By – Sathyakāmā Jabala

Sautramani and Rajasuya Sacrifices

Wine and Soma are used in the Sautramani sacrifice. Yajur Veda chapters 19 and 21 deals with offering and consumption of Sura (liquor) and Soma mixture in sacrifices like Sautramani, Rajasuya and offerings to departed manes. Satapatha Brahmana, Kanda 12, Adhayaya 7, Brahmana 3, Verses 1-22 describes the Sautramani ritual. It is stated in the same chapter in verse 4 that Sautramani is to be performed to get rid of enemies. Yajur Veda describes the Sautramani sacrifice which is further elaborated in the Srauta Sutra and Brahmana. Indra, Ashwins, Saraswati, and Agni were the first to perform this sacrifice, Veda states that they quaffed Sura-Soma mixture. And that is how this sacrifice started, Sura-Soma mixture is offered to deities as well as to one’s ancestors and it is to be consumed by the Brahmin priests as well.

Preparation of Sura (liquor) in the Sautramani sacrifice

Baudhayana Srauta Sutra XXVI.22 “The Sura to be prepared for the Sautramani contains the grains as one fourth part or one fifth part, sprouting grass and young blades: The sprouting grass is of barley and young blades are of paddy. Beans are intended for fermentation. Now this filtering basket is wooden or of split bamboo or earthen; it has however a leather spread over it. This (sacrificer) is one who has pressed Soma and who has also filtered wine. The pressing leads him to the yonder world; the filtering of wine grants him welfare here.” Tr. C.G. Kashikar

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verses 8-11 “The malted rice, indeed, is of the form of the morning-pressing, for the morning-pressing is this (terrestrial) world, and the latter relates to the Asvins, and Âsvina milk he pours (into the Surâ-liquor) the first night: he thus provides him (the Sacrificer 1) with the morning-pressing–with its own world, with its own deity, with its own form. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatî and the Sârasvata milk he pours (into the Surâ) the second night: he thus provides him with the midday-pressing–with its own world, with its own deity, with its own form. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Surâ) the third night: he thus provides him with the evening-pressing–with its own world, with its own deity, with its own form. The milk of one (cow) he pours (into the Surâ) the first night, the milk of two the second night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities.” Tr. Julius Eggeling

Also read Mahidhara’s commentary on Yajur Veda 19.1 mentioned below.

Details on offering of Sautramani Sacrifice

I will be mentioning some verses from Yajur Veda chapters 19 and I will also add elaborations of those verses from Satapatha Brahmana, Baudhayana Srauta Sutra and Sankhayana Srauta Sutra. I will underline those sentences of Brahmana and Srauta Sutra which are taken from the Vedas.

Yajur Veda 19.1 “Sweet with the sweet, I sprinkle thee with Soma, strong with the strong, the nectar with the nectar, the honey-sweet with what is sweet as honey, Soma art thou. Get dressed for the Asvins. Get dressed for Sarasvati. Get dressed for Indra and the Good Deliverer.” Tr. Ralph T.H. Griffith

Above Hindi translation is by Swami Karpatri Maharaj. This verse elaborated in Satapatha Brahmana as,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verses 5-6 “With (Vâg. S. XIX, 1), ‘Thee, the sweet (liquor I mix) with the sweet (Soma),’ he compounds (the ingredients for the preparation of) the Surâ-liquor, and makes it palatable;–‘the strong with the strong,’ he thereby bestows energy on him (the Sacrificer);–‘the immortal with the immortal,’ he thereby bestows life on him ‘the honeyed with the honeyed,’ he thereby bestows flavour to it (the liquor);–‘I mix with the Soma,’ he thereby makes it (the Surâ-liquor) a form of Soma. ‘Thou art Soma: get thee matured for the Asvins! get thee matured for Sarasvatî! get thee matured for Indra Sutrâman!‘ for these were the deities who first prepared that sacrifice, and with their help he now prepares it; and, moreover, he thereby provides these deities with their share. He distils it with a view to (its being like) the Soma-pressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought: he thus makes it a form of Soma.” Tr. Julius Eggeling

Mahidhara a commentator on Veda writes on Yajur Veda 19.1 about the preparation of the Sura,

