Soma is considered a Juice which was Prepared by our Ancestors by Herbs of the leave of a plant.It is one of the most famous Drink In Vedas And In Rig veda whole Mandal 9 Is attributed to it.

  • But many Sites and people claim Soma was not any kind of drink in Vedic times,It was just used as an Metaphor for Spirituality/Immortality.

Even A Similiar Rig Vedic verse states

One thinks, when they have brayed the plant, that he hath drunk the Soma's juice; Of him whom Brahmans truly know as Soma no one ever tastes. 4 Soma, secured by sheltering rules, guarded by hymns in Brhati, Thou standest listening to the stones none tastes of thee who dwells on earth.(Rig Veda book 10 hymn 85 Verse 3 And 4)

Now these Verses may Prove Soma was not really a drink available On earth and it was the Drink of Devas available to them

So My question is any Scriptures Like Brahmana/Epica/Vedas talk That Soma was kind of drink?Is the Recipe of it available In scriptures?If yes,then what can be interpretation of these Vedic Verses.

Note-My question is not duplicate Of this Which rituals need Soma? If the Soma plant is extinct, is there any substitute for it? in this question,It is directly claimed that Soma was a drink/plant and it is answered on that bases and It does not answers my Question.


5 Answers 5


Soma is not a metaphor rather it represents two distinct yet related things - ONE is the Moon-god also known as Chandrama and other is the invigorating drink that was consumed by the gods. They are both inter-related hence there is sometimes confusion regarding its real nature but the following excerpts should be able to help us understand the distinction as well as their relatedness.

The Shatpatha Brahmana 1.6.3 mentions:

  1. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma.

The Section 1.6.4 details this further through the following verses:

  1. The gods said, 'Nothing but Soma will satiate him: let us prepare Soma for him!' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon.

The verse ahead actually clarifies how Soma can be both the moon as well as the food of gods:

When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters and plants. He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together (amâ vas), therefore that (night of new moon) is called amâvâsyâ (the dwelling together, or at home).

  1. They prepared it (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him.

  2. In the same way as the Soma stalk becomes strong (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice. Such is likewise the significance of the new-moon ceremony (and the Sânnâyya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)

This means Soma, the moon-god comes and resides in the water bodies and plants on Amavasya night and his essence is collected through the plants with water. How do cows come into the picture? Because they consume plants and water and produce milk so their milk is added to the mixture but only when it is collected on new moon days.

  1. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,--so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the Sânnâyya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky.

  2. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sânnâyya), thinking, 'when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust.

That is the reason oblations of Soma are given to the gods to offer them the food that was theirs and had come to earth! These verses also tell us that Soma was not just plant juice but was a mixture that also used cow-milk.

Coming to the plant we find the entire Mandal 9 of the Rig Veda dedicated to Soma. It has some really interesting verses that tell us how it was derived and distilled from the plants and am sharing the very first one here:

1 In sweetest and most gladdening stream flow pure, O Soma, on thy way, Pressed out for Indra, for his drink.

2 Fiend-queller, Friend of all men, he hath with the wood attained unto His place, his iron-fashioned home.

3 Be thou best Vṛtra-slayer, best granter of bliss, most liberal: Promote our wealthy princes' gifts.

4 Flow onward with thy juice unto the banquet of the Mighty Gods: Flow hither for our strength and fame.

5 O Indu, we draw nigh to thee, with this one object day by day: To thee alone our prayers are said

6 By means of this eternal fleece may Sūrya's Daughter purify **Thy Soma that is foaming forth.

7 Ten sister maids of slender form seize him within the press and hold Him firmly on the final day.**

8 The virgins send him forth: they blow the the skin musician-like and fuse The triple foe-repelling meath.

9 Inviolable milch-kine round about him blend for Indra's drink, The fresh young Soma with their milk.

10 In the wild raptures of this draught, Indra slays all the Vṛtras: he, The Hero, pours his wealth on us.

The verse above indicate that the juice was 'pressed' out of the plant and mixed with milk. Not sure what the ten maidens refer to but it could be a wooden strainer similat to the ones used by Parsis. They use a mortar (hawan) and pestle (dastag/abar-hawan/labo) for pounding and extracting the juice from the plant, and a nine-holed strainer (surakhdar tasjta), and a bowl for holding the juice.

