Tr. What remains, hold in the two chamasa vessels, pour the Soma on the filter and set the residue on the cow-hide.
The address is best taken to oneself; there is no diminution in the ritualistic meaning.
camvoḥ of the chamasa bowls—they being mentioned in dual, they mean platters for pressing out; śişğam what remains after pressing out; somam Soma; udbhara salvage, collect (bha for hr and graḥ); collecting, pavitre in the filter for purifying; asrja bring and put; having poured goḥ adhi tvaci on the base of cow-hide; ni dhehi set.
(vide at the end of this discussion)
(In this hymn in discussing the meaning of the Mantras, we have given secret sense of the mortar, the tree, receiving vessel and the like and also of the lines like “Vast-based high is the stone”, “The pair of platters are made like the hips”, “The woman practises ingress and egress” and “He fastens the churning rod”. It is to be understood that this is not a figment of our imagination but has been arrived at by studying the coherence of other similar hymns and contemplating on their meaning, by examining the references to Soma libations in other Shastras, as well as by a critical study of sentences in the Brahmanas like Satapatha. Here in this connection certain sentences from the Brahmanas and portions of Mantras are cited as illustration. First this has to be borne in mind : in the works of Brahmanas and in their Upanishads, the Mantras of hidden meaning are said to have a paroksa sense. parokṣa means not visible to the naked eye, secret. That is why it is said covertly. In lines like "The gods are the lovers of the covert, as it were, they hate the directly visible", the commentators say that they hate taking the very name of the overt. As would say the commentators on this sentence in Satapatha : “High-based bowl with aperture below, in it is laid glory of the All-form”—“This is the head which is in the shape of a bowl. How? This has the aperture below. The head is like the base of the bowl and the mouth is like the hole below... just as Soma is filled in the bowl likewise the All-form, the universe of multiple forms is set in the head”. Comments like these impart the explanations to the hidden sense of the words.
The application of this hymn is in a Soma sacrifice called the Rapid Rite. Sayana's commentary on Aitareya Brahmana says that a sacrifice is known as Rapid Rite where the Soma juice is extracted and offered in a speedy straightforward manner without mix-up of sacrificial victim. It is important to bear in mind the explanation of this rite replete with secrets. Basing on the Brahmana (Ait. Br. 33. V) and using the lines in Sayana's commentary this is here summarised. When Shunashepa endowed with Divine Grace was released from the triple cords, the priests said to him, “May you only get us to the close of this day" (the meaning is that he should attain to the culmination of the rite of Soma libation of the day). Accordingly Shunashepa perceived for them this Rapid Rite of Soma Sacrifice. Here the modus operandi is narrated, this can be taken as capable of application in the inner sacrifice. First with the four Riks beginning with yacciddhi he did the extraction. With ut sişam, the last, ninth Rik, he poured the juice down in the receiving vessel. Then with the four Riks beginning with yatra grāvā, he offered the Soma in sacrifice. Here there are three parts of the rite, extraction of Soma, placing it in the receiving vessel and sacrificial offering. These also find a place respectively in the inner sacrifice; accordingly we have expatiated on the meaning of the hymn.