“Having purchased (a) malted rice (sashpa), malted barley (tokma), and fried rice (lâgâh), and (b) various vegetable substances (called with the generic name of nagnahu) serving as spices and ferments, such as the bark of Vatica robusta, three myrobalans (nutmeg, areca-nut, and cloves), ginger, hog-weed, &c., he takes them into the fire-house, and pounds the two lots separately. He then prepares two gruels or mashes of rice and millet respectively, adding more water than is ordinarily used, puts them on the fire till they boil over, and catches the overflowing water in two separate vessels. He then acids thereto one-third part of the (still separate) pounded malted rice and barley and fried rice (or one-sixth part into each vessel), and likewise one-half of the spice (or one-fourth part into each vessel): this mixture, called mâsara (serving both as malt and as flavouring matter), is allowed to dry and is then pounded. One-half of the remaining pounded malted rice and barley and fried rice, as well as the whole of the remaining spices, is then, in equal parts, added to the two mashes, which are thereupon poured into a large vessel, after which the pounded ‘mâsara’ is mixed with the compound whilst the above formula is pronounced; and the pot is deposited in a hole dug in the south-western corner of the fire-shed (sâlâ), where it remains standing for three days (and nights), during which the milk of one, two, and three cows respectively, and the remaining quantities of malted and fried grain are gradually added to it.” Tr. Julius Eggeling

Asking the Soma to get dressed is probably talking about fermentation as stated in the Baudhaya Srauta Sutra, which is an elaboration of Yajur Veda 19.1,

Baudhayana Srauta Sutra XVII.32 “…He piles the cooked rice around the wooden filter. Having covered it, he touches it with the formula, ‘Thou art Soma; do thou be fermented for the Asvins, fermented for Sarasvati, fermented for Sutraman Indra.’ The Sura mixed up together is retained for three consecutive (nights). ‘The Soma, after having been purchased, stays on for three nights.’ So says the Brahmana. When it dawns after three nights, an animal-sacrifice of three or four animals is performed. The alter prescribed for the Sautramani is measured for the sacrificer on the preceeding day. Having strewn it around, he carries the Stambayajus.” Tr. Chintaman Ganesh Kashikar

The Black Yajur Veda 6.1.6.5 gives mythical reason behind keeping Soma for three days/nights which shall be discussed later in this article.

Yajur Veda 19.4-5 “By means of this eternal sieve may Sûrya’s Daughter purify The Soma that flows forth from thee. Soma with Wine, pressed; filtered for the banquet, cleanses priest, noble, brilliancy and vigour.” Tr. Ralph. T.H. Griffith

Above Hindi translation is by Swami Karpatri Maharaj and following Hindi translation of verse 5 is by Arya Samaji scholar Shripad Damodar Satvalekar,

Satapatha Brahmana elaborates these verses as,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verse 12 “With (Vag. S. XIX, 4), ‘She purifieth thy liquor.’ purifies (the Sura) in the case of one wishing for prosperity:- ‘thy Soma, she, the daughter of Surya:’ the daughter of Surya (the sun) assuredly is Faith, and by faith that (liquor) becomes Soma-juice, and by faith he makes it to be Soma-juice; ‘with the perpetual tail,’ for with a tail-whisk that (liquor) is purified. With (Vâg. S. XIX, 5), ‘The Brahman and Kshatra he purifieth,’ he purifies the milk: he thus produces the Kshatra from out of the Brahman, for from out of the priesthood the nobility is produced;–‘the fiery spirit and energy;’ fiery spirit and energy, vital power, he thus bestows on him;–‘with the Surâ the Soma,’ for with the Surâ-liquor is Soma;–‘the juice, is distilled,’ for from the distilled the juice is obtained;–‘for joy,’ to joy (intoxication), indeed, the Soma juice contributes, and to joy also does the Surâ-liquor: he thus secures both the joy of the Soma, and the joy of the Surâ;–‘with the pure juice, O god, satiate the deities!’ that is, ‘with the pure juice satisfy thou the deities;’–‘with sap bestow thou food on the Sacrificer,’ sap and food he thereby bestows on the Sacrificer. The cups of milk are taken first, then the cups of Surâ-liquor: he thereby makes the peasantry obedient to the nobility.” Tr. Julius Eggeling

