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Satapatha Brahmana Part V (SBE44), Julius Eggeling tr. [1900], at sacred-texts.com
13:2:9:11. But, indeed, that glory, royal power, passes away from him who performs the Asvamedha.
13:2:9:22. [The Udgâtri 1 says concerning the king's favourite wife, Vâg. S. XXIII, 26,] 'Raise her upwards 2,'--the Asvamedha, doubtless, is that glory, royal power: that glory, royal power, he thus raises for him (the Sacrificer) upward.
13:2:9:33. 'Even as one taking a burden up a mountain,'--glory (pomp), doubtless, is the burden of royal power: that glory, royal power, he thus fastens on him (as a burden); but he also endows him with that glory, royal power.
13:2:9:44. 'And may the centre of her body prosper,'--the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom).
13:2:9:55. 'As one winnowing in the cool breeze,'--the cool of royal power, doubtless, is security of
possession: security of possession he procures for him.
13:2:9:66. [The Adhvaryu addresses one of the attendant maids, Vâg. S. XXIII, 22,] 'That little bird,'--the little bird, doubtless, is the people (or clan),--'which bustles with (the sound) "ahalak,"'--for the people, indeed, bustle for (the behoof of) royal power,--'thrusts the "pasas" into the cleft, and the "dhârakâ" devours it,'--the cleft, doubtless, is the people, and the 'pasas' is royal power; and royal power, indeed, presses hard on the people; whence the wielder of royal power is apt to strike down people.
13:2:9:77. [The Brahman addresses the queen consort, Vâg. S. XXIII, 24,] 'Thy mother and father,'--the mother, doubtless, is this (earth), and the father yonder (sky): by means of these two he causes him to go to heaven;--'mount to the top of the tree,'--the top of royal power, doubtless, is glory: the top of royal power, glory, he thus causes him to attain;--'saying, "I pass along," thy father passed his fist to and fro in the cleft,'--the cleft, doubtless, is the people; and the fist is royal power; and royal power, indeed, presses hard on the people; whence he who wields royal power is apt to strike down people 1.
13:2:9:88. [The chamberlain addresses the king's fourth wife, Vâg. S. XXIII, 30,] 'When the deer eats the corn,'--the grain (growing in the field), doubtless, is the people, and the deer is royal power: he
thus makes the people to be food for the royal power, whence the wielder of royal power feeds on the people;--'it thinks not of the fat cattle,'--whence the king does not rear cattle;--'when the Sûdra woman is the Arya's mistress, he seeks not riches that he may thrive 1,'--hence he does not anoint the son of a Vaisya woman.
13:2:9:99. But, indeed, the vital airs pass from those who speak impure speech at the sacrifice. [The queen consort having been made to rise by her attendants, the priests and chamberlain say, Vâg. S. XXIII, 32, Rig-v. S. IV, 39, 6,] 'The praises of Dadhikrâvan have I sung, (the victorious, powerful horse: may he make fragrant our mouths, and prolong our lives!),'--thus they finally utter a verse containing the word 'fragrant': it is (their own) speech they purify 2, and the vital airs do not pass from them.
324:1 The colloquy between the men and women, referred to in paragraphs 1-8, would seem to go on simultaneously. The verse addressed by the Hotri to the king's discarded wife, Vâg. S. XXIII, 28, is omitted by the Brâhmana, as are also the verses spoken in reply by the women (with their attendants), and closely resembling those of the men in tone and wording. According to some authorities it is the attendant women alone who reply, not the king's wives. Katy. XX, 6, 20.
324:2 Mahîdhara takes the objective pronoun to refer to the Vâvâtâ, whilst Harisvâmin, on the other hand, supplies some such word as 'sâtikam.'
325:1 The Mahishî: Thy mother and father are playing on the top of the tree like thy mouth when thou wilt talk: do not talk so much, Brahman!
326:1 Mahîdhara interprets,--then he (her husband), the Sûdra, does not wish for wealth, but is unhappy.
326:2 That is to say, they make amends for any breaches of decorum committed in the preceding colloquy.