Rama Commands and Overlooks the Fulfillment of Ashvamedha Sacrifice

We are looking at the tales from history narrated by Rama, Lakshmana on Indra, Ila performing Ashvamedha sacrifice to liberate themselves. Both the tales have seen the fortunes changed from one end to the other after the successful conclusion of the sacrifice. Such is the power of this potent, tough, spiritually and personally uplifting ancient tradition. It’s not just a political assertion of sovereignty—it’s a cosmic declaration of dharma, prosperity, and divine alignment. Only a righteous and victorious king could perform the Ashvamedha. In the Ramayana, Lord Rama undertakes this sacrifice to reaffirm his dharma and the sanctity of his rule after returning from exile, defeating Ravana and becoming a noble king. The ritual is not merely earthly—it involves celestial blessings. Sages, gods, and divine beings are invoked, and the entire kingdom participates in a spiritually charged atmosphere. Ashvamedha is also symbolic of purification—both personal and societal. It’s a way to cleanse karmic debts and elevate the spiritual merit of the land and its people. The Ashvamedha is deeply rooted in Vedic tradition, with precise rituals, mantras, and symbolic acts. The horse itself is consecrated and treated as divine. In Uttara Kanda, the sacrifice becomes a stage for Valmiki to introduce Lava and Kusha, Rama’s sons, who recite the Ramayana itself—making the ritual a vehicle for storytelling and continuing the legacy. As we look at the sacrifice being performed in the following chapters, the two sons of Rama come into the picture as well which can be seen in next post. Thus, performing the Ashvamedha in the Ramayana is not just a ritual—it’s a spiritual epic in itself to cleanse Rama, his kingdom and connect him with his exiled sons. Just like strict observance of pooja or ritual can transform a person, the Ashvamedha sacrifice can sanctify the rule and cleanse societal impurities. Reading about this in times of Vinayaka Chaturdhi festival and in the land of US reminds us of two things – the strict observance of rituals to cleanse the land and the rule. The epic is relevant to all times and just tells about the significance of religious rituals as a central pillar to bath a kingdom in spiritual light and pass the declaration of righteousness. The sanctity of a King’s rule, the cosmic balance, the prospects of all living beings in the kingdom rests on this noble undertaking. Let us look at how this is performed by Rama in following chapters. 

In the last post, we studied the conclusion of the story of Ila who was liberated after performing Ashvamedha sacrifice. Ila, son of Prajapati, was cursed to live alternately as a man and a woman. In her female form, Ila was loved by Budha, son of the Moon, and together they had a son, Pururavas, who was born with both royal and celestial lineage. Though Ila lived between duty as a king and love with Budha, he grew restless with his strange fate. Out of compassion, Budha gathered sages to find a remedy. Kardama, Ila’s father, suggested the Ashvamedha sacrifice, which alone could please Lord Rudra (Shiva). When the rite was performed, Shiva appeared and granted Ila’s restoration to full manhood. Ila then founded a new city, Pratishthana, while his elder son ruled Bahli. Pururavas succeeded Ila, carrying forward his divine-royal legacy. 

In chapter 91, Rama gives the command to perform Ashvamedha sacrifice. 

After narrating the story of Ila and Pururavas, Rama turned to his brothers and spoke to Lakshmana about beginning the Ashvamedha sacrifice. Rama instructed him to call together the great sages—Vasishtha, Vamadeva, Javali, Kashyapa, and all learned Brahmins—so they could guide and oversee the sacred rite. Lakshmana, quick and obedient, went at once and assembled the sages, bringing them into Rama’s presence. When the sages arrived, Rama bowed before them with deep respect, touching their feet, and they in turn showered their blessings on him. 

With folded hands, Rama addressed them on the importance of the Ashvamedha sacrifice, speaking with words inspired by dharma. The sages, having heard Rama, praised the Ashvamedha as the highest and most powerful of all sacrifices, pleasing especially to Lord Shiva, whose emblem is the bull. Their words filled Rama with joy, and seeing their willingness to carry out the ceremony, Rama gave further instructions to Lakshmana. 

Rama asked him to invite all allies and friends to the grand event. Sugriva, the valiant monkey king, was to come with his hosts of monkeys and forest-dwellers to celebrate the festival. Vibhishana, ruler of the Rakshasas in Lanka, was also to be invited with his mighty warriors, so he might assist Rama in the sacrifice. Likewise, monarchs from far-off lands who desired to honor Rama should hasten with their retinues to witness the great rite. Lakshmana was told to summon Brahmins and Rishis, even those dwelling in distant regions, along with their wives, for their presence would add sanctity to the sacrifice. Rama also desired musicians, dancers, jugglers, and entertainers, so the occasion would be festive and joyful for all. 