Baudhayana Saruta Sutra elaborates it as,

Baudhayana Srauta Sutra XVII.34 ” While the Adhvaryu is engaged in his duties, the Pratiprashatr filers the wine by means of the woollen filter with its fringe towards the north, with the verse, ‘May the daughter of Surya filter O Indra for thee the mixture of wine regarded as Soma with the evernew woollen filter.’ If the sacrificer is purged of Soma (he shall filter it) with the verse, ‘The swift wine, cleansed by the filter, the associate friend of Indra has passed downwards…” Tr. C.G. Kashikar

Yajur Veda 19.7 “For each of you is made a God-appointed place: so, grant to me a portion in the highest sphere. Surâ the strong art thou. This here is Soma. Entering thine own place do me no mischief.” Tr. Ralph T.H. Griffith

Following Hindi translation is by Arya Samaji scholar Shripad Damodar Satvalekar,

This is elaborated in the Satapatha Brahman,

Satapatha Brahmana, Kanda 12, Adhyaya 7, Brahmana 3, Verse 14-15 “With (Vâg. S. XIX, 7), ‘Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,’ he fills the (three) cups of Surâ-liquor; for separate, indeed, are the Soma-juice and the Surâ-liquor; and ‘acceptable to the gods’ he says, because these two are indeed acceptable to the gods; and ‘separately a seat hath been prepared’ he says, because there are two altar-grounds;–‘do not ye mingle in the highest heaven!’ he thereby keeps him (the Sacrificer) from evil;–‘the potent Surâ-liquor thou art,’ he thereby makes Surâ to be Surâ;–‘and this is Soma,’ he thereby makes Soma to be Soma;–‘entering thine own seat, injure me not!’ he thereby turns it (the Surâ-liquor) away to its own seat for his own safety. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows fame, for the Surâ-liquor is fame. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Surâ-liquor are the peasantry (clan): thus, were he to draw (the cups) without interlinking them, he would detach the peasantry from the nobility, and the nobility from the peasantry, and would cause confusion between the higher and lower, and a failure of the sacrifice. He draws them so as to be interlinked and thereby combines the peasantry with the nobility, and the nobility with the peasantry, for the prevention of confusion between the higher and lower, and for the success of the sacrifice.” Tr. Julius Eggeling

Satapatha Brahmana 12:7:3:8 “There are both milk and Surâ-liquor; for milk is Soma, and the Surâ-liquor food: through the milk he secures the Soma-drink, and through the Surâ-liquor food. And milk is the nobility (chieftaincy), and Surâ-liquor the peasantry (clan); the milk he purifies after purifying the Surâ-liquor: he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry.” Tr. Julius Eggeling

Yajur Veda 19.7 is also elaborated in Aitareya Brahmana which explains the Rajasuya sacrifice. In the consecration ceremony (Rajasuya?) of king mentioned in Aitareya Brahmana, the king is required to drink Sura (liquor) along with Soma, which is given by the Brahmin priest,

Aitareya Brahmana, Book 8, Chapter 2, Para 8 “…The spirituous liquor represents the Kshattra, and further, the juice in the food; thus both the Kshattra and the juice in the food, are placed in him…Now he gives into his hand a goblet of spirituous liquor, under the recital of the verse, svadishthaya madishthaya, (9.1.1) i.e. ‘Purify, O Soma! with thy sweetest most exhilarating drops (the sacrificer), thou who art squeezed for Indra, to be drunk by him.’ After having put the spirituous liquor into his hand, the priest repeats a propitiatory mantra (which runs thus): ‘To either of you (spirituous liquor and Soma!) a separate residence has been prepared, and allotted by the gods. Do not mix with one another in the highest heaven; liquor! thou art powerful; Soma! thou art a king. Do not harm him (the king)! may either go to his own place.’ (Here is said), that the drinking of the Soma and that of liquor, exclude one another (they are not to be mixed). After having drunk it…Thus he finally places the liquor in his friend (gives him a share in it).” Tr. Martin Haug

Chapter 20 of Aitareya Brahmana deals with the pouring of various liquids over the king’s head by the priest and also deals with the drinking of liquor. By means of Mantra the liquor was transformed into real Soma, which is then drunk by the king,

Aitareya Brahmana, Book 8, chapter 4, Para 20 “…Then the priest gives into his hands a goblet filled with spirituous liquor, repeating the mantra, svadishthaya. He then should drink the remainder (after previous libations to the gods)…The Soma beverage which is (in a mystical way) contained in the spirituous liquor, is thus drunk by the king, who is inaugurated by means of Indra’s inauguration ceremony (the ceremony just described)…The drinking of spirituous liquor, or Soma, or the enjoyment of some other exquisite food, affects the body of the Kshattriya who is inaugurated by means of Indra’s great inauguration ceremony…” Tr. Martin Haug

