Essay name: Ritual drink in the Iranian and Indian traditions
Author:
Nawaz R. Guard
Affiliation: University of Mumbai / Department of Sanskrit
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 which are associated with traditions such as Hinduism (Brahmanism) and Zoroastrianism.
Chapter 7 - Drinks under Prayashcittas and ordeals
19 (of 69)
External source: Shodhganga (Repository of Indian theses)
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all intoxicants were forbidden to brāhmaṇa-s, at all stages
of life, the Gaut. Dh.S.(II.25) madyam nityam brahmanaḥ and
the Ap.Dh.S. (XVII.21) a brahmaṇa drinking sura of the
gaudi or madhvi kind would not be guilty of a mahapataka
but anupataka (according to the Visnu Dh.S.). However,
intoxicants other than sura prepared from flour, were not
condemned for the kṣatriya-s and vaisya-s. According to
the Vas Dh.S.(III.256) even the drinking of sura made from
flour is a mahāpātaka for the wife of a brahmana, ksatriya
and vaisya. But the sudra-s could drink any intoxicant:
if they so desired.
The Pr.V. (p.93) makes it clear that drinking sura
means taking it down the throat and not simply touching
it with the lips or spitting it out in case it enters the
mouth.
Moreover, some commentators like Haradatta on the
Gaut. Dh. S. (XXIII.1) hold that this penance is meant for
one who knowingly and repeatedly drinks sura prepared from
rice-flour. For a ksatriya or vaisya drinking sura prepared
from rice flour, this penance was to be undertaken after
vomiting out the contents of the surā from the stomach.
So the drinking of red-hot sura, urine of cow,
gosakrdrasa (juice of dung), milk, ghee or water as
expiations for the sin of surapana
this study on drinks.
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