The chosen place for the sacrifice was the sacred Naimisha forest, near the river Gomati. Rama ordered a vast structure to be built there. Propitiatory rites were to be performed everywhere to purify the ground, and hundreds of Brahmins skilled in ritual law would guide the proceedings. Rama instructed Lakshmana to ensure that all who attended would be welcomed warmly and sent away fully satisfied, as was the tradition of such great sacrifices. None should leave feeling neglected or unrewarded. 

To prepare for the guests, Rama commanded that enormous quantities of food and supplies be sent ahead: one hundred thousand loads of rice, vast stores of sesame, beans, chickpeas, lentils, salt, oil, and perfumes. Bharata was entrusted with handling the treasure—he was to bring one hundred kotis of gold and an equal amount of silver to cover the enormous expenses of the sacrifice. 

Bharata, together with Shatrughna, was also ordered to lead the procession. Ahead of them were to go the troops, while behind followed merchants, jugglers, dancers, cooks, artisans, carpenters, and townspeople. Women from the royal households, including those of the princes, would also accompany them, bringing with them a golden image of Sita for consecration in the ritual. 

Bharata was tasked with arranging pavilions for visiting kings and their retinues and ensuring food, drink, and clothing for everyone in attendance. Thus, Rama carefully planned not only the spiritual side of the sacrifice but also the worldly comforts of all who would come. 

Soon after, Bharata, Shatrughna, Sugriva with his mighty monkeys, and Vibhishana with his host of Rakshasas, all set forth with the priests and sages. Together, they moved towards Naimisha forest to prepare for the great Ashvamedha sacrifice, which would shine as a festival of both dharma and celebration. 

In chapter 92, Ashvamedha sacrifice is described. 

After completing all the preparations for the grand Ashvamedha sacrifice, Rama, the elder brother of Bharata, released the sacred horse. This horse was marked with black spots and carried Rama’s royal insignia. It symbolized his authority over the land. Lakshmana, along with the priests, was entrusted with watching over the horse, while Rama himself traveled with his army to the sacred Naimisha forest, the chosen site for the sacrifice. 

When Rama arrived at the site, he was filled with delight at the vast and beautifully prepared grounds. He exclaimed in wonder at its magnificence. Soon, kings from many lands began arriving, bringing with them rich gifts to honor Rama. In return, Rama showed great generosity, providing them with abundant food, drink, and all kinds of provisions. 

Bharata and Shatrughna devoted themselves to serving their brother, the king. Sugriva and his mighty monkeys, instead of showing pride in their strength, humbly served the priests, assisting in the rituals. Vibhishana, the king of the Rakshasas, arrived with his large host of followers. Together with his people, he devoted himself to serving the ascetics and sages, ensuring their every need was met. 

Grand pavilions were built under Bharata’s supervision to house the powerful kings and their large entourages. Every arrangement was excellent, befitting the scale and dignity of the Ashvamedha sacrifice. Meanwhile, Lakshmana carefully guarded the movements of the sacrificial horse, ensuring that the central ritual proceeded without interruption. 

The sacrifice itself was conducted with perfect discipline and devotion. The guiding principle of the event was generosity. Rama’s command was simple but powerful: “Give freely and abundantly whatever anyone seeks.” And this command was obeyed at every moment. 

Thus, food of every kind was provided in endless supply. Sweets, delicacies, and confections were prepared and distributed by Sugriva’s monkeys and Vibhishana’s Rakshasas until people could ask for no more. No one went hungry. No one was left without clothes or possessions. In that splendid gathering, one could only see happy and satisfied faces. There was no trace of poverty, sorrow, or want. 

The sages who attended were astonished. Even the oldest among them declared that they had never witnessed such boundless generosity in any sacrifice before. People who asked for gold received gold. Those who wanted jewels were given jewels. Those who desired wealth or possessions found their wishes fulfilled instantly. Silver, gold, gems, clothes, and food were distributed in such great quantities that it seemed endless. 

The ascetics praised Rama’s sacrifice, saying, “Neither Indra (Shakra), nor Soma, nor Yama, nor Varuna have ever achieved anything of such magnitude.” The atmosphere of generosity and fulfillment was unmatched in memory. Everywhere one turned, monkeys and Rakshasas were joyfully handing out gifts—clothes, food, silver, and rice—to all who sought them. 

This sacrifice was remarkable not only for its strict observance of tradition but also for its extraordinary scale of charity. It continued for an entire year, yet Rama’s treasury never ran out. His wealth, like his generosity, seemed inexhaustible. The Ashvamedha thus became a shining example of how a king’s greatness lay not merely in power or ritual but in the abundance of his giving spirit. 

