises the first doubts aboutthe validity of the assumption that Soma was a plant. Be ita fleshy root or leaves, bark or even a fruit; upon crushing;the liquid part of the plant will get absorbed on the hide. Torecover this liquid will not only be tedious and difficult, thehallucinogen or some other active ingredient present in theliquid will be lost. Moreover Rig-Veda does not describeany process for such a recovery. If we presume that theactive drug remained in the solid part of the plant then theconcept 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 crushingrequired power. This indirectly suggests that Soma was ahard substance. Crushed Soma was then squeezed withfingers. This is rather surprising because how a substancehard to crush even with stones becomes soft enough to besqueezed by fingers? The ten fingers are commonly termedas ten sisters and the act of squeezing has sexual undertones.

Squeezing a liquid is beyond comprehension and the solidwaste Rijishwa as it is called, is not worth to give such aroyal treatment. Soma as natural glass fits this descriptionperfectly. Free and embedded natural glasses would becollected, spread on a cowhide suppor ted on wooden planksand crushed with stones. Using a little water and ten fingers,the separated pieces of these glasses will be rubbed orsqueezed to make them clean of dirt-soil and shiny.



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Another important issue that comes to the mind is that. Itis a stone-age process, nowhere a metal or metal tool isrequired or used. Before proceeding with the further processof purification, we have to take cognizance of two terms.The first is, Soma FLOWS and the second is, SomaBELLOWS, shouts or generally makes a noise. The similesgiven make it quite clear that the sound produced is not

purely physical but there is some form of energy associatedwith it. Rather than entering into intricacies of usage of these terms at this stage, we shall proceed with thepurification process as described in Rig-Veda.

The crushed and squeezed Soma is stained or filtered in thenext step. There are two strange things about this filteringprocess. The first is that Soma crushed and squeezed shouldbe a solid substance; still it is filtered like a liquid. Thesecond strange thing is that the filter used is a sheep skinwithout pours. Does it mean that a solid is filtered througha non-porous filter? Obviously, there is someth ing wrong inthe present understanding. Another strange thing is that thefilter, which is a sheep skin, is hung up high in mid-air!Unless a logical reason is found for this act, this high hungsieve appears weird.

It is on this sieve that the final purification of Soma takesplace. This purification is done by rubbing Soma on thesheep skin with ten fingers. Hymns are chanted loudly atthis time, so that Soma should arrive, arrive in plenty and

reach or attain. After Soma reaches, it is poured down intoearthen-ware pots filled with water kept below the sieve.

This water is called Bastivari and is brought quiteceremoniously from a nearby flowing water source.

At this time, while being poured, Soma runs amok and makessound! 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 skinwill produce a charge of static electricit y on its surface. Atthe same time, an opposite charge will be produced on thesheep skin. The wooly hair would stand apart and glimmerin the reflected light from glass particles adhering to them.Glass pebbles and pieces will repel each other while beingpoured and will appear to run amok. When these charged

particles will touch the water surface, there will be anelectrical discharge! That is, a small spark will be seenaccompanied by a sound. If these pebbles are poured in astream, there will be a series of sounds and sparks.

At this stage, just to get an idea of how these Somas or naturalglasses look, refer Plates 13 and 14.

These pictures show moldavites and impact glasses of various colours. The colour of these glasses depends on themetallic elements present in them. Brown, reddish-brown,black and yellow tinged glasses can also be formed. Theirreflectivity also varies. Various Richas in Rig-Veda attributevarious colours to Soma. This apparent discrepancy is alsoremoved if the present hypothesis is considered as valid.

Another point to note here is a very large surface area: massratio of these glasses. Since the accumulation of staticelectrical charge is directly proportional to the surface areaof a body, these glasses will have a potential to acquire alarge amount of static potential if processed correctly.

Rubbing these glasses on wooly skin in dry and cold weatheris likely to produce spectacular static phenomenon.

It can be no wonder that the people of this Stone Age societywould fall a prey to the magic of Soma.

Soma drops or pebbles falling from the high hung sheepskin into water below were in a way a re-creation of theevent that had terrified the people. This was the way King




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Soma had arrived on earth. He was spread amongst flowingwaters, while clouds thundered. The ritual is so designedthat 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. Arrayinghimself in the gathering and radiating he moveth to and fro

within the spheres, for again and again he wanders movingwithin these worlds.

