Question

Arrange the following liturgical fragments describing the recitation of the Shunahshepa legend in their correct ritual sequence:
A. śunaḥśepaṃ śrutaṃ śrutau (The hearing of the Shunahshepa...)
B. tatra kratau rājasūye (In that sacrifice, the Rajasuya...)
C. madhye'bhiṣecanīye'hani (In the middle, on the day of anointing...)
D. bahiṣṭu-paśusomake (After the animal and Soma sacrifices...)

• A. D, A, B, C
• B. A, B, C, D
• C. B, D, C, A
• D. A, B, D, C

Hint:

Associate Shunahshepa with the "Coronation Day." Just as the King is physically crowned, his spirit is "crowned" with the wisdom of the Shunahshepa story. Remember: Story $\rightarrow$ Sacrifice (Rajasuya) $\rightarrow$ Day (Anointing) $\rightarrow$ Time (Post-Soma).

Answer 1

The Correct Option is B

Step 1: Understanding the Concept:
The story of Shunahshepa is the most famous narrative in the Aitareya Brahmana (Chapter 33). It is not just a story but a potent ritual tool. The Brahmana provides specific instructions to the Hotr priest (the reciter for the Rigveda) on when and where this legend must be narrated to the King. The recitation of this legend is believed to cleanse the King of sins and bless him with sons and prosperity. This question tests the knowledge of the "Liturgical Application" of the Brahmana.

Step 2: Detailed Explanation:
The Aitareya Brahmana (7.18) explicitly defines the ritual slot for the Shunahshepa narrative. The sequence in the text follows a "General to Specific" logical flow:

1. A (Śunaḥśepaṃ śrutaṃ śrutau): The text begins by identifying the subject matter—the hearing (recitation) of the legend and the mantras revealed to Shunahshepa. This is the 'Heading' of the instruction.
2. B (Tatra kratau rājasūye): Next, it defines the macro-context. This narration is mandatory during the Rajasuya sacrifice (the grand coronation ceremony). It is not recited at just any small ritual but specifically for a King's consecration.
3. C (Madhye'bhiṣecanīye'hani): It then identifies the specific day. The Rajasuya lasts for many days, but the narration must take place on the Abhishechaniya day—the actual day the King is sprinkled with sacred waters. Specifically, it happens in the "middle" of the day's program.
4. D (Bahiṣṭu-paśusomake): Finally, it provides the micro-timing. It occurs after the animal sacrifices (Pashu) and the Soma-pressing rituals have been completed. This is the exact moment when the King is relaxed and receptive to the moral lessons of the legend.

The sequence A-B-C-D correctly maps the textual instructions from the 7th Panchika of the Aitareya Brahmana. During this performance, the Hotr priest sits on a golden seat (Hirany-akasha), and the Adhvaryu priest responds with "Om" after each verse and "Tatha" after each Gatha. This ceremonial exchange highlights the importance of the Shunahshepa story as a means of royal purification and divine connection. In NTA examinations, questions on the "Middle Day" (Madhye-ahani) and "Rajasuya" connection are extremely common.

Step 3: Final Answer:
The correct chronological and liturgical sequence is A, B, C, D. Thus, option (2) is correct.