This concludes chapters 91 and 92 of Uttara Kanda where we had seen the importance and steps followed to perform the Ashvamedha sacrifice by Rama in his kingdom. Rama gathered everyone from his strength to successfully perform the ritual. The vanara king Sugriva and his forces, rakshasa head Vibhishana, the kings from near and far-off land are summoned along with their entourages to witness and take part in the offering. Brahmins and Rishis, even those dwelling in distant regions, along with their wives, are requested to attend for their presence would add sanctity to the sacrifice. The ritual itself is a never-seen-before kind. Everyone was given everything they could ask for and more. There is no one left wanting in the kingdom. People who asked for gold received gold and there was not a wish left unfulfilled. This is the kind of charity observed during the times of the sacrifice. Such is the giving spirit of Rama that everyone lived with content and happiness in the kingdom. We can dwell more on this largesse in the next post where we also see the introduction of Rama’s sons Lava and Kusha.

Tales of Uttara Kanda and Ila is Liberated by Ashvamedha Sacrifice

We are studying Uttara Kanda or the last book of Ramayana. One distinct feature of this book is there is no continuous story running through from first to last chapter like the previous six books. Rather this book is collection of many historic tales narrated to set the context better and understand the characters of the epic. If we remember in the initial chapters we had read about origins of Rakshasas, birth of Ravana, his exploits till he comes across Sita, Hanuman’s childhood and many other tales interspersed across the book. Most recently we studied tales on Rama correcting cosmic imbalance due to death of Brahmin’s son and tales around Ashvamedha sacrifice to sanctify rule. Each episode in the last few chapters leads to historic tales to explain the issue at hand better. In a way, each chapter in Uttara Kanda digs layers of grandeur to reveal the cost of heroism at hand, the complete weight of epic journey and adds context in the greater scheme of things by giving historic perspective. As mentioned, we studied the continuity of tale in first six books and a mirror to the soul of the epic, a brief on rest of the journey of Rama in the last book. As seen, the book is dotted with many brief stories of the past narrated in various exchanges and assemblies. It is hoped we learnt a lot of wisdom from each of these stories around Rama’s rule and other contexts. We are looking at the story of Ila tied to Ashvamedha sacrifice in the last post. 

Rama told Lakshmana and Bharata how King Ila, transformed into a woman by Shiva and Parvati, spent her days wandering joyfully through forests with her attendants—once male courtiers, now also women. Celebrated for her unmatched beauty, Ila lived simply, roaming valleys and thickets on foot. Nearby was a tranquil lake where Budha, son of the Moon and a sage devoted to meditation, resided. When Ila and her companions disturbed the waters, Budha beheld her and was instantly captivated, marveling at her radiance which surpassed even celestial women. When Ila and her attendants visited his hermitage, they introduced her as an unmarried mistress roaming the wilds. Through spiritual insight, Budha realized the truth of Ila’s divine transformation. He decreed that her attendants would remain in that mountain region as Kimpurushis, living on fruits and roots alongside Kimpurushas. Thus, Ila’s companions too shared a mystical destiny, entwined with her unusual dual existence. We can look at the continuity of the tale in following chapters. 

In chapter 89, the birth of Pururavas is detailed. 

Lakshmana and Bharata, deeply moved by the account of Ila’s fate, marveled at the origins of the Kimpurushis and expressed their wonder to Rama. Then, the virtuous Rama resumed narrating the remarkable story of Ila, the son of Prajapati, and his strange destiny. 

When Ila’s attendants, transformed into Kinnaris, had gone away, Budha—the radiant son of Soma—approached Ila in the solitude of the forest. Smiling at her incomparable beauty, Budha declared affectionately, “I am the beloved son of the Moon, O gracious lady. Look upon me with favor.” Ila, now in her womanly form, answered sweetly, “O noble son of Soma, I wander as I please. I am at your service. Do whatever pleases you.” Hearing these tender words, Budha’s heart overflowed with joy, and he united with Ila in love. 

Enthralled, Budha spent the entire month of Madhu—February to March—in blissful dalliance with Ila, the days passing like fleeting moments. When the month ended, Ila awoke from her slumber and, regaining the awareness of his masculine nature, found Budha immersed in deep penance in the waters of the lake, his arms upraised, withdrawn into meditation. The king, bewildered, asked, “O Blessed One, I came here to this remote mountain with my attendants. I do not see them anywhere. Where have they gone?” 

Budha, wishing to console him and preserve the secret of his transformation, gently reassured Ila. “A great storm overtook your attendants while you rested in my hermitage. In fear of the rain and wind, they took shelter and were swept away. Be at peace, noble king. Do not grieve. Remain here calmly, sustaining yourself on fruits and roots.” 

Yet Ila, as king, felt the pain of duty unfulfilled. His heart troubled, he replied with determination, “I cannot abandon my kingdom, even if bereft of my attendants. I must not delay, O Illustrious Ascetic. My elder son, Shashabindu, steadfast in duty and renowned, can succeed me, but I cannot forsake my consorts and loyal servants. Do not reproach me for leaving. A king must uphold his responsibilities.” 