Shatpath Brahman: 14:1:4:10

This Brahmanic text which is one of the oldest, states thisabout Mahavira, a deity to be worshipped during the Somasacrifice.

King Soma, bellowing from the high hung sheep skin willenter the water. The king will settle at the bottom of thevessel. He will then be anointed by milk, curds, honey orghee. People will drink a portion of this liquid The SomaJuice for immortality, long life, prosperity, victories inbattles and what not.

The remaining portion containing King Soma will be put inthe sacred fire as food for Indra.

The ritual of Soma Sacrifice is so pregnant with thememories of this catastrophe! The fire altar in which Somais to be put is shaped like a falcon. The Pravargya ritual inwhich an earthen vessel called as Mahavira, is subjected toa fearsome heat is reminiscent of the comet strike and thedestruction it caused. While Soma is the King, Mahavira isthe emperor! He is the one that shines yonder. He is theheat! He is so destructive that his remnants can not be thrownin water or buried in earth. The only safe place for him isthe sacred altar.

The terror that people felt is expressed best in the followingverse:

Scatter thou our Scorners, O Indra. Like a terrible creepingbeast dwelling in the mountains, hast thou come from the

farthest distance: having sharpened thy pointed, piercingthunderbolt.

Shatpath Brahman: 9:5:2:5

Many Richas can be quoted to justify this hypothesis. Thebulk of Suktas from the ninth Mandala of Rig-Veda can beused.

We shall commence with two Richas from the 83rd Sukta of the ninth Mandala;

Spread is thy cleansing filter, Brahmanspati; as prince, thouenterest its limbs from every side. The raw, whose masshath not been heated gains not this; they only which aredressed, 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. Theswift ones favor him who purifieth this; with consciousnessthey stand upon the height of heaven.

9:83:2

The one which is raw (aamh) unheated - (atapta tanu) doesnot reach (na- asnute), While that which is dressed (shrutah) attains. It is clear that pressing of Soma was not

jus t squeez ing out the juice . The re was a tec hnologyinvolved. If the ritualistic process was correctly followedthen only Soma would flow.

One more interesting point to be noted is the use of wordIndu. It is used as a substitute for Soma; but more likely




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is that, it is used to describe a specific property of Soma. Inthe later Sanskrit literature Indu is used to describe moon orthe rays of the moon. The word Indu occurs 227 times inRig-Veda and always in connection with Soma.

Quoted below is Sukta 48 of the Eighth Mandala. This is aprayer 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, bringus as a swift steed the car forward to riches.

We have drunk Soma and become immortal, we haveattained the light, the Gods discovered. Now what may the

foemans mal ice do to harm us? What, O Immortal, mortalmans 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, wiseruler, 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 sl ipping on the way ; yea let the drops I drink preserve me from disease.

Make me shine bright like fire produced by friction; giveus 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 thydevotees, of this be mindful. Spirit and power are flesh inus, O Indu; give us not up unto our foemans pleasure.

For thou hast settled in each joint, O Soma, aim of menseyes 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 nowdeposited within me. For this, I pray for longer life to Indra.

Our maladies have lost their strength and vanished; they feared and passed away in to the darkness. Soma hath risenin us exceeding mighty and we are come where men prolongexistence.

Fathers, that Indu which our hearts have drunken,immortal in himself, hath entered mortals, so let us servethis 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 oblationlet us serve thee, Indu, and so let us become the lords of riches.

Give your blessings, O ye, Gods preservers. Never maysleep or idle talk control us. But even more, may we, as

friends of Soma, speak to the synod with b rave sons around us.

On all sides, Soma, thou art our life give r; aim of all eyes,light finder, come within us. Indu, of one accord with thy

protec tions both from behind and from be fore preserve us.




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There is nothing in this prayer, which even remotely suggestshallucinogenic or aphrodisiac properties of Soma.

The prayers are made by a mind which is fully rational anddesires a long healthy life with all its physical and materialcomforts.

To come back to properties of Soma, as suggested by thishypothesis, following quotations from Rig-Veda can beconsidered. It will be clear from these verses that the Juiceis not pressed out but effused. Another important point tonote is the brightness of Soma and its juice. That some formof energy is associated with the ritual and release of thatenergy is the ultimate objective is also quite unmistakable.

