Chapter 10 - Rāma Appoints Śatrughna as the Protector of the Horse

[Sanskrit text for this chapter is available]

Śeṣa said:

1-2. While Rāma was thus listening to religious duties (from sages) the spring season in which beginning of very great rites is made, set in. Seeing that season (had set in), the intelligent Vasiṣṭha, born from the pitcher, said to the great king Rāma, what was proper.

Vasiṣṭha said:

3-8. O Rāmacandra of mighty arms, for you the time when the horse fully honoured is let loose for the sacrifice, has come. Make preparations for it. Invite the best brāhmaṇas. May the lord worship the brāhmaṇas properly. May he give gifts that have come up to his mind (i.e. desired by him) to the helpless, blind and the miserable according to the proper rite after having worshipped and honoured them. Initiated along with the golden (image of your) wife, sleeping on the ground, being restrained, and avoiding excellent enjoyments, keeping the deer’s horn on the waist, wearing a girdle, deer-hide, and a staff, you should make preparations for the (horse-sacrifice) with (all) the (required) things.

Hearing these significant and apt words of Vasiṣṭha, the intelligent (Rāma) spoke to Lakṣmaṇa words rich with various meanings.

Śrī Rāma said:

9. O Lakṣmaṇa, listen to my words (instructions); and having listened to them, quickly carry them out. Carefully bring a horse proper for the rite of the horse-sacrifice.

Śeṣa said:

10. Having heard the words of the lord of Raghus, Lakṣmaṇa, the conqueror of (his) enemies, said these words, describing (the horse) variously, to the commander-in-chief of the army.

Lakṣmaṇa said:

11-15. O hero, listen to these very sweet words of (i.e. uttered by) me; and having heard them, quickly carry them out according to the order of Rāma whose feet are rubbed by the crowns decorating the heads of the kings. Keep ready the army whose divisions are active due to the strength of the strong wind (generated) by the destroyer (of the universe), and having good chariots, elephants, foot-soldiers and good horsemen. Keep ready horses whose speed is like that of the wind, and whose plantings of their feet (i.e. steps) are charming like the rows of ripples, and which are mounted upon by good horsemen, holding many weapons and striking the enemy’s army. Observe the elephants resembling mountains, which are (mounted upon) by the brave riders having darts and lances in their hands and having missiles, which exude profuse rut, which are intoxicated and are full of (i.e. have on them) all weapons and missiles. Let the groups of the charioteers take my chariots shining with extensive, large wealth, being yoked with horses having the speed of the wind, reminding (one) of the destruction of various foes, and with their topmost parts full with weapons and missiles. Let hundreds of foot-soldiers, having best weapons in their hands, exerting themselves in protecting the horse fit for the horse sacrifice, come to me.

16-30. Having heard these words of that magnanimous Lakṣmaṇa, the commander-in-chief Kālajit by name, made the (horse) ready. The horse adorned with ten stars, endowed with the charm of fine down, having faultless pearls round his neck, so also a gem round the extensive neck, having spotless beauty on the face, and blackish brightness on the ears, and with the mass of his reins held (by the commander-in-chief) with his hand, shone (there). The horse, with his face shining with (strips resembling) the digits (of the moon), adorned with bright gems, and beautified with necklaces of pearls, went out. At that time the lordly horse decorated with a white umbrella, adorned with a white chowrie, with his body surrounded (i.e. covered) by great loveliness, went out. Soldiers in front, in the midst, and in the rear, served him, as formerly gods waited upon Viṣṇu who deserved to be honoured. Then having called the entire army, very much crowded with hosts of elephants, horses, chariots and foot-soldiers, he issued orders to it. Then the noise produced by the army that had collected (there), was heard. Then in that excellent city there was (heard) the sound of the kettle-drums. Due to the great agreeable and sharp sound of the heroes the peaks of mountains trembled and palaces shook. O king, there was a big sound of the perplexed horses. The earth as it were, moved, when it sounded by the impact of the wheels of chariots. The earth was, all around, blocked up with the herds of elephants that were moving (along it). Dust moved there, and it screened the people (there). The great army full of men, being impelled by the commander-in-chief named Kālajit, moved out, covering the sun with its umbrellas. The best foot-soldiers, causing the battle-flurry, and ready for Rāma’s (horse-)sacrifice, joyfully set out. All those (soldiers) having fragrant unguent of musk applied to their bodies, with their heads adorned with pure garlands of flowers, with their bodies adorned with the decorations of crowns and bracelets, and impelled by the king, set out. In this way, the excellent soldiers, holding bows, holding nooses and holding swords, and of loud steps, went to the great king. Thus the horse, marked for the sacrifice, scratching the ground with his hoofs, jumping in the sky (i.e. in the air), slowly reached the (sacrificial) hall.

