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RẢJASŪYA
165 with a goatskin spread thereon and addressed by the Adhvaryu (priest) in the following words : “Thou art the ruler, the ruling lord (yantri, yamana)
—thou art firm and steadfast (dhruva, dharuņa)(here I seat) thee for the tilling, for peaceful dwelling (Ieshema), for wealth (rayi), for prosperity (posha), i. e., for the welfare of the people, the common weal.” 1
The Rājasūya consisted of a long succession of sacrificial performances which began on the first day of Phālguna and spread over a period of upwards of two years. The rite is described at great length in the Satapatha Brāhmaṇa. Besides muchmere priestly elaboration, the ritual contains traces of popular ceremonial. The popular features are chiefly these :
(1) The Ratnināṁ havīnshi 4 or presents to the divi. nities of the bejewelled ones (or those possessed of the jewel offering), viz., the chief queen and court officials ;
(2) The Abhishechanīyas or besprinkling ceremony ;
(3) The dig vyāsthāpana 6 or the king's symbolical walking towards the various quarters as an indication of his universal rule ;
(4) Treading upon a tiger skin,” thus gaining the strength and the pre-eminence of the tiger ;
(5) Narration by the botri priest of the story (ākhyāna) of þunaḥsepa. -
nsepa.
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1 Sat. Br., V.2, 1. 25 : The Fundamental Unity of India, p. 80.
2. Keith, Black Yajus, pp. cxi-cxiii, RPVU, 341 ; Vedic Index, II. 219 ; SBE., xli, p. xxvi.
3 V. 2. 3. 9 (et seq.); S.B.E, xli, 42-113.
4 Sat. Br. V. 3. 1. M. Louis Renou says-''les offrandes ne sont pas faites aux ratnin mais aux divinités dans les maisons de chaque ratnin." - 5 Sat. Br. V. 3. 3-4.
6 Sat. Br. V. 4. 1. 3 ; Keith, Black Yujas, op. cit." 7 Sat. Br. V. 4. 1. 11. 8 Ait. Br. vij. 13 ff; Keith, RPVU, 341n..
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