The next Rig Veda Book 9 Hymn 2 also helps us understand this further by mentioning a purifying cloth which probably acted as a filter fro the draught:

1 Soma, flow on, inviting Gods, speed to the purifying cloth: Pass into Indra, as a Bull.

2 As mighty food speed hitherward, Indu, as a most splendid Steer: Sit in thy place as one with strength.

3 The well-loved meath was made to flow, the stream of the creative juice ne Sage drew waters to himself.

4 The mighty waters, yea, the floods accompany thee Mighty One, When thou wilt clothe thee with the milk.

5 The lake is brightened in the floods. ?Soma, our Friend, heaven's prop and stay, Falls on the purifying cloth.

6 The tawny Bull hath bellowed, fair as mighty Mitra to behold: He shines together with the Sun.

7 Songs, Indu, active in their might are beautified for thee, wherewith Thou deckest thee for our delight.

8 To thee who givest ample room we pray, to win the joyous draught: Great are the praise& due to thee.

9 Indu as, Indra's Friend, on us pour with a stream of sweetness, like Parjanya sender of the rain.

10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength Primeval Soul of sacrifice.

The last verse also reaffirms that it is the Primeval soul of sacrifice re-affirming the story from the Shatpatha Brahmana. The very next hymn mentions that the God Soma, (through the plant juice) made ready with the hymns, was stored in vats of wood:

1 HERE present this Immortal God flies, like a bird upon her wings, To settle in the vats of wood.

2 This God, made ready with the hymn, runs swiftly through the winding ways, Inviolable as he flows.

3 This God while flowing is adorned, like a bay steed for war, by men Devout and skilled in holy songs.

4 He, like a warrior going forth with heroes, as he flows along Is fain to win all precious boons.

5 This God, as he is flowing on, speeds like a car and gives his gifts: He lets his voice be heard of all

6 Praised by the sacred bards, this God dives into waters, and bestows Rich gifts upon the worshipper.

7 Away he rushes with his stream, across the regions, into heaven, And roars as he is flowing on.

8 While flowing, meet for sacrifice, he hath gone up to heaven across The regions, irresistible.

9 After the 'way of ancient time, this God, pressed out for Deities, Flows tawny to the straining-cloth.

Rig Veda Book 9 Hymn 6 re-affirms our notion that the ten maidens mentioned in the first hymn could be referring to the sieve:

1 SOMA, flow on with pleasant stream, a Bull devoted to the Gods, Our Friend, unto the woodden sieve.

2 Pour hitherward, as Indra's Self, Indu, that gladdening stream of thine, And send us coursers full of strength.

3 Flow to the filter hitherward, pouring that ancient gladdening juice, Streaming forth power and high renown.

4 Hither the sparkling drops have flowed, like waters down a steep descent They have reached Indra purified.

5 Whom, having passed the filter, ten dames cleanse, as ’twere a vigorous steed, While he disports him in the wood,—

6 The steer-strong juice with milk pour forth, for feast and service of the Gods, To him who bears away the draught.

7 Effused, the God flows onward with his stream to Indra, to the God, So that his milk may strengthen him.

8 Soul of the sacrifice, the juice effused flows quickly on: he keeps His ancient wisdom of a Sage.

9 So pouring forth, as Indra's Friend, strong drink, best Gladdener! for the feast, Thou, even in secret, storest hymns.

10 This Lord of many Holy Laws, even at his birth engendering strength, Effused, flows onward in a stream.

In the Hymn 7 we are told that the filtered juice is golden in color:

5 When purified, he sits as King above the hosts, among his folk, What time the sages bring him nigh.

6 Dear, golden-coloured, in the fleece he sinks and settles in the wood: The Singer shows his zeal in hymns.

7 He goes to Indra, Vāyu, to the Aśvins, as his custom is, With gladdening juice which gives them joy.

The next hymn RV Book 9 Hymn 8 also mentions adding milk to the juice to make it fit for the gods:

