Hypology—The ancient Indian study of Horses

Horses come next only to elephants in matter of in its treatment of importance in the war-field. Samrajya-lakshmi-pithika horses, tries to cover points like their origin, classification, auspicious marks on the body and strength. 81 Origin and myths : First of all, horses are divided in to Avonija and Yoniia. Now follows account of the Avoniia variety. Samrajya-lakshmi-pithika states that unlike elephants, who are described, to have originated from the dust particles of Martanda, the origin of horses and mules (asvatara) are attributed to the sacrificial ash of Prajapati in his attempt to create the world. And therefore, the author argues that even now horses are playfully attracted to ash. Some other horses of this variety are said to have originated from the turbid drops of tears of the creator, duly caused by the sacrificial smoke in the great sacrifice of Daksa, when the former had gleefully collected those and 81. Treatises exclusively dealing with the horse-lore are the Salihotriva, Asvavaidyaka attributed to Jayanta and Nakula and Asvasatra (Tanjore) also attributed to Nakula. N, Yuktikalpataru, Sivatattvaratnakara etc. also deal with this topic. Most of these texts support and propound the mythological origin of horses as we find in Samrajya-lakshmi-pithika See Sukraniti 4.7.43 ff, Yuktikalpataru pp. 181 ff. and Hariharacaturanga 3.20 ff.

585 had besmeared, his limbs with the precious collection. Thus, some were born from his mouth, some from hands, shoulders and feet etc. Another occasion is described to be the churning of Ocean where-from alongwith neetar, had come out the horse Uccaisravas with the roarings of thunder, produced by great clouds. We are further informed that it was caught by Bali in its speedy attempt to escape from the waters to sky. But due to the strong grip Bali had on its hinder legs, it got tired and could not escape. To this mythological incident is attributed the inability of horses to rest, even at present and the peculiar mode of their resting, which is effected by throwing upward the hinder legs while leaning against the two at front (133.4-11). Another such story is recounted regarding their gr divine origin. Once Urga, the son of creator, was cursed to be an owl (uluka). From the union of the mythological lovely progenitress of antelope (mrg) and the uluka, were produced some eggs wherefrom are said to have born a number of horses. Still some other horses are assigned their origin to the Gandharvas (who regulate the course of the sun's horses) and are known as Yoniia (12-14). We are further informed that both the Yonija and varieties of horses had earlier wings and they used to fly alongwith the clouds. This made Satakratu Avonija

586 (Indra) intolerant who commanded Salihotra (the sage and author of Veterinary sciences in Indian tradition) to sever their wings with the weapon Isika (reed-like weapon) so that they could be used as carriers and Salihotra did as desired, to please Indra but he was nevertheless, moved with the entreatings of the horses. and had blessed them with the boon that their legs, henceforth, would be agile enough to give them speed like their erstwhile wings and they would now become carriers of gods and men. (15-19). Classification : Like the human beings, horses are also classified Ksatriya, Vaisya and into four categories - Brahmana, 82 Sudra which is based on the individual characteristic features of a horse. of the four, the Brahmana horses are considered to be the best and their comparative merit is to be understood in a successive order. tinge The Brahmana horse is described to be of white colour, the Ksatriya red, the Vaisya, grey with a tinge of yellow and the Sudra black. The Brahmana variety is 82. This appears to be the conventional four-fold classification, for most of the treatises on hypology have something to say on it. Cf. As., vahana siksa ..4.ff, Yuktikalpataru P.195 verses 34 ff., p.195. 34 ff and Hariharacaturanga 4. 213 ff.

587 considered conducive for use in all auspicious and peaceful occasions (ksemakrtya) while in activities during a war, the Ksatriya is the best. The Vaisya horses are proficient in the conduct of profit-giving activities (dravyariana) and the sudra horses are successfully employed for all other purposes. It is said that horses remain asleep all the time in this world but during war, not only these are awake and alert but there's no better friend than these. (2.19-23). Measurements: Two Principal Ways: Two principal ways of measuring a horse are the horizontal (tiryak) and the vertical (urdhvamana) The former is taken from the end corner of the eye to the root of its tail while the latter is done from the hoof-end to the hump (kakud). (24) The best horse: The horse which is four cubits in height and five cubits in length and whose mouth measures twentytwo 83 angulas (finger-breadth) is considered to be the best. C The experts opine that such a horse possesses an even neek 83. The account of measurement appears to vary from text to text. However, all a-gree with positions of avartos which go to characterise a good horse.

