Aitareyabrahmana 8.17

8.17

athāsmā audumbarīm āsandīṃ sambharanti, tasyā uktam brāhmaṇam.
audumbaraś camaso vā pātrī vodumbaraśākhā.
tān etān sambhārān sambhṛtyaudumbaryām pātryāṃ vā camase vā samāvapeyus,
teṣu samopteṣu dadhi madhu sarpir ātapavarṣyā āpo
'bhyānīya pratiṣṭhāpyaitam āsandīm abhimantrayeta
bṛhac ca te rathaṃtaraṃ ca pūrvau pādau bhavatāṃ,
vairūpaṃ ca vairājaṃ cāparau, śākvararaivate śīrṣaṇye,
naudhasaṃ ca kāleyaṃ cānūcye, ṛcaḥ prācīnātānāh sāmāni tiraścīnavāyā,
yajūṃṣy atīkāśā, yaśa āstaraṇaṃ, śrīr upabarhaṇaṃ.
Savitā ca te Bṛhaspatiś ca pūrvau pādau dhārayatāṃ,
Vāyuś ca Pūṣā cāparau, Mitrāvaruṇau śīrṣaṇye, Aśvināv anūcye ity
athainaṃ etām āsandīm ārohayed
Vasavas tvā gāyatreṇa chandasā trivṛtā stomena rathaṃtareṇa sāmnārohantu,
tān anv āroha sāmrājyāya.
Rudrās tvā traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnārohantu,
tān anv āroha bhaujyāyā, dityās tvā jāgatena chandasā
saptadaśena stomena vairūpeṇa sāmnārohantu, tān anv āroha svārājyāya.
Viśve tvā devā ānuṣṭubhena chandasaikaviṃśena stomena vairājena
sāmnārohantu, tān anv āroha vairājyāya.
Marutaś ca tvāṅgirasaś ca devā atichandasā chandasā trayastriṃśena
stomena raivatena sāmnārohantu, tān anv āroha pārameṣṭhyāya.
Sādhyāś ca tvāptyāś ca devāḥ pāṅktena chandasā
triṇavena stomena śākvareṇa sāmnārohantu,
tān anv āroha rājyāya māhārājyāyādhipatyāya svāvaśyāyātiṣṭhāyārohety
etām āsandīm ārohayet
tam etasyām āsandyām āsīnaṃ rājakartāro brūyur:
na vā anabhyutkruṣṭaḥ kṣatriyo vīryaṃ kartum arhaty,
abhy enam utkrośāmeti. tatheti.
taṃ rājakartāro 'bhyutkrośantī,maṃ janā abhyutkrośata samrājaṃ
sāmrājyam bhojam bhojapitaraṃ svarājaṃ svārājyaṃ virājaṃ vairājyam
parameṣṭhinam pārameṣṭhyaṃ rājānāṃ rājapitaraṃ.
kṣatram ajani, kṣatriyo 'jani, viśvasya bhūtasyādhipatir ajani,
viśām attājany, amitrāṇāṃ hantājani, brāhmaṇānām goptājani,
dharmasya goptājanīti
tam abhyutkruṣṭam evaṃvid abhiṣekṣyann etayarcābhimantrayeta

viii. 17 (xxxix. 3). They then bring for him a throne of Udumbara; the explanation of it has been given. There is a goblet of Udumbara or a bowl, and a branch of Udumbara. Having collected these preparations, they should throw them together in the bowl or goblet of Udumbara, and, when these have been mixed together, he should put curds, honey, melted butter, and water of the rains with sunshine, and, setting them down, he should address the throne with

‘Let the Bṛhat and the Rathantara be thy two front feet, and the Vairūpa and the Vairāja thy back feet, the Çakvara and the Raivata the head (and foot) (planks), the Naudhasa and Kāleya the cross (planks), the Ṛc verses the lengthwise ropes, the Sāmans the cross-ties, the Yajuses the holes, glory the coverlet, prosperity the pillow. Let Savitṛ and Bṛhaspati support thy front feet, Vāyu and Pūṣan thy back feet, Mitra and Varuṇa the head (and foot) (planks), the Açvins the cross (planks).’

Then he should make him mount the throne. With

‘Let the Vasus mount thee with the Gāyatrī metre, the Trivṛt Stoma, the Rathantara Sāman; after them do thou mount for overlordship. Let the Rudras mount thee with the Triṣṭubh metre, the Pañcadaça Stoma, the Bṛhat Sāman; after them do thou mount for paramount rule. Let the Ādityas mount thee with the Jagatī metre, the Saptadaça Stoma, the Vairūpa Sāman; after them do thou mount for self rule. Let the All-gods mount thee with the Anuṣṭubh metre, the Ekaviñça Stoma, the Vairāja Sāman; after them do thou mount for sovereignty. Let the Maruts and the Aṅgirases, the gods, mount thee with the Atichandas metre, the Trayastriñça Stoma, the Raivata Sāman; after them do thou mount for supreme authority. Let the Sādhya and the Āptya gods mount thee with the Paṅkti metre, the Triṇava Stoma, the Çakvara Sāman; after them do thou mount for kingship, great kingship, suzerainty, supremacy, and pre-eminence’;

he should make him mount the throne. When he is seated on the throne the king-makers should say ‘The Kṣatriya if not proclaimed cannot show his strength; let us proclaim him’. ‘Be it so’ (they reply). Him the king-makers proclaim (saying)

‘Him do ye proclaim, O men, as overlord and overlordship, as paramount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as supreme lord and supreme authority, as

king and father of kings. The lordly power hath been born, the Kṣatriya hath been born, the suzerain of all creation hath been born, the eater of the folk hath been born, the slayer of foes hath been born, the guardian of the Brahmans hath been born, the guardian of the law hath been born.’

When he has been proclaimed one knowing thus, being about to anoint him, should address him with this verse