Yajur Veda 19.7 is also elaborated in Baudhayana Srauta Sutra,

Baudhayana Srauta Sutra XVII.36 “(He recites) the verse) ‘Do you offer heartfelt sweet praise to Agni the drinker of wine, receiving Soma on the surface, the creator of all and whom horses, oxen, bulls, barren cows, sheeps released (by the sacrificer) are offered,’ and makes the offering at the second Vasat-uttering. He pours down the remnants of the cup for the Asvins into that for Sarasvati; the remnants of the cup for Sarasvati into that for Indra. A brahmana consumes it with the two verses: ‘(O Sura and Soma) god has erected separate resorts for you; do not be mixed up in the high above. Thou art powerful Sura; this is Soma. Entering into thy own abode, do not injure me. Whatever has remained here out of the juicy pressed drink, which Indra rank for his powers…He fills in the cups with the sediment of the Sura; he fixes the feath of the eagle into the cup of Butea frondosa….He takes the sura with the excessive substance and pours it inot the sieve of a hundred pores with the formula, ‘O Pitrs with Soma as the first, be gratified.’ When the liquid passes through the sieve, all offer prayers with eight verses…” Tr. Chintaman Ganesh Kashikar

Above passage from Baudhayana is also an elaboration of following Yajur Veda verses,

Yajur Veda 20.76-78 “Ye Asvins and Sarasvati, joint drinkers of the Sura draught, In Namuchi of Asura birth, gave aid to Indra in his deeds. As parents aid a son, both Asvins aided thee, Indra, with their wondrous powers and wisdom. When thou with might hadst drunk the draught that gladdens, Sarasvati, O Bounteous Lord, refereshed thee. He in whom horses, bulls, oxen, and barren cows, and rams, when duly set apart, are offered up, To Agni, Soma-sprinkled, drinker of sweet juice, Disposer, with thy heart bring forth a pleasant hymn.” Tr. Ralph T.H. Griffith

Griffith has translated the word “Sura” as “Draught” and “Sweet juice” here. Part of the above passage where Ashwins are said to have helped Indra to kill Namuchi is also mentioned in Baudhayana Srauta Sutra XVII.35 and Yajur Veda 20.59 which I have quoted in this article and let me again quote few sentences of Baudhayana for your ease,

Baudhayana Srauta Sutra XVII.35 “…Getting up taking the two cups, the Adhvaryu says ‘Do you recite the puronuvakya for the Sura-soma taken for the Asvins, Sarasvati and Sutraman Indra. ‘The Maitravruna recites as the puronuvakya the verse, ‘O Asvins the guardians of the auspicious, do you two partaking of the Sura-soma in association with the demon Namuci help Indra in his deeds.’ Having crossed the alter and having caused to announce, he says (to the Maitravaruna), ‘Do you impel (the Hotr to recite the yajya for the Sura-soma set forth for the Asvins, Sarasvati and Sutraman Indra.’ The Maitravaruna pronounces the call, ‘Let the Hotr recite the yajya for the Asvins, Sarasvati and Sutraman Indra. These Sura-soma (o gods) set forth for you-powerful, exhilerating, prepared out of the mixture…May the Avins, Sarasvati and Sutraman Indra the Vrtra-killed enjoy them; may they drink the sweet wine, become exhilarated and enjoy. O Hotr, do you recite the yajya. The Hotr recites the yajya, ‘O Asvins, do you favour us with your deed like the parents their son. O Indra, when thou didst consume the Sura-soma in order to achieve good deeds and to possess powers, Satasvati healed thee…” Tr. Chintaman Ganesh Kashikar

Sankhayana elaborates it as,

Sankhayana Srauta Sutra XV.15.1-14 “Now the sautramani. (The victims at this occasion are) a red he goat for the Asvins, a ewe for Sarasvati, a bull for Indra the protecting (sutraman) After encircling with the firebrand has been performed on these, they proceed with the surasoma. Over the flowing (sura) they mutter…Or the verses addressed to the Fathers. The inviting (verse for the libation of the sura is) ‘Ye both, O Asvins, the cheering)’ The formula of prompting is Let the hotr worship the Asvins, Sarasvati, Indra the protecting…The mantra to accompany the partaking of the sura is ‘The (Soma), which the Asvins took from the asura Namuci which Sarasvati pressed out to obtain strength, this king Soma the bright, sweet drop, I here partake of.’ If he starts from the moaning that a brahmana must be engaged for a reward to drink the (remainings of the) sura, the beverage (the rest of the sura) is poured out for him.” Tr. W. Caland