So flow thou on as bright celestial juice, flow to the vast immortal dwelli ng place.

9.109.3

The sage of heaven, whose heart is wise, when laid betweenboth hands and pressed, sends us deli ghtful powers of life.

9.9.1

.Borne on thy way in fragments from the pressersarms

9.110.5

Soma, flow splendid with thy copious stream through thegreat fleece as in the olden times.

9.109.6

O Soma, while they cleanse thee, dear and watchful in thesheeps long wool, thou hast become a singer most like

Angira s; 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 Princeamongst us, nobler than noble. Roar out as thou art purified,run forward..

9.97.3

In close embraces Indu holds Soma when poured withinthe 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. Heis 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 cu rrent.

9.88.5

Swift as wide winds they lightly move, like rain storms of Parjanya, like the f lickering 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 purebright streams.

9.52.5




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The streams of Pavamana, thine, Finder of all, have beeneffused, even as Suryas rays of light.

9.64.7

Soma Juice is effused like rays of light. It is also prayedthat he should flash out splendor as of old.

Bright are these Somas blent with milk, with light that flashes br illiantly and fo rm that utters loud acclaim.

9.64.28

The pitchers, Indu, with thy streams have sung aloud invigorous 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 puri fied, yea, even for this,have sages welcomed him as King.

9.70.3

Bright, making pure his body free from spot and stain, onthe 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 songand bathes i n 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 andproperties of Soma. One can try and fit this description to aliquid or drops of liquid; it will simply not work. Richasdescribing the process of purification are not given becausetheir meaning is quite straight-forward and there are nodisputes on that count.

It is also a well known and accepted fact that over a periodof time Soma became scarce and then unavailable. Varioussubstitutes were tried. These substitutes included plants.Some of the Richas and Suktas in Rig-Veda do specificallymention some kind of plant. In the present hypothesis, theseare considered as later additions. It should also be notedthat Soma or Hoama as it is called in Avesta is certainly aplant. The references in Avesta, however, can not be co-related with bulk of the references in Rig-Veda. Thedevelopment and changes in the concept of Soma can betaken up for further research.

At the end is given a fairly lengthy, but detailed Sukta, withcomments on the important contents. It is, however, essentialto refer to a manual of sacrificial rituals. This manual is abook called Shatpath Brahman. It is one of the oldest andmost voluminous ritual books. Couple of references fromthis book is already cited, however, a few additional extractsare of great importance.

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EVIDENCE FROM SHATAPATH BRAHMAN

As per the present hypothesis, Soma does not mean a plantof any type, but pieces of natural glass formed during thecomet impact. If this hypothesis is true, then it is necessarythat books later to Rig-Veda, like SHATAPATH BRAHMAN,which describe in details the rituals followed during sacrificeceremony, give some indications about the purpose of sacrifice and nature and properties of Soma.

The most important evidence that comes from ShatpathBrahman is about the physical nature of Soma. The book states,

Soma forsooth was Vrtra; his body is the same as themountains 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 soclearly stated as to obliterate any doubt or derive any othermeaning.

Taking up this point, we, for the moment, will depart fromthis ancient scripture and look at the modern science of Volcanology.

Lava flowing out after a volcanic eruption is classifiedaccording to its temperature, viscosity and cooling rate. Lavaat a higher temperature is naturally of low viscosity. SuchLava flows rapidly and cools at a faster rate, producing, whatis technically called as a PAHOEHOE structure.

Pahoehoe structures are easily identifiable by what are

called as fingers or toes. These are protrusions of frozenlava. The structure of rocks seen on the banks of riverBeas shows a very close resemblance to Pahoehoestructure.

The important point to note is that these rocks are not likelyto be of volcanic origin. Still they appear to be igneous innature. Moreover, they are formed on a specific contourline, which is several hundred kilometers in length. Theamount of heat required for the formation of these rocksis enormous. The question that needs to be answered is,What can be the source of this heat?

Pahoehoe structures are usually accompanied by glassformation. Glass in various forms appears on the surfaceof Pahoehoe structures. Globules, sheets, shards, strandsand pebbles can be formed depending on the ambientconditions.

