०१

अथातः स्तुतशस्त्रयोरेव ऐकाहिकं प्रातःसवनमैकाहिकं तृतीयसवनम् ।

(The Śāstras and Stotras required at the Soma Day of the Râjasûya.)

(The Use of Both the Rathantaram and Bṛihat at the Midday Libation.)

Now, as regards the Stotras and Śāstras (required at the king’s libation), both the morning and the evening libations do not differ in this point from the rule of the Aikāhikas (Soma sacrifice of one day’s duration);

अथातः स्तुतशस्त्रयोरेव ऐकाहिकं प्रातःसवनमैकाहिकं तृतीयसवनम् ।

एते वै शान्ते कॢप्ते प्रतिष्ठिते सवने यदैकाहिके शान्त्यै कॢप्त्यै प्रतिष्ठित्या अप्रच्युत्यै ।

for both these libations at the Aikāhika sacrifices are indisturbable, well arranged, and firmly standing, and they produce quiet, good order, firm footing, and security.

एते वै शान्ते कॢप्ते प्रतिष्ठिते सवने यदैकाहिके शान्त्यै कॢप्त्यै प्रतिष्ठित्या अप्रच्युत्यै ।

उक्तो माध्यंदिनः पवमानो य उभयसाम्नो बृहत्पृष्ठस्य ।

(But there is a difference in the ceremonies of the midday libation.) The midday Pavamâna performance (of a sacrifice, which requires both Sāmans with the Bṛihat for the Pṛiṣṭha Stotra, has been told;[1]

[1]The expression ukta, “told,” appears to refer to 1, 19, ubhe bṛihad rathantare pâvamânayor bhavatas. But the reference is not quite exact. The author wishes, doubtless, to advert to the peculiar circumstance, that both the principal Sâmans are used at one and the same day, viz., on the Soma day of the Râjasûya. It is even against the general principles of the sacrificial theory to use both on the same day (see 4, 13), as the whole arrangement of the Dvâdaśâha sacrifice with its Rathantara and Bṛihat days clearly shows. There are only three exceptions to this rule, as far as my knowledge goes, viz., on the Abhijit and Viṣuvan days, and on the *Abhiṣechanîya day of the Râjasûya, which is performed according to the rites of an aikâhika Soma sacrifice (see 8, 4). The particulars of the ceremonies of the Abhijit day are not given in our Brâhmaṇam; but we learn them from the Aśval. Sûtras (8, 5). There it is said: Abhijit Bṛihat-pṛiṣṭha ubhayasâmâ yadyapi Rathantaram yajñaуañуasithâne, i.e., the Abhijit sacrifice requires the Bṛihat as its Pṛiṣṭha Stotra (at the midday libation), and (thus) both (the principal) Sâmans, if the Rathantaram (is used at the evening libation) instead of the Yajñayajnîya Sâman (used at the evening libation of the Agniṣṭoma). The exceptional use of Bṛihat and Rathantaram on the Viṣuvan day has been stated by our author (4, 19, compare Aśval. 8, 6). On the use of both these Sâmans at the Râjasûya sacrifice, Aśval, (9, 3) makes the following remark: ukthyo bṛihat pṛiṣṭha ubhayasâmâ abhishechanîyah, i.e., on the inauguration day, the Ukthya sacrifice takes place, with the modification that the Bṛihat is the Sâma of the Pṛiṣṭha Stotra, and that both (the principal) Sâmans (Bṛihat and Rathantaram) are required. Both are, as we learn distinctly from our Brâhmaņam, required at the midday libation; the Rathantaram being chanted first, and the Bṛihat after it. The former forms here part of the Pavamâna Stotra (the first at the midday libation), the latter is the (principal) Pṛiṣṭha Stotra which follows the first. The Śastra belonging to the Pavamâna Stotra is the Marutvatîya (see 3, 12-20), that for the Pṛiṣṭha Stotra is the Niṣkevalya (see 3, 21-24). At the Râjasûya sacrifice, the first goes by the name of Pavamâna-uktham, the latter by that of Graha-uktham.

उक्तो माध्यंदिनः पवमानो य उभयसाम्नो बृहत्पृष्ठस्य ।

उभे हि सामनी क्रियेते ।

for the chanting of both Sāmans (the Rathantara and Bṛihat) is performed.

उभे हि सामनी क्रियेते ।

आ त्वा रथं यथोतय इदं वसो सुतमन्ध इति राथंतरी प्रतिपद्राथंतरो ऽनुचरः ।

The verse, ā tvā rathaṁ yathotaya (8, 57, 1-3) is the beginning (required for the Śastra) belonging to the Rathantara Sāman; the verse idam vaso sutam andha (8, 53, 5-7), the sequel required for the same Śastra.