31-42a. With his mind highly pleased on seeing the horse that had come (there), Rāma moved Vasiṣṭha to perform the (necessary) rite. Vasiṣṭha called Rāma along with (the image of) his wife made of gold, and made him perform the rite that would remove (the sin of) killing a brāhmaṇa. Rāma, the conqueror of his enemies’ cities, practising the vow of celibacy, and holding a deer-horn got done that rite (through the brāhmaṇas). For the performance of the sacrifice he commenced (constructing) a basis furnished with a hall. The intelligent sage Vasiṣṭha, the old preceptor of Rama’s family, who was conversant with the Vedic concepts, became the preceptor there (i.e. at that sacrifice). Agastya, the treasure of penance, acting as the Brahmā-priest, performed the duties of that priest. The sage Vālmīki was the Adhvaryu-priest, and (the sage) Kaṇva (acted as) the doorkeeper. There were eight gates (to the hall) which were auspicious with ornamental arches. O brāhmaṇa, at each gate two brāhmaṇas, knowing the sacred hymns (were placed). At the eastern gate (were posted) the two best sages named Devala and Asita. At the southern gate (stood) the two great treasures of penance, viz. Kaśyapa and Atri. At the western gate (were) the two best (sages) Jātūkarṇya and Jābāli. At the northern gate (remained) the two ascetics—the two sages—Dvita and Ekata. O brāhmaṇa, having thus made the arrangement at the gates, Vasiṣṭha, born from a pitcher, started worshipping the best horse. Women whose husbands were alive, who were adorned with (beautiful) garments and ornaments, started worshipping the best horse with turmeric, sacred rice grains, sandal etc., O brāhmaṇa. Then after having worshipped him, they waved lights before him and offered incense of agaru. Then by the order of the brāhmaṇa (viz. Vasiṣṭha), the courtezans offered him wishes for prosperity.

42b-54. After having worshipped him like this, he tied a note, bright and fashioned of gold purified with fire, on his spotless forehead to which sandal was applied, which was very fragrant with saffron etc., and which was all beautiful. There (i.e. in the note) he wrote the bright valour and power of Daśaratha’s son (Rāma): “The magnanimous Rāma, the crest-jewel of all heroes, the remover of the pride of the heroes of their power, and the descendant of Raghu, is the son of him who was the banner of the solar family, who was a great archer and a teacher initiating (pupils) in archery, and whom all gods along with demons saluted with (i.e. by bowing down) their heads having gems (on them). Rāma’s mother is the one born from the womb of the wife of the king of Kośala. Rāma, his (i.e. Daśaratha’s) son, who was the gem born from her womb, who is fearful to his enemies, who is well instructed by the brāhm aṇa (Vasiṣṭha), is performing a horse-sacrifice to remove the sin due to his having killed the best brāhmaṇa named Rāvaṇa. (For that sacrifice) he has let loose this excellent horse, best among horses and well-protected by the moats (in the form) of great army surrounding him. The protector of the horse is Rāma’s brother, Śatrughna, who had killed (the demon named) Lavaṇa, and who is accompanied by the multitude of the army (consisting of) elephants, horses, chariots and foot-soldiers. Those kings who, through the pride of their strength, have the jealous anger (as): ‘We are great archers, we are brave, we are mighty’, should capture with force the horse adorned with jewelled necklaces, having the speed of the mind, going at will, (capable of) moving everywhere, and very bright. From them Rāma’s brother Śatrughna will easily free him with points of arrows (i.e. pointed arrows) whetted on grindstones and discharged from his bow.” The greatest sage wrote such and other things (in the note) and then let loose the horse with his glory shining due to the power of the arms of Rāma, the treasure of beauty, being extremely swift and having the speed of the wind, and having a special property of moving in the nether world and on the earth.