Before we demonstrate with the sentences in the Sruti which convey the said meaning, the difficulty apparent in the gross interpretation has to be said about the rite of Soma extraction. The manner of the extraction rite is as follows. First the Soma is struck with stone, then the Soma juice is pressed betwixt the platters used for extraction, then it is put in the strainer for purification and afterwards the Soma thus prepared is placed in the receiving vessel. Finally sacrificial offering; there is no rule that the offering should be done only in fire. It may be in water as well. It has to be understood that this order of events is appropriate in the inner sacrifice as well. The purport has been said. Thus, the stone cannot become the pestle, neither the Soma is extracted in the mortar. There should be no doubt for anybody that it is done only betwixt the platters for extraction. Of course there is a place for pestle and mortar in Vedic rites like removing the chaff from the grain. Any way the stone used for extraction does not become pestle. It was necessary for the ancients for application in the rite to commentate that the word mortar was in the sense of the platters for extraction and the stone in the sense of the pestle. Thus as the word vanaspati is used in the dual number in the seventh and the eighth Riks, the old traditionists said pestle and mortar for the purpose of the rite; otherwise it would be inappropriate. In the ninth Rik the word bowl is used in dual. There also in spite of the difference between the bowl and the platters for extraction, the commentary calling as honorific usage became necessary. Why are words used in this way in the Mantras? It has to be said that the words are thus kept so as to provide room for interpretation in the external sense. This hymn will clarify that the hidden sense alone is important in the opinion of the seers. That is why covert words like stone, extraction platters are used, which are famous in Srauta rites and the hidden meanings of which are demonstrated in the Mantra Brahmanas. Also usage suggesting even an obscene meaning occurs here, viz., 'the woman practises ingress and egress'. Though just as Yaska had said in explaining the sense of the name sipivista we would be able to take the praiseworthy sense leaving the despicable meaning, what doubt is there that this kind of usuage itself like a conundrum would suggest a different hidden meaning? In stanzas like “The man grinds those two rays extended; girl, it is not the same as you think', it is clear one is left to seek a different meaning. Otherwise what is achieved in expounding an obscene sense? In the commentary of Skandasvamin on ingress and egress only the despicable meaning pertaining to the rustic physical act had been mentioned.
Where on the face of it an obscene sense has been inappropriate, in phrases like 'the udder of the father, mother desirous of establishing herself, the lover of young sisters', other such different meaning has been clearly managed. It will surely suggest to the learned that the Mantra is composed of covert words, there is'doubtless a hidden meaning perhaps some suggestive indication. In this hymn, with the aid of the symbolic set-up as shown by us for the stone, the platters and the like, the sense of the Mantra has to be contemplated. We have expounded the symbol that the pair of the extraction platters, the couple of receiving bowls are the forms of life and mind substance. The sentence in the Brahmana which we are giving as an illustration also favours. the symbolic form of the extraction-platters. There is a speciality, of course, the platters are said to be earth and heaven. Though they also bring to our mind the high divine place and the low earthly plane of consciousness, yet the way of exposition of the symbols in the Brahmanas which advocate many divisions is difficult to penetrate and also unnecessary for us. It is clearly stated that the stone is the thunderbolt in the Mantras dealing with extraction and in the Brahmanas expounding them. That stone belongs to Indra and is situated high. Just as the Indra on high, with the stone, with the thunderbolt high above strikes Vritra, likewise Soma struck by the stone emits its juice. In this way the Soma juice is extracted. Here is the sentence from Shatapatha explaining for us in the ritual the meaning of the Mantra. "Set the strength" in the White Yajur Veda (2.9.4), 'Set the strength' is only set the juice'. It is said, “The intellect is strong and so let the intellect set the strength. These are only these platters... One that hits these platters... from this uplifted thunderbolt earth and heaven terrible... the sin is struck and not the Soma." Here it is clearly stated that the stone is the thunderbolt. When it strikes for the extraction of Soma, the sin is struck and not the Soma. The Mantras for Soma-extraction belonging to the Adhwara Shakha, themselves expound the lofty hidden sense. "By that Soma of yours which is the Splendour in Heaven, on earth