आ त्वा रथं यथोतय इदं वसो सुतमन्ध इति राथंतरी प्रतिपद्राथंतरो ऽनुचरः ।

पवमानोक्थं वा एतद्यन्मरुत्वतीयम् ।

This Pavamâna Uktham (the just-mentioned Shastra) is just the Marutvatîya Śastra, to which the Rathantara Sāman (at the Agniṣṭoma, for instance) belongs.

पवमानोक्थं वा एतद्यन्मरुत्वतीयम् ।

पवमाने वा अत्र रथंतरं कुर्वन्ति बृहत्पृष्ठं सवीवधतायै ।

They perform the Rathantara chant at the Pavamâna Stotra (of the midday libation) praised at this (sacrifice); the Bṛihat is the Pṛiṣṭha (Stotra), in order to give a prop (to the whole).

पवमाने वा अत्र रथंतरं कुर्वन्ति बृहत्पृष्ठं सवीवधतायै ।

तदिदं रथंतरं स्तुतमाभ्यां प्रतिपदनुचराभ्यामनुशंसति ।

They perform the Rathantara chant at the Pavamâna Stotra (of the midday libation) praised at this (sacrifice); the Bṛihat is the Pṛiṣṭha (Stotra), in order to give a prop (to the whole).

तदिदं रथंतरं स्तुतमाभ्यां प्रतिपदनुचराभ्यामनुशंसति ।

अथो ब्रह्म वै रथंतरं क्षत्त्रं बृहत् ।

For the Rathantara is Brahma; the Bṛihat is the Kṣattra.[2]

[2]The royal sacrifice differs from the Brahmanical here by the employment of both the principal Sâmans at the same time; whilst at the latter sacrifice, either is employed separately.

अथो ब्रह्म वै रथंतरं क्षत्त्रं बृहत् ।

ब्रह्म खलु वै क्षत्त्रात्पूर्वम् ।

The Brahma certainly precedes the Kṣattra.

ब्रह्म खलु वै क्षत्त्रात्पूर्वम् ।

ब्रह्म पुरस्तान्म उग्रं राष्ट्रमव्यथ्यमसदिति ।

For the king should think “when the Brahma is at the head, then my royal power would become strong and not be shaken.”

ब्रह्म पुरस्तान्म उग्रं राष्ट्रमव्यथ्यमसदिति ।

अथान्नं वै रथंतरम् ।

Further, the Rathantara is food;

अथान्नं वै रथंतरम् ।

अन्नमेवास्मै तत्पुरस्तात्कल्पयति ।

if placed first, it procures food to the king.

अन्नमेवास्मै तत्पुरस्तात्कल्पयति ।

अथेयं वै पृथिवी रथंतरम् ।

The Rathantara further is the earth,

अथेयं वै पृथिवी रथंतरम् ।

इयं खलु वै प्रतिष्ठा ।

which is a firm footing;

इयं खलु वै प्रतिष्ठा ।

प्रतिष्ठामेवास्मै तत्पुरस्तात्कल्पयति ।

if placed first, it therefore procures a firm footing to the king.

प्रतिष्ठामेवास्मै तत्पुरस्तात्कल्पयति ।

समान इन्द्रनिहवो ऽविभक्तः सो ऽह्नाम् ।

The Pragātha for calling Indra[3] near remains the same without any modification (as in the Brahmanical sacrifices), this Pragātha belonging to (all) Soma days.

[3]See about it 3, 16. It is repeated on all Soma days, and forms always part of the first Śastra of the midday libation. Thence it is also necessary at the Râjasûya).

समान इन्द्रनिहवो ऽविभक्तः सो ऽह्नाम् ।

उद्वान्ब्राह्मणस्पत्य उभयसाम्नो रूपम् ।

The Pragātha addressed to Brahmaṇaspati,[4] which has the characteristic of ut (uttiṣṭha, rise!)

[4]See 3, 17 (page 184).

उद्वान्ब्राह्मणस्पत्य उभयसाम्नो रूपम् ।

उभे हि सामनी क्रियेते ।

is appropriate to both the Sāmans which are chanted.

उभे हि सामनी क्रियेते ।

समान्यो धाय्या अविभक्तास्ता अह्नाम् ।

The Dhyāyyās[5] are the same without any modification; they are those appropriate for the Ahîna sacrifices,

[5]See 3, 18.

समान्यो धाय्या अविभक्तास्ता अह्नाम् ।

ऐकाहिको मरुत्वतीयः प्रगाथः ।

whilst that Marutvatîya Pragātha,[6] which is peculiar to the Aikāhikas, is chosen.

[6]See 4, 19.

ऐकाहिको मरुत्वतीयः प्रगाथः ।