| In the next Hymn we read of the mortar pressing stones which are used to squeeze the juice from the mushroom, reducing its nauseating properties. The mushroom is the sovereign of the forest, similar to the king of the kingdom. Tools used for the sacrifice are mentioned as implements. And lastly, a filter made of ox hide is mentioned as being used for purification of the juice, likely for separating it from the fiber: (1) THERE where the broad-based stone raised on high to press the juices out, O Indra, drink with eager thirst the droppings which the mortar sheds. (2) Where, like broad hips, to hold the juice the platters of the press are laid, O Indra, drink with eager thirst the droppings which the mortar sheds. (6) O Sovran of the Forest, as the wind blows soft in front of thee, Mortar, for Indra press thou forth the Soma juice that he may drink. (7) Best strength-givers, ye stretch wide jaws, O Sacrificial Implements, like two bay horses champing herbs. (8) Ye Sovrans of the Forest, both swift, with swift pressers press to-day Sweet Soma juice for Indra's drink. (9) Take up in beakers what remains, the Soma on the filter pour, and on the ox-hide set the dregs. (RV1) Hymn XXVIII. Indra, Etc. In the next hymn, we encounter the thunder bolt wielder, which is similar to the archer. The bolts of lightning and thunder being understood by the ancients to engender the mushroom. To slay the dragon means to harvest the mushroom, and one of the locations mushrooms can be found is laying on the side of the mountain: (1) I WILL declare the manly deeds of Indra, the first that he achieved, the Thunder-wielder. He slew the Dragon, then disclosed the waters, and cleft the channels of the mountain torrents. (2) He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvaṣṭar fashioned. (RV1) Hymn XXXII. Indra. In the next hymn, we read about the altar and something which appears to fly down to rest upon it. These are the flying, swift steeds. These mares are mentioned in ancient texts as visions in the night, or night-mares: (1) THE altar hath been made for thee to rest on: come like a panting courser and be seated. Loosen thy flying Steeds, set free thy Horses who bear thee swiftly nigh at eve and morning. (RV1) Hymn CIV. Indra Once again we read about the horses, similar to a chariot. A treasure from heaven, the food of the earth, in essence is mentioned and it lay concealed in the ground. It is compared to a bird, nestled in rock. Just like the egg, the rock symbolizes the mushroom as it first emerges from the earth. And lastly, the treasure being mentioned is said to be a food, or something consumed: (2) Let thy Bay Horses bring thee hither as the Sun, as every day they bring the Sun. (3) He found the treasure brought from heaven that lay concealed, close-hidden, like the nestling of a bird, in rock, enclosed in never-ending rock. Best Aṅgiras, bolt-armed, he strove to win, as ’twere, the stall of kine; So Indra hath disclosed the food concealed, disclosed the doors, the food that lay concealed. (RV1) Hymn CXXX. Indra |
The Soma is now brewed, another description of a juice, and the person doing this is referred to as a sacrificer and singer. The reason being, because he is sacrificing the god or deity inside the mushroom. This subject is covered more in depth as we progress through the chapters: (14) Who aids with favour him who pours the Soma and him who brews it, sacrificer, singer. (RV2) Hymn XII. Indra Next we read about Vrtra who is the antagonist of Indra, our hero who wins the contest. Vrtra is the dragon of the deep which must be slayed, to gather the riches, or treasure, i.e. the mushroom which must be harvested. He is the opponent as Tiamat is to Marduk in Babylonian myth: (17) Call we on Maghavan, auspicious Indra, best Hero in this fight where spoil is gathered, The Strong who listens, who gives aid in battles, who slays the Vṛtras, wins and gathers riches. (RV3) Hymn XXXII. Indra Food of the gods is a commonly used euphemism for the mushroom, but not only that, the one who consumes this, is now shown as being brave or foeless and a doer of wondrous deeds, wonder being a known mental condition of mushroom intoxication: (1) BOUNDLESS and wasting not, the heavenly food of Gods goes to the foeless One, doer of wondrous deeds. Press out, make ready, offer gifts with special zeal to him whom many laud, accepter of the prayer. (RV-5) Hymn XXXIV. Indra Since the advent of patriarchy, we see all the main deities, from India onward, expressed as male heroes, so the cow is then represented as the bull, and Indra is the bull of the sky, from whose dung the mushroom grows. Here, he is described as both Bull of heaven and earth and the rivers, which might indicate rain or heavenly milk: (21) Thou art the Bull of earth, the Bull of heaven, Bull of the rivers, Bull of standing waters. For thee, the Strong, O Bull, hath Indu swollen, juice pleasant, sweet to drink, for thine election. (RV-6) Hymn XLIV. Indra In the next hymn, we have the epithet of Lord of Cattle because Indra is a cattle deity: (6) Thine is this world of flocks and herds around thee, which with the eye of Sūrya thou beholdest. Thou, Indra, art alone the Lord of cattle; may we enjoy the treasure which thou givest. (RV-7) Hymn XCVIII. Indra. |