Instructions in Religious Practices

1. What kind of horse should be (used) there (i.e. in that sacrifice)? What is the manner in which he is to be honoured? How can it be performed? Which enemies are to be conquered in (i.e. while performing) that sacrifice? Agastya said:

2-11. A horse that is having the colour of the water of Ganga, that is auspicious in body, that is dark in ears (i.e. that has dark ears), that is red in face (i.e. that has a red face), that is yellow in the tail (i.e. that has a yellow tail), that has good characteristics, that has the speed of the mind, that can move everywhere, that resembles Uccaihsravas, that has auspicious marks is said (to be used) in a horse-sacrifice. Having worshipped the horse on the full-rr.oonday of Vaishakha, having written (and having put) a note marked with one's name and power on his forehead, one should let him loose, carefully guarded by guards. The powerful guards should go wherever the horse to be sacrificed goes. The guards should forcibly bring him back from him who, with force, binds him due to his own heroism and power. The sacrificer should remain (practising) and should observe celibacy. Till two years pass while the man is observing the vow, the poor, the blind, and the helpless should be satisfied by (giving) them wealth etc. O venerable (Rama), abundant food should be given, and much wealth (also) should be given. The intelligent one gives whatever (a suppliant) asks for. O you destroyer of your enemies, the sacrifice of him who does acts like this, when completed, destroys all sins. Therefore, you are able to perform it, to protect it and to honour it. O king, having had auspicious fame, purify other people.

12. O best brahmana, now see my stable; see whether there are horses like that (i.e. as described by you), having auspicious marks.

13-19. Hearing these words, Agastya, the mine of compassion, got up and desiring to see the auspicious horses fit for the sacrifice, went with Rama to the stable and saw there very strong horses of lovely bodies, and having the speed of the mind. While seeing them he wondered to himself as to whether they were the descendants of the king of horses that had come (down) to the earth, or were solidified mass of the fame of Raghu kings, or whether it was a great mass of nectar (that had come out) of the ocean. On one side there was an excellent row of horses with crimson bodies. At one place there were horses with dark ears and shining like musk. At one place there were horses having a golden splendour. At other place there were horses of blue colour. At one place (there were horses) surrounded by particular spotted horses. Seeing all of them, the sage, with his mind full of eagerness went to another place to see the horses fit for the sacrifice. There he saw hundreds of them having that colour and tied (within the stable). Seeing them, the sage, with his body delighted (i.e. having marks of delight), was amazed.

20-21. Seeing at one place horses with dark ears, with their bodies resembling milk, with yellow tails, red faces, having auspicious marks, fully spotless, resembling the streams of pure water, graced with the speed of the mind, bright like the heaps of spotless fame, the sage who dried the ocean and whose eyes and face were bright due to joy, spoke on seeing the beautiful horses to the lord of Sita (i.e. spoke to Rama). Agastya said:

22-24. O best of the Raghus, the eyes of me who am seeing your many auspicious horses fit for the horse-sacrifice, are not today getting satisfaction. O illustrious Ramachandra saluted by gods and demons, O great king, perform a big horse-sacrifice. O you prosperous one, performing all groups of sacrifices like (Indra) the lord of gods, drying like god Sun the ocean of your enemies, and having conquered the war in which the chief of the hosts of enemies is killed, make this earth full of pleasures and enjoyments.

25-30. He with all his senses fully delighted by the utterance of these words collected all excellent requisites for the (horse-) sacrifice. Accompanied by the sage, the great king came to the bank of Sarayu. There he ploughed a large (portion of) land with golden ploughs. Having plentifully scratched (i.e. ploughed) the land of the measure of four yojanas, the king constructed temporary halls for the sacrifice. He (got) prepared a basin with a womb and a girdle, decked with many gems and endowed with all charm. The best sage Vasishtha, having a great penance (to his credit), got all that done according to the rules as laid down in the Vedic texts. That sage (i.e. Vasishtha) sent (his) disciples to the hermitages of best sages. They (i.e. the disciples) told them that the best Raghu (i.e. Rama) was ready(to perform a sacrifice).

