Dichotomic interpretation of the Sautrāmaṇī Sacrifice

The Sautrāmaṇī is an expiatory sacrifice, performed by one who is excessively purged by Soma. It has two distinct forms, the Kaukilī (which is an independent rite) and the Caraka (forming a part of the Rājasūya sacrifice). In the earlier chapter we have come across the references of Tvaṣṭṛ and Indra, that how Indra was affected by improper drinking of the Soma juice. The Gods then performed the Sautrāmaṇī for Indra and cured him. This is the saving nature of the Sautrāmaṇī sacrifice. In the Śatapatha Brāhmaṇa we get the reference that in the Sautrāmaṇī sacrifice there is a victim for Aśvins, Sarasvati and Rudra.

As to why these victims are offered to those gods, the reason is quoted here under:

“It is the Aśvins who cured him; and in like manner does he (the priest) now cure him through those same Aśvins: that is why there is a victim for the Aśvins”^[1]

“Sarasvati assuredly is speech, and it was by speech that the Aśvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvati”^[2]

“Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra”^[3].

The above references show the healing or curing nature of the Sautrāmaṇī sacrifice. Besides this, we also notice that as a redressing rite the Caraka Sautrāmaṇī is performed at the end of the Rājasūya sacrifice. The Rājasūya sacrifice is regarded as one of the major sacrifices in ancient India with political import. However, in the earlier chapter we have come across such references that one who performs the Rājasūya should subsequently perform the Sautrāmaṇī as a redressing rite. As by performing the Rājasūya sacrifice, one becomes deprived of certain things viz. sensual powers (indriya), vitality (vira), speech (vāk), Milk (pāyas) and so on. In order to regains the strength and vigour which have gone away from the sacrificer, the performer of the Rājasūya sacrifice should perform the Caraka Sautrāmaṇī to reinstates these valour and strength in him. Hence, the Kṣatriya sacrificer gets beck his valour and strength by performing the Caraka Sautrāmaṇī. Moreover, in the Āpastambha Śrauta Sutra it is mentioned that a king who is devoid of his kingdom should perform the Sautrāmaṇī sacrifice and thereby gets back his kingdom. And so being a follow up of the Rājasūya sacrifice, the Sautrāmaṇī sacrifice also has political significance in it.

Footnotes and references:

[1]:

Śatapatha-brāhmaṇa–V/5/4/15“Aśvinau vā enambhiṣajjayatāṃ tatho evainameṣa etadśvibhyāmeva bhiṣajjayati tasmādāśvino bhavati|”

[2]:

Śatapatha-brāhmaṇa -V/5/4/16-“Vāgvaisarasvati vācā vā enaṃśvināvabhiṣajjyatāṃ tatho evainameṣa etadvācaiva bhiṣajjayati tasmāt sārasvato bhavati|”

[3]:

Ibid–V/5/4/17-“Indra vai yajñasya devatā sā yaiva yajñasya devatā tayaivainametadbhiṣajjayati tasmādendro bhavati|”