1 OBEYING Indra's dear desire these Soma juices have flowed forth, Increasing his heroic might.

2 Laid in the bowl, pure-flowing on to Vāyu and the Aśvins, may These give us great heroic strength.

3 Soma, as thou art purified, incite to bounty Indra's heart, To sit in place of sacrifice.

4 The ten swift fingers deck thee forth, seven ministers impel thee on: The sages have rejoiced in thee.

5 When through the filter thou art poured, we clothe thee with a robe of milk To be a gladdening draught for Gods.

6 When purified within the jars, Soma, bright red and golden-hued, Hath clothed him with a robe of milk.

7 Flow on to us and make us rich. Drive all our enemies away. O Indu, flow into thy Friend.

8 Send down the rain from heaven, a stream of opulence from earth. Give us, O Soma, victory in war.

9 May we obtain thee, Indra's drink, who viewest men and findest light, Gain thee, and progeny and food.

There are many other verses that I can share but the ones above should suffice to say that Soma is a drink that was made by combining juice from a particular plant and mixed with cow-milk collected on the new moon day. The verses that talk about him stationed in the heavens and such are most probably referring to the Moon-god who comes down on new-moon nights and lives on earth as evident from the next hymn:

1 THE Sage of Heaven whose heart is wise, when laid between both hands and pressed, Sends us delightful powers of life.

2 On, onward to a glorious home; dear to the people void of guile, With excellent enjoyment, flow.

3 He, the bright Son, when born illumed his Parents who had sprung to life, Great Son great Strengtheners of Law.

4 Urged by the seven devotions he hath stirred the guileless rivers which Have magnified the Single Eye.

5 These helped to might the Youthful One, high over all, invincible, Even Indu, Indra! in thy law.

6 The immortal Courser, good to draw, looks down upon the Seven: the fount Hath satisfied the Goddesses

7 Aid us in holy rites, O Man: O Pavamana, drive away Dark shades that must be met in fight.

8 Make the paths ready for a hymn newer and newer evermore: Make the lights shine as erst they shone.

9 Give, Pavamana, high renown, give kine and steeds and hero sons: Win for us wisdom, win the light.

Regarding your other query, yes it was very much available on earth as shown by the verses I shared from Shatpatha Brahmana. It was available to humans as well but was probably used mainly for oblations to the gods. The method of preparation or the recipe can perhaps be gleaned from the numerous verses that are dedicated to it but the identification of the plant is what is missing right now.

  • 4
    Excellent Answer.Thank you so much for your efforts🙏. Oct 7, 2018 at 3:50
  • 1
    Thank you @KarmanyaNanda I learnt a lot myself while researching for the question so the feeling is mutual :) Oct 8, 2018 at 5:53
  • 1
    Wonderful answer @Dr.VineetAggarwal Oct 13, 2018 at 14:26
  • 1
    Nicely explained detail answer. Sep 29, 2019 at 17:59
  • Thank you @SwiftPushkar and Amrit Dhara Oct 1, 2019 at 13:36

Soma was really a creeper, which when pressed, used to produce a juice that was drinkable and that drink used to be intoxicating and mind-altering in nature.

Apart from the Mantras that you have already given, there are other Vedic Mantras too that give the impression that Soma is purely symbolic.

For example:

somenAdityA valinah (1)
somena pritihvi mahi (2)
atho nakshatrAnAm eshAm upasthe soma Ahitah (3).

By Soma, the AdityAs are strong (1); by Soma earth is great (2); Soma is stationed in the vicinity of Nakshtra .

Atharva Veda 14.1.2

But, in other places, Vedas themselves show that it is indeed a drink.

Ashvinam dhumralalAmamA labhet yo durbrAhmanah somam pipAsedashvinau vai devAnAmasomapAvAstAm tau pashchA somapitham prAhapnutAmasvinAvetasya devatA yo durbrAhmanah somam pipAsatyAshvinAveva swena bhAgdheyenopa dhAvati .. ||

Krishna Yajur Veda 2nd kAnda, 10th anuvAka.

These Mantras are describing the method of how a DurbrAhmana can drink Soma again.

According to SAyana, the word DurbrAhmana in the Mantras refers to a bad BrAhmin, in whose family Veda studies etc have been stopped for three generations.

Such a BrAhmin, according to him (and also as per the Smritis), is equal to a Sudra. They are no longer qualified to drink the Soma juice.