31-35. Then all the sages, best among those who practised penance, were invited. They, being extremely eager to see the highest lord (i.e. Rama) came (there). Narad a, (a sage) named Asita, Parvata, the sage Kapila, Jatukarnya, Angiras, Vyasa, Arstisena, Atri, Asuri, Harlta, Yajnavalkya, Samvarta, and (the sage) named Suka — -these and other sages went to (attend) the excellent horse-sacrifice of Rama. The king (the descendant of) Raghu, of a magnanimous mind, honoured all of them by rising and saluting them and by making respectful offerings and offering seats to them. He whose valour was generally known, gave them cows and gold. (He said to them): "Today it is my great luck that I have seen you." Shesha said:

36. O brahmana, when (the hall) was crowded on the arrival of excellent sages, there was discussion about the way cf life well in conformity with the castes and the stages of life. Vatsyayana said:

37. What kind of discussion about the way of life took place there? What wonders (i.e. wonderful things) did they tell? What did the good (sages), through compassion for all people, say (there)? Shesha said:

38. Rama, the great son of Dasaratha, having seen the sages gathered there, asked them about all the ways of life proper for the castes and the stages of life.

39. They, on being asked by Rama explained the very meritorious ways of life. I shall properly tell them to you. Listen to them. The sages said:

40-47. A brahmana should always perform sacrifices, should engage in study etc. Having studied the Vedas and being free from passion he should not enter upon the householder's stage. A brahmana should always avoid serving low people. Even when he is in a calamity he should never live by following a dog's life. To approach his wife (i.e. to have intercourse with her) after the period of menstruation is the proper course for a brahmana; it is good for women. Or merely by remembering them hs would desire a child. Approaching (their wives) by day by men is regarded as cutting short (the span of) life. An intelligent man should avoid (intercourse on) a sraddha-day and all the parvan days. If he would cohabit with his wife through infatuation on these days he falls from the highest (position). That householder who has intercourse with (only) his wife after the period of menstruation, and who is devoted to his wife (alone) should always be known as a celibate. The period of menstruation lasts for sixteen days. Out of them four are extremely censured. Out of them (intercourse on) the even days causes the birth of a son and (on) the odd ones causes the birth of a daughter. He, being pure, and avoiding inauspicious (period of the) moon, so also (the constellations like) Magha and Mula, should cohabit with his wife, especially on (a night when) a male constellation (is predominant). She would give birth to a pure son who would help accomplish the (four) goals of human life.

48-62. The (gift of a) couple of cows that is spoken of in the Arsa form of marriage1 is good. Even a small dowry for a girl causes a sin to the purchaser of the girl. Trade, serving a king, not studying the Vedas, a bad (i.e. improper) marriage, omission of the essential ceremonies of the Hindu religion, are causes of the downfall of the family. A householder (obtains) merit by giving food, water, fruits, roots and by giving a cow (to a brahmana) according to the proper rite. He, from whose house a guest goes unhonoured and disappointed, loses the merit that he has collected since his birth. A householder should eat the residue of the food after having given it to his manes, the deities and human beings. He who cooks for himself and fills his own belly only, eats sin (only). Sin enters oil on the sixth and the eighth days of the month, (while) it always remains in flesh. He should avoid a razor (i.e. shaving) and (coitus with) his wife on the fourteenth day and the new-moon day. He should not enjoy his wife when she is in her menses, and should not eat with her. (Only) with one garment (on his body) he should not eat, nor should he eat (by sitting) on a high seat. An excellent man, desiring lustre, should not see his wife while she is eating. A man should not blow into fire by his mouth; he should not see (his) wife when she is naked. He should not heat his foot in fire; he should not put an impure thing into fire. He should not harm beings; he should not eat at both the twilights. He should not see a cow giving a suck (to her calf); he should not point out the rainbow (to others) by day or at night; he should not eat the fresh butter that has come up from curd. He should not salute his religiously wedded wife, at night he should eat till he is fully satisfied (i.e. till his belly is full). He should not love (i.e. take interest in) the union of song, dance or instrumental music; he should wash his feet in (a vessel of) bell-metal. He should not wear a garment or shoes worn by another person. Heshouldnot eat from a broken pot; nor should he eat polluted food. He should not lie with wet feet; with his hands and mouth uncleaned after having eaten food he should not go anywhere. He should not eat while lying down; with his hands and mouth uncleaned after having eaten food, he should not touch his head. He should not praise a human being, nor should he condemn himself. He should not salute him who has risen (in life) nor should he talk about the defects of others. Having thus resorted to the householder's stage, he should go to (i.e. take to) the hermit's stage of life with his wife or when the wife is dead; and then he should detach himself (from the worldly existence).

63. The great Rama, desiring the welfare of the world, listened to these and other practices narrated by the sages at that time.

1. Arsa Vivaha; A form of marriage derived from the rsis; one of the eight forms of marriage in whtch the father of the bride receives one or two pairs of cows from the bridegroom.

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