Yajur Veda 19.32 “The rite with sacred grass, wine, store of heroes, the mighty ones speed on with adorations. May we, sweet-singing sacrificers, setting Soma mid Gods in heaven, give joy to Indra.” Tr. Ralph T.H. Griffith

Satapatha Brahmana elaborates this as,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, verse 2 “He (the Adhvaryu) offers (of the three cups of milk) with (Vâg. S. XIX, 32), ‘By their devotions the buffalos quicken the sacrifice,’–the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer;–‘the barhis-seated one, supplied with Surâ and goodly heroes,’ supplied with Surâ, indeed, is this barhis-seated sacrifice, to wit, the Sautrâmanî: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;–‘they who bestow Soma,’–they thus bestow the Soma-drink upon him;–‘with the deities in heaven,’–they thus place him with the deities in heaven;–‘may we enjoy ourselves,’–the Soma-juice, indeed, conduces to joy, and so does the Surâ-liquor: both the joy of Soma and the joy of Surâ he thus secures;–‘worshipping Indra with good hymns of praise!’–for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him.” Tr. Julius Eggeling

Yajur Veda 19.33 “All essence of thine own in plants collected, all strength of Soma when poured out with Surâ—Therewith impel with joy the sacrifice, Sarasvatî, the Asvins, Indra, Agni.” Tr. Ralph T.H Griffith

Satapatha Brahmana elaborates it as,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, Verse 12 “He (the Pratiprasthâtri) offers (libations from the cups of Surâ-liquor), with (Vâg. S. XIX, 33), ‘What essence there is of thine, gathered from the plants,’ for this Surâ-liquor, indeed, is the essence of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper;–‘the strength of the Soma-juice together with the Surâ-liquor,’–he thereby secures what strength there is in the Soma-juice and in the Surâ-liquor;–‘by that exhilarating drink quicken thou the Sacrificer,’–that is, ‘by that exhilarating drink gladden thou the Sacrificer;’–‘Sarasvatî, the Asvins, Indra, and Agni,’–by deities he (the priest) thus causes the sacrifice to prosper, and by deities and sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him.” Tr. Julius Eggeling

Veda also mentions offering liquor to departed manes. The sacrificer is not supposed to drink liquor as it is meant only for offering in this case,

Yajur Veda 19.36 “To Fathers who claim Svadha be Svadha and homage! To Grandfathers who claim Svadha be Svadha and homage! To Great-grandfathers who claim Svadha be Svadha and homage! The Fathers have eaten. The Fathers have rejoiced. The Fathers have been satisfied. Fathers, be ye purified.” Tr. Ralph T.H. Griffith

It is elaborated in the Satapatha Brahmana,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 1, verses 6-8 “…this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor) on this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones 1, he may there offer (of the liquor) with these (three) utterances (Vâg. S. XIX, 36):– ‘To the Svadhâ-loving Fathers be Svadhâ, adoration!’ he thereby places the Fathers with the Svadhâ in the world of the Fathers.–‘To the Svadhâ-loving grandfathers he Svadhâ, adoration!’ he thereby places the grandfathers with the Svadhâ in the world of the grandfathers.–‘To the Svadhâ-loving great-grandfathers be Svadhâ, adoration!’ he thereby places the great-grandfathers with the Svadhâ in the world of the great-grandfathers. Having fetched water, he pours it (into the cups) with, ‘The Fathers have drunk:’ he thereby bestows food on them;–‘the Fathers have enjoyed themselves:’ he thereby causes them to enjoy themselves;–‘the Fathers have become satisfied:’ he thereby satisfies them;–‘may the Fathers cleanse themselves!’ he thereby purifies all of them from the first downwards, for the Sautrâmanî is a means of purification.” Tr. Julius Eggeling

Following verse is about offering various animals to Vedic deities, it is also about offering liquor and asking them to drink it,