The Mantras are thus describing a sacrifice (dedicated to the Ashvins), by performing which, these "bad BrAhmins" will again make themselves qualified to drink Soma.

Roughly the meaning is as follows:

If a DurbrAhmana wishes to drink the Soma with faith, then he has to offer Ashvin KumAras animals, which will have white marks on their foreheads and have the remaining body of a smoky/dusky color. Since the Ashvins are the physicians of the gods, they were originally not qualified to drink the Soma. But later, in an effort of attaching the detached head of the Yajna to it's place, the gods made the Soma drink available to them.

So, if Soma is/was not a drink then this AnuvAka will not make any sense.

In a Soma Yajnam a BrAhmin is allowed to drink Soma. This is mentioned in other scriptures as well. So, obviously it was a drink.

According to the Ayurvedic treatise, Sushruta SamhitA, there were 24 varieties of Soma and it also gives their properties. It further states that the plant was extinct around 30 centuries ago.

To sum up we can say about Soma the following:

Physically Soma is a creeper. Symbolically it is the "Delight of existence". Whenever the word Soma is found in Rig Veda it is almost always associated with the word "Suta" meaning "pressed". Just like the creeper had to be pressed to extract it's juice one has to indulge in some efforts to release this delight. So, physically it's an intoxicating and mind-altering drink but symbolically it represents a spiritual delight or bliss.

Moreover, besides the AnuvAka of Yajur Veda i have mentioned, there are other AnuvAkas too, where buying/selling of Soma is being discussed. That also show that Soma was a physical creeper which when pressed used to produce a drinkable juice.

The Manu Smriti also mentions it as a drink. The same also does the KulArnava Tantram.

Manu Smriti 11.7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice.

So, it is not merely symbolic.

  • @AnubhavJha its not alcoholic Apr 10, 2018 at 15:15
  • @RakeshJoshi yes, but is it intoxicating like marijuana etc, which blurs the senses or something? Apr 10, 2018 at 15:16
  • @AnubhavJha so whats manu quote on intoxicating ? Smriti cant cancel vedas Apr 10, 2018 at 15:17
  • @RakeshJoshi well, I'm asking "if" it is intoxicating, the Vedas do not mention if it's intoxicating, also we can't conclude that it's intoxicating as it's extinct or atleast not identified yet. Apr 10, 2018 at 15:19
  • @AnubhavJha i think there is also ritual called soutramani Aug 18, 2018 at 3:44

Refer the article here:

Soma was a plant beyond much doubt because of the parallel with Iranian haoma.

"Both Avestan haoma and Sanskrit soma derived from proto-Indo-Iranian *sauma. The linguistic root of the word haoma, hu-, and of soma, su-, suggests "press" or "pound."1 Thus, both Soma and Haoma are derived from Proto-Indo-Iranian verb "to press," referring to the process by which the drink was made (Hindus also referred to the drink as amrita, or "the wine of immortality"). The Middle Persian form of the name is hōm, which continues to be the name in Modern Persian and other living Iranian languages."

Refer here: psilocybe cubensis

Polosmak says the “divine mushroom” resembles the well-known psychoactive species psilocybe cubensis. “The weight of evidence suggests that soma, the ancient ritual drink, has been prepared from the mushrooms of family strophariaceae which contains the unique nervous system stimulator psilocybin.”

As per wiki

Soma being a God is a universal human tendency to worship stimulants/intoxicants as God.