55-74. Rāma, the best among the wielders of weapons ordered Śatrughna: “Go after the horse moving freely for protecting him. O Śatrughna go along the path of the horse. May good fortune attend upon you. O you who torment your enemies, may your arms conquer the enemies. O brave one, those warriors who fight with you, should be warded off by you. On this great earth, you, united with your hosts of virtues, protect the horse. You should not kill those who are asleep, who have fled, who have lost their garments, who are very much frightened, who are polite, who have done good deeds, by doing which (i.e. when you do like this) they will approve of (your) deed. O Śatrugḥna, you who desire (to have) religious merit, should not kill those who are without (i.e. who have lost their) chariots, who are afflicted with fear, and who say (to you): ‘We belong to you.’ He who would kill him who is humble, who is mad, who is asleep, who is frustrated, who is affected by fear, and who says: ‘I belong to you’, goes to a mean position. You who are full of all virtues, should not long for others’ wealth, or for other man’s wife; do not show interest in a mean person. O you conqueror in a battle, do not first strike the old (i.e. do not strike the old before they strike you). Being endowed with compassion, do not violate (the rule of) worshipping the venerable. Salute a cow and a brāhmaṇa, and a devotee of Viṣṇu possessing righteousness. Wherever you go after saluting (these), you will obtain success. Viṣṇu is the lord of all, is the witness (observing everything), and possesses a body that occupies everything. O you of mighty arms, O you descendant of Raghu, they who belong to him (i.e. Viṣṇu), who move in his form, who remember Viṣṇu remaining in the hearts of all, should be regarded as having a form similar to that of Viṣṇu. Those devotees of Viṣṇu for whom there is none that belongs to them, none that is a stranger, and for whom the enemy is like a friend, purify a sinner in a moment. They, to whom the Bhāgavata (Purāṇa) is dear, to whom the brāhmaṇas are dear, are sent here (i.e. to this world) from Vaikuṇṭha for purifying the world. Even that cāṇḍāla in whose mouth there is Viṣṇu’s name, in whose heart there is the ancient Viṣṇu, and in whose belly there is the offering of eatables presented to Viṣṇu, is dear to Viṣṇu. Salute them that are here, to whom the Vedas are dear and not the happiness due to the worldly existence, and who are devoted to their own way of life. There is no difference between Śiva and Viṣṇu; so also between Śiva (or Viṣṇu) and Brahmā. I carry (on my body) the dust particles of their feet, which are pure and which destroy sins. Those men, for whom Pārvatī, Gaṅgā, Mahālakṣmī, do not exist separately, should, all of them, be looked upon as having come here (i.e. to this world) from heaven. He who, in order to please Viṣṇu, protects him who has sought his refuge, and gives respect and makes presents according to his capacity, should be known as the best devotee of V iṣṇu. He who is devoted to the pair of feet of him (the utterance of) whose name quickly burns the heaps of great sins, is the devotee of Viṣṇu. By saluting those whose senses are controlled, whose mind also thinks of Viṣṇu (only), a man should purify (himself) from birth to death. Abandoning another man’s wife like a sword, be the ground of the ornament of victory and welfare. Thus following my command, you will obtain the highest position and a praiseworthy good contact (with the highest Lord).”