Yajur Veda 21.29-31 “Let the Hotar sacrifice with fuel to Agni in the place of libation, to the Asvins, Indra, Sarasvatî. A grey-coloured he-goat with wheat, jujube-fruit and sprouts of rice becomes a sweet salutary remedy, splendour, might, milk, Soma. Let them enjoy sweet butter with foaming liquor. Hotar, present offerings of butter. Let the Hotar, Tanunapat, worship Sarasvati. A sheep, a ram, a salutary remedy on the honey-sweet path, bearing to the Asvins and Indra heroic strength, with jujebe-fruit, Indra-grains, sprouts of rice, becomes a salutary remedy, milk, Soma. Let them enjoy Sweet butter with foaming liquor. Hotar, present offerings of butter…Let the Hotar, magnified with oblations, offering sacrifice, worship Sarasvati and Indra, increasing them with strength, with a bull and a cow. Strength and medicine to the Asvins and Indra are meath with jujube-fruit, Masara with parched grain, milk, Soma. Let them enjoy sweet butter with foaming liquor…” Tr. Ralph T.H. Griffith

It is elaborated in Sankhayana as,

Sankhayana Srauta Sutra XIV.13.1-9 “At this rite two animals a grey he goat to the Asvins a ewe to Sarasvati, are immolated in addition to the savana victim. To Indra Sutraman a barren cow of the same kind is immolated in addition to the usual one. The reason why these victims are thus tied (and slaughtered) is the wish not to depart from the sautramani. After the Savana cakes of the morning (service) they put the fuel to the fire outside and go on with the (i.e. pour out the libation of) surasoma…Now, in that for Indra Sutraman a barren cow is immolated in addition to the usual one, (the reason thereof is) along with Indra Sutraman the sautramani is completed.” Tr. W. Caland

Baudhayana Srauta Sutra elaborates these verses as,

Baudhayana Srauta Sutra XVII.35 “He carried those (cups) towards the east or north along the rear of the handles of the ladles. He takes the wine together with excessive substance and moves towards the southern fire…he formally dedicates the animals a gray coloured (goat) to the Asvins, a male sheep to Sarasvati and a bull to Indra. He dedicates a goat to Brhaspati as the fourth animal if the sacrificer has purged Soma. After having offered their omenta as prescribed, the Adhvaryu takes up the cups for the Asvins and Sarasvati; the Pratiprasthatr takes the one for Indra. Getting up taking the two cups, the Adhvaryu says ‘Do you recite the puronuvakya for the Sura-soma taken for the Asvins, Sarasvati and Sutraman Indra. ‘The Maitravruna recites as the puronuvakya the verse, ‘O Asvins the guardians of the auspicious, do you two partaking of the Sura-soma in association with the demon Namuci help Indra in his deeds.’ Having crossed the alter and having caused to announce, he says (to the Maitravaruna), ‘Do you impel (the Hotr to recite the yajya for the Sura-soma set forth for the Asvins, Sarasvati and Sutraman Indra.’ The Maitravaruna pronounces the call, ‘Let the Hotr recite the yajya for the Asvins, Sarasvati and Sutraman Indra. These Sura-soma (o gods) set forth for you-powerful, exhilerating, prepared out of the mixture…May the Avins, Sarasvati and Sutraman Indra the Vrtra-killer enjoy them; may they drink the sweet wine, become exhilarated and enjoy. O Hotr, do you recite the yajya. The Hotr recites the yajya, ‘O Asvins, do you favour us with your deed like the parents their son. O Indra, when thou didst consume the Sura-soma in order to achieve good deeds and to possess powers, Sarasvati healed thee…” Tr. Chintaman Ganesh Kashikar

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 15 “All (the praishas) contain (the word) ‘payas’ (milk), for in the form of milk Soma is (here) pressed; they all contain (the word) ‘Soma,’ for the sake of (conformity with) the Soma-pressing; they all contain (the word) ‘parisrut’ (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed; they all contain (the word) ‘ghrita’ (ghee), for this–to wit, ghee–doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) ‘madhu’ (honey), for this–to wit, honey–is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma.” Tr. Julius Eggeling

Yajur Veda verse mentions the word Parisrut which is a semi-fermented liquor according to the translator Julius Eggeling while Griffith translates it as foaming liquor. Both the sacrificer and priests have to drink Parisrut liquor offered to gods,

Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 21 “This Sautrâmanî, then, is manifestly a Soma-sacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ishti-offering, or an animal sacrifice; but, for the sake of conformity of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice.” Tr. Julius Eggeling