Plate number 17 shows a Pahoehoe structure photographedin Hawaii Islands. The glass globule seen in this plate isthe best explanation of the term,

SOMA FORSOOTH WAS VRTRA.

It also explains why Soma was called as Giripristha, whichmeans, the back of the mountains. Plate no. 18 shows thehighly reflective glassy layers formed in Pahoehoe typeof rock.



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Returning back to the scripture, we have now to deal withSvetaketu Auddalaki, who decided to use a plant calledUsana as a substitute for Soma.

It seems rather strange that people who used King Soma inthe form of a natural glass would opt for a kind of plant asthe substitute. There is no doubt that the text says that the

plant grew at the same place. But was this a good enoughreason?

Pahoehoe structures formed in Hawaii islands have been asubject of scientific studies for last few decades. Thesestructures are some times associated with glass fibers thatlook like grass. These fibers are called as, Peles Hair.Pele is the name of a Hawaii Island Goddess, associated withvolcanoes.

It will, perhaps, now seem plausible that after Soma becamescarce, people started to use these glass strands as asubstitute. And when even these strands were exhausted,other leafless plants and grasses were used.

A particular point of interest is that such strands are formedin extremely windy conditions.

Another important reference in Shatpath Brahman gives usthe 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 prayingnot to Indra but to the juice, which is invisible staticelectrical 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 alongwith other gods. They were not sure whether Vrtra was dead.They decided to send swift Vayu, the wind god, to checkwhether Vrtra was dead. Vayu accepted the mission charging

his fees, which was a right to the first draughts of Soma. Hewent out and confirmed that Vrtra was dead. The Godsrushed to collect Soma-Vrtra. But he was so putrid and foulsmelling 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 Somawith Vrtra. It also mentions the horrific foul smell that musthave enveloped the atmosphere immediately after thecatastrophic comet strike.

The terror that was felt by the people is expressed best duringthe rituals of UPASAD.

Upasad literally means being besieged. The gods besiegedthe demons. Upasad is performed to keep the memory of the event alive. It always precedes the Soma sacrifice. Inone of the rituals, the host digs two waist-deep pits in theground. The pits are inter-connected by a small tunnel. Thehost and the chief priest then enter these pits. Through theinter-connecting passage they hold hands and enquire abouteach others safety!

Bhadram says one and Kshemam says the other. This isthe way to indicate that both of them are safe. What possibleexplanation this ritual can have apart from the remembranceof an ancient terror! The priests, while going from one placeto other are supposed to creep by bending their bodies at



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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 andall those who have commented on Shatpath Brahman havenot come up with a good explanation. A ritual connectedwith this ceremony, asks the strongest man in the assemblyto sit in the south. This was the direction from which thedemons had attacked and Indra had protected the Gods. Thestrongest 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 thesacrifice 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 e lse is dark sowas 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 difficultto explain this statement without taking cognizance of thepresent hypothesis. In fact, HE THAT BURNS YONDERis the deity of Soma sacrifice and rituals like Pravargya.

The ritual of Pravargya shows an obsession with fire andheat. To get an idea of intense heat produced duringPravargya, refer Plate: 15. This photograph is taken at the

Soma Sacrifice conducted in Trichur, a city in Kerala, duringthe year 2003.

At the same function, a char iot was built to bring King Somato the place of sacrifice. Plate 16 shows this chariot. It isevident that the design of this chariot is very ancient, perhapsgoing 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 inthe 8th millennium B.C.

The evidence of this comet strike inc ludes a long rocky stripin Punjab and salt playas of Rajasthan.

Taurid stream, comets Encke and Swift-Tuttle are recentlybeing studied. M/s. Clube and Steel, two astronomers fromCambridge University have recently put forth a hypothesisthat catastrophic events took place on earth during theHolocene period due to these comets.

Birth of Indra and arrival of Soma are the events intrinsicallyassociated with the comet strike.

While Indra was the comet that, shines yonder, wanderinghither and thither on the divine paths; Soma was the naturalglass formed during the comet strike.

Vrtra means the strips of rocks formed due to melting of earth surface. These rocks contained natural glasses orSomas.

Vrtra and Soma were initially one and the same and bothhad rock-like bodies.



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A very foul smell prevailed when Soma was first discovered;supporting the theory that heavy floods must have followedthe comet strike.