588 as long as fiftysix angulas and its bosom and the neek are same as the mouth that is of twentytwo angulas. Its ears measure seven angulas and the palates, six angulas each. The tail is of twenty angulas and is fine and straight. shanks (angha) are as high as twentytwo angulas and the hooves, seven angulas each. (25-28) The Position of the avartas : Ten dhruvavartas, = (points on W the croton and different parts of the body from which the L hairs radiate or curl backward) if found distributed on the body of a horse in the following order, are considered quite auspicious. One, on the forehead, two on the head, two each, on the flanks, two on the breast and one on the anus region (apana)(29). mialin The midling variety : d Horses of the midling (madhyama) variety are known ^ to measure three and half cubits in height and four cubits in length. The mouth equals to twenty fingers' length. The neck measures fortysix angulas, the height of the shanks, eighteen angulas, angulas and the avartas each of the hooves is six (points of curls of hair) are present as in the case of the best variety of horses (30-33).

589 The inferior horse : A horse of the adhama variety measures (3 x 3) cubits in length and height. Its mouth is seventeen angulas, the neck thirtysix angulas, a hoof is as small as five fingers' measurement and the avartas are as in the case of the other two varieties (33-34). similar Besides these three primary divisions, Samrajya-lakshmi-pithika describes five other types of horses which appear to be quite famous in Indian horse-lore. 84 The first among these is mentioned as the Medhra horse whose testicles are round (yrtta), of uniform size like 84. The quality of a horse is often said to be determined by its contiguity with a particular land. See Yuktikalpataru (P.186). Also we find the same text dealing details about the four-fold classification of horses on the basis of their Physical measurements. (Ibid). P.182 (33-37) while Sukraniti does not seem to in regard remember the land as the determining factor of the quality of a horse. However, it mentions the unit of measurement of a horse as equivalent to five grains of barley. (Sukraniti, 4.7.43) About these, there is observed a general agreement among authors. See ASS P.38, Sukraniti 4.7.110 ff., Yuktikalpataru, p.185, Hariharacaturanga, p. 111 etc.

590 that of a Bilva fruit (Aegle Marmelos), are without hair its and devoid of any black mark whatsoever, even on their body. Such a horse is considered to be the best. (34-36). The horse whose entire body is white save one ear which is black is known as the Syamakarna variety and it is considered suitable for Asvamedha sacrifice. (37) It is known as the Astamangala variety whose all four feet are white alongwith the tail, eyes and face, even the hairs on its body bear a whitish tinge (Sitabha) (38). Similarly, in case of the horse known as Pancakalvana the mouth and four legs are stated to be white (39). The Mallikaksa variety has a crescent -shaped ring on its forehead (face) which is as black as the jambu fruit (Eugenia Jambolana) and all its feet are stated to be white. (40) Next, we have horses from different geographical regions and origin of a horse in a particular place is stated to regulate its qualities.

591 Qualities of a horse visa-vis its land of origin: v 1.sa-v 4.s In this connection our author appears to pay his rich tributes to the horses from Persia. Without mincing words he proclaims the superiority of the persian horses. Also is accorded a similar place to the breeds from the Konkan (Western shore of Deccan) and Saurastra- region (Surat of modern Gujrat). (41) 86 87 The horses from Uru lands, Kila or from the 85 Aratta (Punjab) and from the land of river Indus are said to belong to the middling (madhyama) variety. 85. 86. 87. the Ut tame vajinah prokta parasika samud bhavah (133.41). Yuktikalpataru on the otherhand mentions taiita (Afgan), Khurasala (Garwal) and tusara (Tokharian) to be best. (P.181, 26). Text like Hariharacaturanga (3.95) regards the Kamboja to be the best of all. The Epic tradition on the otherhand, regards Sindhu, Balhika and of course Kamboja hores to be the best. See Ramayana 1.6.23-24, Mahabharata, Sauptika, 13.2 etc. Uru or Uruga is identified as the Hazra country between the Jhelum and the Indus. Kila country is variously identified as Kailokila, the capital of konkan or the Kilamuttugura in the North Arcot district of Karnataka. See N.L. Dey, Geographical Dictionary and S.S.Chitray, Bharatiya Samskrti-Kosa

592 88 And horses from Sabala country or those which are dappled, the Arya country (North central India) g the Sarasvata country (N.W. of Delhi), the Tankiana lands and those from the south eastern part of the country are credited with the lowest rank. (42-43) Occasions when horses are to be punished : Samrajya-lakshmi-pithika enlists six occasions when a horse is to be punished i.e., when it starts neighing, when it stumbles upon (skhalana), when it shows signs of fear, when it goes astray or the wrong way, when it becomes angry and lastly, in the event of a horse being confused or perplexed (bhrantacitta). (44) And, we feel that such occasions and punishment pertain to the time of training of a horse. (cr. A Yehanafiksa ... verses 18-20). 88. This could not be identified as a country. 89. Hence we feel that the term is used here as an adjective with the meaning dappled. By Tankana which land the author had in view is difficult to ascretain. However, Rajavyavaharakosa (17 AD) a lexicon of administrative and coloquial vocabulary written under the orders of Sivaji the great refers to Tankana to a hilly track in general. 'Parvatiyastu tarikanah' (Caturangavarga, 34)