and in the vast mid-region create extreme wealth to this sacrificer who gives and lauds" (W.Yajur Veda, 6.33). Like this other Riks are there in hundreds. Also in Rik Samhita there exist hundreds of Mantras revealing the real form, place and power of the stone that it is the thunderbolt above-based, glory of Indra, the cause of extracting the Soma, the divine luminous Word effectuating the inner sacrifice. It is common for words like urdhvabudhna, prthubudhna, to have the meaning above-based, vast-founded, in the lines of the Mantras. Here are certain Riks demonstrating the said sense. “O Indra of hundred deeds, stand above in this plenitude for our increase” (1.30.6); “Like God Savitr stand high above for increase; the giver of plenitude high above" (1.36.13); The universe itself has its base above. To make our setting fixed above, our life proceed above, all the gods are above. “Let Indra, Agni or Savitr standing high above lift us above"—this is the constant prayer in the Vedas. “Above, guard us from evil, with the ray of intuitive vision... accomplish, you live to lift us above" (1.36.14). Then there are certain places where prthubudhna occurs. “O Agni possessed of Ray-Cow... long wealth vast-based, of assembly" (4.2.5); “Proceed towards, Indra.causing delight, strive the men towards the house of earthly light. Then what is broad-based in them that these women set in waters as manhood” (1.169.6). Here the men-powers, high above, of immense foundation, are mentioned as 'women’. “Riches-full of powerful Mantras, God-possessing, high above, wide and based on vast foundations above, virile with the Rishi's inspiration, conquering the opposing force,-such riches mighty and colourful vouchsafe to us, O Indra" (10.47.3). Then we outline portions of Mantras briefly that the stone is above, the synonym of rock in the form of luminous Word and only by the Word above is Soma extracted. "Drop down from heaven the bolt that is above” (2.30.5); ;“like the two stones praising for his purpose” (2.39.1); “The seat... where the stone the singer chants" (1.83.6); “O the slayer of Vritra mount on the chariot... below let the stone attract with the voice the mind in the extracted Soma” (1.84.3); “That our mind? that our stones that extract the Soma” (1.89.4); "Go you both where the stone voices forth" (1.135.17); “The skilful doer of dextrous hand possessor of Truth the natural hearings of oneself... fashioned the sacrifice with stones above” (3.54.12); “Thy luminous rays are said to be like stone” (5.25.8); "Indra born made the mind steady...the stone shining with powers” (5.30.4); "He the poeple...the stone voicing forth bore down on the altar” (5.31.12); “The ocean of the male power (Bull) amidst Heaven is set the dapplled Cow-Ray” (5.47.3); “That you is extracted with stones for the gods” (9.80.4); “Hurt by stone extracted, o Soma thou repairest to the strainer bearing great valour in the laud" (9.67.9). Like this there are other Mantras in hundreds which demonstrate the form and valour of the stone above pertaining to Indra, dealing with sense of the inner sacrifice. They abound in incoherent meaning at certain places though they can somehow be capable of application in the ritualistic sense. The hymn, “Being the womb I sought, among the hymns of Vamadeva has clearly the secret of the highest meaning. It stands appropriately with the use of the symbol-words cow, beaker and the like, accepted as if helplessly even in the ritualistic commentaries. We close this discussion outlining the last Rik of this hymn : "Below the white beaker anointed with the cow's yields.” Apprehending further expatiation, we do not give a commentary. But this has to be borne in mind. Here the beaker is the Drona Kalasha used in the rite. It is white, pure. The purified body itself is the vessel. It is anointed, that is drenched with the cow's yields, rays of consciousness. Other things can be guessed. Let not the thinkers be deluded into thinking that with difficulty the esoteric meaning is derived of the hymn, "yatra grāvā” which is replete with the words denoting the rites and implements which are obviously the tools in the outer sacrifice. That is why it is enough to say that at least in brief the concealment of the secret sense is exposed and here also incoherence of the external sense in some places is pointed out.)
We shall now by way of discussion only deal with the purport of the hymn. The thought has been deliberated upon substantially and can be seen elsewhere. The appropriateness of the meaning of the hymn now under statement is to be comprehended there. In the four Riks, yatra grāvå, etc. the second half of each is the same. The meaning is this : having spoken of the suitability for the acceptance of Indra of the Soma-juices pressed out in the body denoted by the word ulūkhala, mortar, Indra is prayed to for its drinking. How are the Soma-juices pressed, what is the implement to accomplish this, what is the procedure? These and such are stated in the first half of the Riks.