Source: LINK

Soma is a unique concept in the Vedas addressed with many variations. As we have discussed in the beginning, the Vedic concepts used by Rishis are of 3 categories, the material, the divine, and the Yogic plane (adhibhautika, adhidaivika, and adhibhautika). Hence Soma is a Deva and a king, the same Soma is the home of ṛta RV1.43, Soma is also the juice of a plant used in Yagna as a substitute for Amṛta. The Soma herb as explained in Atharva Veda is the foremost and pure AV11.6.15 and is the divine energy of all flora/vegetation AV5.24.7,GS1.16. At times, Soma is the celestial Moon described in Atharva Veda 10 & 11.6.9 which says “Soma; whom the learned men call Chandrama the Moon making all delight” and “The Supreme Being keeps making Soma, the eternal delight” which is empirical to amṛta dripping from the crescent moon on Śiva’s head, but before we make this conclusion let’s explore further. Sometimes, Soma is the full moon belonging to the Tiṣya/Pusya month, on this day oblations are given to Rudra. Monday is called Somavara and is the day of Śiva TS2.2.10. Kausitaki Brāhmaṇa 6 makes it very clear when it says “Rudra is Chandrama” which matches with Śatapatha Brahmāṇa of Śukla Yajur Veda 6.3 wherein the Mahadeva expansion of Rudra is Chandrama/moon. Similar to Rudra, the concept of Soma enters into various aspects of the Yajñá (Yagna). In this way, Soma enters into the offering of the Soma:latha juice, into clarified butter (ghee) used in Yagna, or the full moon, into medicines, into amṛta, and is the very ṛta. In other places, Somapavamana, meaning the purified/clarified/refined version of Soma, gave rise to both Indra and Viṣṇu during Yajñá RV9.96.5. Soma is also addressed as an additive to milk or ghee used as Medha (offering) of Yajñá. Soma is also used as a synonym for amṛta and it is this Soma that the Devas compete RV1.108, Indra more than others, as his strength comes from the divine Soma through which He and other Devas conquered all the worlds RV8.92/9.62.29. It is this Soma that gives them health, immortality, and strength to fight off Vṛtra, allowing room for ṛta. To this, the Maruts provide their support. Many dualities are paired among various divine concepts in the Vedas, like Mitra-Varuna, similarly, Rudra and Soma are paired together as a dual divinity across Vedas and are treated as one. Atharva Veda also pairs Bhava and Rudra as dual divinity AV11.2.15, similarly, all 8 aspects of Rudras become one concept.

Amṛta significantly applies to Soma and Rudra, later to AgniRV7.4.6 and the Maruts; but in a few instances, it applies to Mitra-Varuna as they are the deliverers of Soma. Soma and amṛta signify truth, medicines, knowledge, health, and immortality which are the same as Rudra, as he is pra-jāḥ amṛtasya “immortals family possessing the amṛta” and parasmin dhāman ṛtasya “home to the highest truth (ṛtasya)” RV1.43. Rudras are also called “the physician among physicians” RV2.33.4 or “the Divine Physician VS16.5” since He possesses thousands of well-needed medicines “सहस्रं ते स्वपिवात भेष॒जा” RV7.46.3/TS1.8.22/4.5.10. Hence, the hymns “Our homage to the Immortal One, to that Rudra of the thousand eyes” AV11.2.3 as they possess the amṛta RV10.93.4, and they specifically declare that there are no young or elderly in their gana (group) RV2.33,5.58/59. We have also seen that the Maruts are addressed as the children of Pṛśni (Vedic cow of knowledge). Three profound titles describe them as “vidatheṣu ā-bhuvaḥ” (born in knowledge), “mahiṣāsaḥ māyinaḥ:citra-bhānavaḥ” (the makers of māyā and of clear vision/light), and “pra-cetasaḥ viśva-vedasaḥ” (conscious and omniscient) RV1.64.6-10. Like all Devas is Rudra also offered Soma? It is on very rare occasions that Rudra is offered Soma, in those rare occasions it’s in a metaphorical sense because Soma is already conjoined with Rudra, why? Because Soma-Rudra becomes conceptually one entity in many hymns and the very first homage to Rudra is conjoined with Soma RV1.43, but this duality soon becomes one in Rig Veda 6.74, by the time of Śrī Rudram of Taittirīya Saṃhitā Anuvākam 7, it dawns even more clearly with its primary declaration “nama somāya ca rudrāya ca” KYV 7.1 and “Lord of Soma” KYV5.4 and in contrast, He is also the “Lord of removing darkness” hence the title Andhasaspati. By the time we reach the Āraṇyakas, He is called “एतथ्सोमस्य सूर्यस्य सर्वलिङ्गग्ग् स्थापयति पाणिमन्त्रं पवित्रम्” meaning “you as this Soma and Surya and all union/signs you stand firm held with purity/holy/sinless”TA10.16.34.16. A much clearer description is given in Brahmāna 1 of Sukla Yajur Vedā Chapter 3, called Śatarudrīya, in an Anuvākam given to Drāpa as “the remover/dispeller”. So, who is this dispeller of darkness/ignorance? It is Andhasa, meaning Soma, and Rudra is Andhasaspati “अन्धसस्पते” TS4.5.10, meaning the “Lord of Soma”. Hence, in the Itihāsa and Puráńic realm, Śiva is iconified as Somnath – with a crescent moon on the forehead dripping amṛta. This concept of and its relation with Rudra gave raise to literature like Amritanada Upaniṣhads (one of the minor Upaniṣhad associated with Vedanta and Yoga Darshana). Many derivatives then emerged – like Somashekhara in Peringottukara Kerala, Somadeva, Somaskanda, even Somavāra (a day of Śiva) and Someshwara in Kolar and Somanath in Gujrat, and since Soma is called Chandra, Śiva is called Chandrashekara. Taittirīya Saṃhitā 2.2.11 gives us a brief glimpse into an event where both Ausras and Devas reach a disagreement and when they leave, Soma leaves with Rudras and Agni leaves with Vasus, Indra with Maruts and Varuna with Ādityās.