593 Further it is said that horses have no fault of their own. If these are small, it is the fault of the owner, for their slow-speed is made responsible the rider and for their weakness, the fault rests with the master. 90 (45) . Prognostication of long-life and the Physical features of a horse : Long life: The horse who has a big nose (mahaghonah) is large-bodied, loud-sounding and whose body is glossy and soft is said to have a long-life. Similarly, the anteriors of whose ears are depressed and whose blood quickly wears the look of vermilion, they are said to live for long. Those who are good at eating and donot scatter the grass, those who have a short membrum virile (mehana), 91 large heads and wide fore-heads, possess a long-life. (46-48) 90. 91. For a similar idea see Sukraniti (4.7.121) which makes the trainer responsible for the flaw and deficiency of a horse. This in short, appears to be the basis on which the longevity of a horse is determined. er.Hariharacaturanga (p.140. verses 826, 828 & 832) which almost tally with Samrajya-lakshmi-pithika (46-48) and similar is also the case with ASS (Avurlaksanadhyaya) (verses 1-9).

594 Merits: Great merits are attributed to soldiers who are killed while fighting from a horse-back. Even such a person is considered to gain greater merit than a person performing, Asvamedha sacrifice. Achievement of victory, fame and kingdom all are said to be possible due to the prowess of The real value of horse is said to lie in a war-horse. the fact that a horse though wounded or tired by carrying of heavy loads, it never forsakes its master in the field of war (49-53). Magical property of horse-motiffs : Further, we observe that Samrajya-lakshmi-pithika attributes magical nature to painting one's residence with horse-motiffs. The author says that such 92 action removes and pacifies the sins of a king.(54). Horse-behaviour and Omens : Particular behaviour of horses are associated with omens of both good and bad nature. 0 When a well-accutred (sannaddha) horse (or one, who is fastened nearby) starts neighing with up-ward face while scrubbing the ground with its hoof-points -> it is 92. amulamandiran yasya pure santi na vajinah / grhyabhittisu lekhyaste tena rainogha santaye // (133.54)

595 considered to be an indication of sure victory in war. While on the other hand, acts like frequent passing of urine and excretion at short intervals on the part of a horse who remains melancholy are indicative of great defeat and humiliation (55-56). Similarly, the neighing of a horse at the end of night presages the approach of enemy's army and a horse, with a horripilated tail, is suggestive of the imminent march or expedition of a king who is stable and settled. The possession of a horse from whose tail emanate sparks of fire at night-end suggests the destruction of the 93 master. (57-59). argues that It was possibly, the common belief of the age that the entire earth can be brought in-to subjugation by the help of a thousand horses and therefore, Samrajya-lakshmi-pithika kings intending to earn victory and subsequent stability and prosperity of their kingdoms should collect and maintain a number of these in their army. (60-61) 93. These omens, both good and bad, also find their corroboration in other texts. cf. Arthasastra (23.3 ff.). See also Yuktikalpataru p.189, verses 99-100, which gives an a additional information that if the stable is haunted by bees and hives, it is suggestive of destruction of horses. To rid oneself of such danger, one should cause to recite the sacred-lore by a priest, offer oblations of sesame and repeat the satarudriva verses (98-18).

596 Observation It appears that most of the texts dealing with horse-lore like Yuktikalpataru , Hariharacaturanga , Sukraniti etc. rarely differ from the tradition of the Asvasastra. Judging from their description of a good horse, we may, in the line of S, sum up the broad characteristics to be as follows: The ideal horse is one which has a face without whiskers, is beautifal, courageous, has a high nose, a long and raised crest and head, a short belly, hoof and ear, is impetuous and fast, neighs like a cloud or goose, in neither too fierce nor too mild, is pleasing like a god; St is of excellent beauty, flavour and colour and is endowed with the good avartas. (Sukraniti, 4.7.75-76). This, we hope, portrays the prototype of an ideal horse with all its aspects like, body, character, colour, steps, voice, smell, shade and the circular hairy formations, etc. However, from the foregoing description of Samrajya-lakshmi-pithika we observe that the author has tried to follow the tradition of horse-lore quite faithfully. But he does not seem to be blind to his own times, also. Thus we find that he categorically mentions Persian horses as the best (41) whereas others, like Yuktikalpataru and Hariharacaturanga respectively

597 favour the taiita (Afgan) and Kamboja with similar ranks. One more thing of a unique nature described by our author relates to the use of horse-motiffs as domestic murals and the magical power attributed to it - This phenomenon appears to have escaped the notice of others.