Although Indra was the one who shines yonder; he did notdo so in the beginning. His birth was so terrifying that heachieved 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 logicallyexplained.

The rocks seen on the banks of Beas appear to be Pahoehoetype. However, their origin does not appear to be volcanic.(It is for the geologists to explain the origin and determinethe age of these rocks.)

People collected Somas or natural glasses with rocks, brokethem into small pieces, and cleaned them. Purification of these glasses included rubbing them on a sheep skin. Thisinduced static charges which were considered as the divinepower of Soma.

Discharge of this static electricity was an exciting audio-visual ritual. It soon gained popularity and resulted in awide spread Soma cult.

As Soma became scarce, it was at first substituted by glassstrands and later by grass like leafless plants.

Soma as mentioned and described in Avesta and some versesin Rig-Veda is most certainly a plant. (Does this clearlymean that a major part of Rig-Veda pre-dates Avesta? (It isfor the indologists to explain this discrepancy.)

Indra is a comet seen in the sky. Vrtra, Ahi etc. are the rockformations which obstructed the flow of rivers. Battlebetween Indra and the demons means the event of the fall of comet. This is what Rig-Veda states. (Can these verseshave other meanings which can be explained with a betterand more logical hypothesis?)

In fact, following references in Rig-Veda are not given muchattention 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. Ashaniis the word occasionally used. This data again tallies wellwith the present hypothesis.

The validity of the present hypothesis is dependent on proofsto be provided by physical sciences.

If proven, it will be necessary to review the entire chronologyof ancient Indian History.

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SUKTA: 9.86

Thy gladdening draughts, O Pavamana, urged by song flowswiftly of themselves like sons of fleet-foot mares . The dropsof 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 havethine exhilarating juices darted forth. Soma drops rich inmeath, waves, to the thunder armed, to Indra, like milchkine 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 swif t, have

been, O Pavamana, poured with milk into the vat. The Rsishave poured in continuous Soma drops, ordainers who adornthee, Friend whom Rsis love.

O thou who seest all things, Sovran as thou art and passingstrong, thy rays encompass all abodes. Prevading with thynatural powers thou flowest on, and as the whole worldslord, O Soma, thou art king.

The beams of Pavamana, sent from earth and heaven, hisensigns who is ever steadfast, travel round. When on the

sieve the golden hued is cleansed , he rests within the vatsas one who seats him in his place.

Served with fair rights he flows, ensign of sacrifice; Somaadvances to the special place of Gods. He speeds with

thousand currents to the reservoir, and passes through the filter bel lowing as a bul l .

The Sovran dips him in the sea and in the streams, and set in rivers with the waters wave moves on. High heavenssustainer at t he centr al point o f ea rth raised on t he f leecy

surface Pavamana s tands.

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 pur ify

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 mysterioustreasure 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

beauti ful 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 mightybooty in the van of war; the well armed steer is purified byworshippers.

This heedful Pavamana, like a bird sent forth , hath withhis wave flowed onward to the fleecy sieve. O Indra, through



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thy wisdom, by thy thought, O Sage, Soma flows bright and pure be tween the earth and heaven.

He, clad in mail that reaches heaven, the Holy one, fillingthe firmament stationed amid the worlds, Knowing, therealm of light, hath come to us in rain ; he summons tohimself 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

sta tion that he hath i n lo ftiest heaven he comes victoriousto all encounters he re.

Indu hath started for Indr as specia l place and slightsnot as a Friend the promise of his Friend. Soma speedsonward like a youth to youthful maids, and gains the beaker by a course of hundred paths.

Your songs, exhilarating, tuneful, uttering praise, are comeinto the places where the people meet. Worshippers haveexalted Soma with their hymns, and milch kine have comenear to meet him with their milk.

O Soma, Indu, while they cleanse thee , pour on usaccumulated Plentiful, nutritious food, Which, ceaseless,thrice a day shall yield us hero power enriched with sto re of nourishment, and strength, and Meath.

Far seeing Soma flows, the Steer, the Lord of hymns, theFurtherer of the day, of morning, and of heaven. Mixed with the streams he caused the beake rs to resound, and withthe singers aid they entered Indras hea rt.

On with the prudent singers, flows the ancient Sage and guided by the men hath roared about the vats . ProducingTritas name, may he pour forth the meath, that Vayu and

Indra may become his friends.