With the stone above, the thunderbolt of Indra, endowed with executive power impregnated with the light of knowledge, remover of the many coverings, striker of inert solid and liquid elements obstructing the flow of the Soma juice which is the delight hidden in the human mind-life-body, the achiever of the plasticity of the wooden elements like matter which are the basis of the hidden Soma juices processed by its own blows—thus with the initiator of the flow of the sap of delight is the pressing of Soma effected. To denote all this it is first said in the first Rik "in which inner sacrifice the stone widebased is above”.
When the inner sacrifice is in progress, there are other equipments symbolised by the two platters for the extraction.
In the second Rik are stated : only when these two are there in the place of platters (for extraction) representing the powers of knowledge and action as the twin mind and life in the body, inseparably joined, engaged in one task, for the extraction of the essence of all experience of the sacrificer, the sap is pressed out in his body represented by the mortar; by the simile of the hips are indicated that these platters for extraction are paired like the heaven and earth; and life and mind represented by these two are inseparable and well-harmonised.
As the inner sacrifice proceeds, the power pervading the whole being of. man the sacrificer, natural characteristic like the light to the sun, inseparable, supervises wide awake for the effectuation of the sap in the body denoted by the mortar, its double movement of ascent and descent.
Thus the coming from above, the descent denoted by the term upacyava; the going up from the base of the body, the mode of movement denoted by the term apacyava; and the knowledge to gain control over both is being acquired by the Shakti, Power of man, denoted by the term nāri who learns the esoteric science in the inner body. This is stated in the third.
Just as in the outer sacrifice, they fasten the churning rod in the infusion for the firmness of the vessel, similarly in the inner sacrifice, the spinal chord is made like the Mandara hill in the churning of the nectar, by, special divine Power, the causes leading to the pressings of Soma, in order to establish an almost stunning stillness in the body for holding the sap of the Soma of delight that is being pressed out by the special play of the power of knowledge and action arising from the association of mind and life. This is stated in the fourth.
Thus having stated in this quartette of. Riks, the implements and the actions aiding the pressing of the sap of pure delight extracted from the body, the Rishi prays 'Lord Indra, do thou accept such Soma.'
Then in the next four Riks, the seer celebrates the ritual of pressing the Soma-juice. The two platters in which the Soma is squeezed are the two platters of extraction; they being wooden are referred to by the word vanaspati. Here first, in the two Riks, it is the body-denoted by the word ulūkhala (mortar) that is lauded. The body is the foundation of life and mind denoted by the two platters of extraction. That too is vanaspati because it is a product of evolution of bulbs and roots and fruits. Even though ‘in house and house’ the body of each man is yoked, still that body is special in which Soma is pressed out; hence let there be the cry of victory, O body, though you are inert, you bring to birth Soma, you have acquired knowledge. This is chanted in the fifth Rik.
Your powerful, executive, life is spurred to action in front, therefore press out Soma, release the essence of all experience, hidden in you, immersed in your deepest, dense regions of obscurity which is to be given to the gods. This is proclaimed in the sixth Rik.
In the seventh are compared with the horses of Indra, life and mind in the body, the vanaspati, loudly exultant, full of strength, endowed with the power of enjoyment.
Along with special powers, great, endowed with high status, causing the effusion of Soma, you both press the honey-sweet Soma for the acceptance of Indra—thus are addressed in the eighth, life and mind denoted by the term vanaspati.
In the last, the ninth, is stated : let the Soma juice be deposited for Indra in the pure body, the perfect vessel, denoted by the term wooden jar.
Here must be kept in mind what was said as to what is to be done before the depositing of the pressed out juice in the jar of the body.
The residual Soma in the platters of life and mind which are like the bowl, is taken and poured into the pure place above the body for purification and spread on the cow-hide of physical matter which is the protective covering—cow denoting the ray of light of consciousness; and this sap so purified and cultured should be deposited in the material body denoted by the term wooden jar. This is what is said.
Thus ends the twenty-sixth Group in the second Chapter of the first Eighth.