Ritual drink in the Iranian and Indian traditions

by Nawaz R. Guard | 1992 | 95,037 words

This essay studies the ritual drink in the Iranian and Indian traditions from Avestan and Sanskrit sources. More specifically, this study explores the historical significance of ritual drinks in ceremonial rituals and sacrifices among Vedic Aryans and Perso Aryans. It further presents a comparative analysis of these drinks, highlighting their role ...

11. Drinks consumed in the sacrificial context to procure Progeny

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It was the drink of payasa administered to the queens at the culmination of the sacrifice that led to the birth of Rama and his three brothers as cited in the Ramayana Balakanda (XVI.19-20), wherein the Purusa from Agni says to king Dasaratha idam tu nrpasardula payasam devanirmitam// prajakaram grhana tvam dhanyam-arogyavardhana// '71 70. 71. E.R.E., Vol.6, p.63. Dange S.S., Customs and Beliefs The Bhagavata Purana A Mytho-social Study, Delhi, 1984, p.144, n.121. -

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473 We turn to Dange S.S., for the explanation as to the efficacy of the sacrificial drink payasam in begetting an issue... The payasa or ksira given by the yajnapurusa should naturally be understood as equal to ghrta which is a wellestablished symbol for semen (virya), because, milk is the basis for both. Cows give milk without any apparent reason. So, payasa (from the sacrificial ground the Vedi, is called the 'yoni' or birth-place of all things) which is symbolically semen (virya) given to the queens would produce a son. Moreover, such virya being divine, unsullied by any human sexual relationship would thus amount to the divine origin of the human hero.72 The birth of King Vena from the payasa also may be mentioned as supernatural birth on account of a sacrificial 73 drink. The Bhag.P. (IV.18.35-38) provides... with the offering of oblation to the sacrificial fire, a Purusa arose from the fire giving payasa to king Anga. The king took it in his palms and gave it to his queen who partook of it; and became pregnant (to give birth to Vena). (Bhag.P. IX.15.8-11). This is a similar case, to the birth of Rama in the Ramayana, through the consumption of the sacrificial drink 72. Ibid, p.109. 73. Ibid, p.144, n.126.

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474 payasa. So, a similar reason may be provided as above. The payasa given to the King by the Purusa (from the sacrificial ground) is to be symbolically conceived as semen (virya) so as to beget a son. This 'virya being untouched by human sexual relationship would naturally lead to the birth of a son. From the drink of the sacrificial payasa being instrumental in procuring a male-issue we proceed to a drink of sacrificial water leading to the birth of a son. Here, however, the tables are turned through an unintentional error on the part of the King who bears the child. ... In the case of a personage who has attained legendary importance, it would be natural to connect his very birth to the drink of water in the sacrificial context, so as to make him a divine person by narrating a supernatural account of his birth, wherein the human sexual relationship is sought to be nullified, This is clearly apparent in Manhata's 74 account (Bhag.P.IX.13.7), which in short runs thus: Yuvanasva, the king of the Iksvaku race, had no issue, even though he had hundred wives. Disgusted with his life along with his wives, he retired to the forest, where the sages undertook to help him perform a sacrifice to Indra for progeny. 74. Ibid, p.144, n.117.

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475 One night it so happened, that Yuvanasva, being thirsty, went to the sacrificial chamber to drink water. On seeing all the sages fast asleep and no other way of procuring water, he drank up the consecrated (generative) water. Next morning, the sages came to know of the whole incident. Yavanasva. However, at a proper time, as on was born to Seeing the babe cry for milk it was inquired as to who would suckle him. It is interesting to note that Indra appeared and suckled the babe Mandhata with his forefinger which is associated with the Pitrtirtha. During the Sraddha, Pitr worships is performed applying sandal-paste and ricegrains to their toes with the forefinger. Thus giving ancestral support to the anecdote wherein, despite Yuvanasa's folly, he did not die because of being favoured by the sages and Indra; who nursed the child with his fore-finger. As for the water which was kept for the queen water has from times immemorial been a symbol of celestial liquid, which may have acted as reproductive agent on being drunk. Moreover, it was procured from the sacrifice, thus making it generative in begetting a son. Such consecrated water obtained from the sacrifice, untouched by any sexual relationship resulted in begetting an heir for king Yuvanasva. Here, it is to be noted that the child named Trasadasyu by Indra rose to greatness by the name Mandhata and succeeded

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476 Yuvanasva. The supernatural element of the generative drink of water leading to his birth, naturally glorifies him, making people believe in his hereditary. Having encountered a drink of payasa and consecrated water in the sacrificial context, being instrumental in securing birth, we turn to carus or boiled rice-mess along with mantras being instrumental in procuring a child. Now, caru being a semi-solid mess of rice boiled in water, consumed directly has been included in this study on drinks. The Bhag.P. (IX.15.8-11) states: sage Rcika prepared two carus with mantras, one for his mother-in-law and the other for his wife. The two interchanged the carus and Rcika's wife beget Parsurama (though as her grandson) and her mother got Visvamitra as her son. This may be related to the belief regarding birth through carus, prepared with mantras in the sacrificial context. As to whether caru is symbolic of semen in procuring a child is doubtful. But the mantras uttered over it for the specific purpose of progeny would definitely lead to procuring a child on the consumption of the caru. context In passing may be mentioned births in the sacrificial Videha, born from Nimi, in the sacrificial session, Draupadi and Dhrstadyumna born from the sacrificial ground as also sage Vasistha, the birth of the sage Suka 1

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477 from the semen of Vyasa (on seeing the nymph Ghrtaci) while kindling fire, as sacrificial ground is called the birth place of all creatures.

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