There are various names given to the three-eyed Śiva, like trayambakam and Virūpākṣa, but there exists a celebrated title “Soma:suragni Lochana“, meaning the one with Soma, Surya, and Agni as His three eyes, which we have discussed with various references in the “Appearance of Rudra” section. Finally, there also exists a unique aspect wherein Soma is described as a conjoined expression that is called bahuvrihi in Sanskrit grammar. “Soma” = “sa” (along with) + “uma” (Parvati), very similar to the title “Sambha Sadasiva” = sa” + ambha meaning along with Ambha (Uma) forever is Śiva. This conjoined expression is not by accident or oversight; many Vedic gurus and acharyas concurred with this aspect. “Sa” means to come along or to accompany, and the divinity that accompanies Rudra is Soma. Ganas/Maruts also accompany Rudra, but they are clearly stated as children. One reference can be found in Sukla Yajur Vājasaneyi Saṃhitā 4.20-36, wherein Soma is addressed as the Mother and as the Goddess to Gods and says “Rudra to return safely with Soma as your companion” hence the expression “Sa+Uma”, so Soma is also addressed as Rudrā (emphasis on the ā denotes the inclusion of feminine essence in conjunction to masculine, for example when we say “om nama Śivāya” the emphasis on ā denotes both Śiva+Śivā similar to Ādityā, and Chandrā). Grihya Sutra of Paraskara Sukla Yajur Veda makes a bold description by saying “She the Mother of Rudras (Maruts) is the daughter of Vasus and the sister of Ādityas and is the center/navel of all immortality”. And we know with certainty that Soma is the center of all immortality and amrta. There is however no distinct declaration in Veda in which states Soma is Uma the daughter of Himavat, yet from the description seen above Soma is the life, creation and the means to liberation itself hence derived as Sa+Uma by many scholars. Before we enter into the next section of liberation let’s visit Rig Veda 8.48.3 and compare this with our first hymn from Rig Veda 1.43 and see how well they both fit, also this exact hymn landed in Atharvaśiras Upaniṣhad (one of the minor Upaniṣhad belonging to Atharva Veda yet referred by Adi Śankaracharya on multiple occasions).

अपाम सोमममृता अभू॒मागन्म ज्योतिरविदाम देवान् किं नू॒नमस्मान्कृणवदरातिः किमु धू॒र्तिरमृत मर्त्य॑स्य RV 8.48.3 We consumed/attained the Divine Soma, we are now immortal, We have attained the brilliance/light/wisdom, we have witnessed the divine, what have we (the ignorant mortals/suffering/illusions) to fear, being that immortal?

He is “the resort/lord to all hymns/songs”, He is “the resort/lord of all yajñá/sacrifice”, and “He is bliss”. Rudras as the family of immortals possessing amṛta/soma and this Soma is the home to Supreme Truth (ṛtasya). ~ Rig Veda 8.48.3 / 1.43


Soma is synonym for the bliss of renunciation and detachment toward senses. Not an actual herb. It's also called the bliss of Brahman or bliss of highest law. When one got this bliss he is entirely free from birth, old age, death and other unwanted stuffs. Veda doesn't denote plainly but in mystical tone.

Buddha also says the same thing, How blissful is who have give up perishable and says "not mine"!


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