He being purified hath made the Mornings shine; this, eventhis, is he who gave the rivers room. He made the ThreeTimes 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 madestSurya 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 d ids t unbar t he

cow-sta ll 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 hi therward, even thee, O Indu, thee

whom all our hymns adorn.

Seven milch kine glorify the tawny coloured One while withhis wave in wool he purifies himself. The living men, themighty, have impelled the Sage into the waters lap, the placeof sacrifice.

Indu, attain ing pur ity , plunges through the foe, making His ways all easy for the pious man. Making the kine hismantle, he, the lovely Sage, runs like a spo rting cour ser onward through the fleece.

The ceaseless watery fountains with their hundred streamssing, as they hasten near, to him the Golden hued . Him,clad in robes of milk, swift fingers beauti fy on the thi rd

height and in the luminous realm of heaven.

These are thy generations of celestial seed; thou art theSovran Lord of all the world of life. This Universe, O



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Pavamana, owns thy sway; thou, Ind u, ar t the fir stestablisher of Law.

Thou art the sea, O Sage, who bringest all to light ; under thy Law are these five regions of t he world . Thou reachest out beyond the earth, beyond the heavens; thine are thelights, O Pavamana, thine the Sun.

Thou in the filter, Soma Pavamana, art pur ified to support the region for the Gods. The chief, the longing ones havesought to hold thee fast, and a ll these living creatures havebeen turned to thee.

Onward the Singer travels over the fleecy sieve . The Tawnysteer hath bel lowed in the wooden vats . Hymns have beensung aloud in resonant harmony, and holy songs kiss him,the Child who claims our praise.

He hath assumed the rays of Surya for h is robe , spinningas he knows how, the triply twisted thread. He, guiding tothe newest rules of Holy Law , comes as the Womens consort to the spec ial 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 for th, with his hundred str eams , Wealthbringer, lifting up his voice while purified.

Fain to be cleansed, thou, Pavamana, pourest out , likewondorous Surya, through the fleece, an ample sea.

Pur if ied wit h hands , pressed by men with stones, thouspeedest on to mighty booty bringing war.

Thou, Pavamana, sendest food and power in streams, thou sit tes t in the beakers as a hawk on trees , For Indra poured as cheering juice to make him glad, as nearest and farseeingbearer-up of heaven.

The sisters seven, the mothers, stand around the babe, thenoble, new born infant, skilled in holy song, Gandharva of the floods, divine, beholding men, Soma, that he may reignas 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 oi l rich in sweets ; O Soma, let the folk abide in thy dec ree.

O Soma, thou beholdest men from every side; O Pavamana,Steer, thou wanderest through these. Pour out upon us wealthin treasures and in gold; may we have strength to live amongthe things that be.

Winner of gold and goods and cattle flow thou on, set asimpregner, Indu, mid the worlds of life. Rich in brave menart thou, Soma, who winnest all; these holy singers wait

upon thee wi th the song.

The wave of flowing meath hath wakened up desires; the steer enrobed in milk plunges into the streams. Borne onhis chariot sieve the King hath risen to war, and with athousand 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 blessingthat gives children, wealth that harbours steeds.

When days begin, the strong juice, lovely, golden hued, isrecognized by wisdom more and more each day, He, stirringboth 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, caressthe mighty strength and balm him with meath. They seize



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the flying s teer at the streams breathing place ; cleansingwith gold they g rasp the Animal he rein.

Sing forth to Pavamana skilled in holy song; the juice is flowing onward like a mighty stream. He glideth like aserpent from his ancient skin, and like a playful horse thetawny steer hath run.

Dweller in floods, King, Foremost, he displays his might,set among living things as measurer of days. Distilling oilhe 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 sta lk that cla ims our pra ise , whensingers have approached his beauteous robe with song.

Thy streams that flow forth rapidly collected run over the fine fleece of the sheep as t hou art cleansed . When, Indu, thou art balmed with mi lk with in t he bowl , thou sinkest inthe jars, O Soma, when expressed.

Winner of power, flow, Soma, worthy of our laud; runonward to the fleece as well beloved meath. Destroy, O Indu,all voracious Raksasas. With brave sons in the assembly let our speech be bold.

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