Following Yajur Veda verses states that Agni, Sarasvati, and Indra had drunk the Sura-Soma mixture,

Yajur Veda 21.59-60 “To-day this Sacrificer cooking viands, cooking sacrificial rice-cakes, binding a goat for the Asvins, a ram for Sarasvatî, a hull for Indra, pressing Surâ and Soma juices for the Asvins, Sarasvatî, and Indra the Good Deliverer, has chosen Agni as Hotar. To-day the divine Vanaspatî has done good service to the Asvins with a goat, to Sarasvatî with a ram, to Indra with a bull. They have eaten these from the marrow onwards, they have accepted the cooked viands, they have waxed strong with the rice-cakes. The Agnis, Sarasvatî, and Indra have drunk the Surâ and Soma draughts.” Tr. Ralph. T.H. Griffith

This is in continuation from verse 1, so supplementary texts mentioned for Yajur Veda 21.29-31 can be read for understanding above Yajur Veda 21.59-60 verses.

Also check the meaning of Sura given by Panini in his Ashtadhyayi and Hindu reformer Kumarila Bhatta in his Tantra Vartika.


Parisrut

Julius Eggeling writes in the footnotes of Satapatha Brahmana, “According to Sayana, the difference between sura and parisrut would seem to be that the former beverage is prepared from mature shoots (of rice, &c.), and the latter from such as are not quite ripe.” It is stated that Parisrut is neither Soma nor Sura. Parisrut seems to have been a semi-fermented liquor. Also see Yajur Veda 21.29 which is mentioned in the category Sautramani sacrifice and is further elaborated in Brahmana and Srauta Sutra. Satapatha Brahmana, Kanda 12, Adhayaya 8, Brahmana 2, verse 15 also mentions drinking Soma and Parisrut in Sautramani ritual.

Yajur Veda 20.59-65 The Asvins brought from Namuchi pressed Soma bright with foaming juice. Sarasvatî with sacred grass brought that to Indra for his drink. The Asvins, and the Three, apart, Sarasvatî, Idâ, Bhâratî, As drink to gladden Indra, poured strong Soma with the foaming juice. Praising with foaming liquor at due times, Indra, Vanaspatî, Sarasvatî as cow gave forth sweet beverage with the Asvins Twain.” Tr. Ralph T.H. Griffith

Read Baudhayana Srauta Sutra XVII.35 and Sankhayana Srauta Sutra XV.15.1-14 mentioned above which elaborates Yajur Veda 20.59-65. Griffith has translated the word Parisrut as foaming juice as well as foaming liquor.

Yajur Veda 19.95 “Splendour of victims, powerful oblation, honey and meath with milk and foaming liquor, Healing Sarasvatî effused, and Asvins; from pressed and unpressed Soma, deathless Indu.” Tr. Ralph T.H. Griffith

Yajur Veda 2.34 “Bearers of vigour and immortal fatness, milk and sweet beverage and foaming liquor, ye are a freshening draught. Delight my Fathers.” Tr. Ralph T.H. Griffith

Julius Eggeling in his translation of Satapatha Brahmana mentions Katyayana Samhita in the footnotes which elaborates the above Yajur Veda verse as,

Kâtyâyana Samhita IV, I, 15 “Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with ‘adoration to your vigour, O fathers!’ &c. (Vâg. S. II, 32 a-f)… He pours [the water, left in the pitcher, on the cakes] with ‘Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!’ (Vâg. S. II, 34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ‘Bestow offspring on me, O fathers, a boy crowned with lotuses; that there may he a man here!’ (Vâg. S. II, 33.)…” Tr. Julius Eggeling

Yajur Veda 19.79 “Seeing the foaming liquor’s sap, Prajapati with the bright drank out the bright, the milk, the Soma juice, the Soma juice, BY Law, etc.” Tr. Ralph T.H. Griffith

Atharva Veda 3.12.7 “Hither to this (house) hath come the tender child, hither the calf along with (the other) domestic animals; hither the vessel (full) of liquor, together with bowls of sour milk!” Tr. Maurice Bloomfield

Griffith has translated the word Parisrut as foaming drink in this verse and in the footnotes, he provides an explanation,

“Foaming drink: parisutas; a beverage prepared from herbs, a sort of beer.”

Thank you for reading, stay tuned for more in the series!