Hearing these words of noble resolve, Budha, though compassionate, offered astonishing counsel. He urged Ila to stay, saying, “Do not grieve, O mighty son of Kardama. Remain here, and at the end of the year I shall grant you a boon.” Comforted and reassured by this promise, Ila agreed to remain in Budha’s hermitage. 

Thus the strange cycle of dual existence continued. Each alternate month Ila became a woman, delighting in love and union with Budha, and the following month returned to manhood, engaging in the duties of a king. This pattern of dual life endured peacefully, a union of duty and desire shaped by divine will. 

In the ninth month, when Ila was again in his female form, she conceived and gave birth to a radiant son. The child, born of the mingling of Ila’s earthly royal lineage and Budha’s celestial heritage, was named Pururavas. Mighty in valor and noble in bearing, Pururavas resembled his divine father. After the birth, Ila entrusted the newborn into the hands of Budha, who received his son with joy, recognizing in him the continuation of both divine and royal destiny. 

Thus, from Ila’s strange fate arose Pururavas, destined to play a great role in the lineage of kings and celestial beings. 

In chapter 90, Ila regains her natural state through the performance of Ashvamedha sacrifice. 

After recounting the wondrous birth of Pururavas, Rama’s brothers, Lakshmana and Bharata, again asked eagerly, “After Ila spent a year with Budha, the son of the Moon, what happened then? Tell us, O Lord of the Earth!” 

Rama continued the tale of Ila, son of Prajapati. When the year was completed and Ila once again assumed his male form, Budha, full of wisdom and concern for the king, called together a great assembly of sages. Among those present were the noble Samvarta, Cyavana the son of Bhrigu, the ascetic Arishtanemi, Pramodana, Modakara, and the fiery hermit Durvasa. 

When they had all gathered, Budha, eloquent and discerning, explained to them the plight of King Ila. He urged them to consider how Ila’s happiness might be restored, for though blessed in many ways, the king’s strange condition of alternating between male and female had left him restless and without peace. 

As the sages discussed, Kardama—the father of Ila—arrived in the forest. He was accompanied by other great rishis: Paulastya, Kratu, Vashat-kara, and Omkara, beings of immense brilliance. Together the holy men conferred, desiring to bring relief to the suffering king. Each offered their opinion, but it was Kardama who, with great wisdom, gave the most decisive counsel. 

He said: “O revered ones, there is only one remedy for my son’s condition. None can restore him except the mighty God whose emblem is the bull—Lord Rudra, Mahadeva himself. And of all sacrifices, none is dearer to Rudra than the Ashvamedha, the great horse-sacrifice. Therefore, let us perform this sacred rite in his honor, for it alone can win the God’s favor.” 

All the assembled sages approved Kardama’s suggestion, for they knew well the supreme power of Rudra and the merit of the Ashvamedha sacrifice. 

Not long after, a royal sage named Marutta—disciple of Samvarta and conqueror of hostile cities—undertook the performance of this great horse-sacrifice near Budha’s hermitage. The ritual was carried out with full devotion and precision, and as a result, Lord Rudra, consort of Uma, was deeply gratified. Filled with joy at the offering, the mighty God appeared before the sages and addressed them in Ila’s presence: 

“I am pleased with your devotion in performing the Ashvamedha. O illustrious Brahmins, tell me—what can I do for this King of the Bahlis?” 

Hearing these gracious words, the sages focused their minds and, through their deep meditation, directed Lord Rudra’s favor toward King Ila. They prayed that Ila might regain his full manhood permanently, ending his strange fate of alternating forms. 

Lord Mahadeva, gratified by their prayers and the sacrifice, granted the boon. He restored Ila completely to his male form, freeing him from the alternating cycle of man and woman. Having bestowed this supreme favor, Rudra then disappeared from sight. 

With the completion of the horse-sacrifice, the assembled sages, their task fulfilled, returned to their hermitages. Ila, relieved and restored, no longer returned to his former capital of Bahli. Instead, he renounced it and founded a new city in the central region. This city, surpassing all others in splendor, was named Pratishthana, and it became the permanent seat of King Ila. 

Meanwhile, Ila’s elder son, Shashabindu—the noble and victorious conqueror of cities—continued to rule Bahli with righteousness. Ila, the valiant son of Prajapati, ruled Pratishthana until his time on earth came to an end. Then, leaving behind his worldly life, he ascended to the abode of Brahma. 

After him, his son Pururavas, born of Budha and Ila, succeeded to the throne of Pratishthana. Pururavas would become a mighty king, carrying forward a legacy born of both human and celestial lineage. 

Rama concluded by reminding his brothers of the immense power of the Ashvamedha sacrifice. “Such is the merit of this great rite, O bull among men. It was by no other means than this that Ila—who had once been a woman—was restored fully to manhood. Truly, the Ashvamedha holds a power beyond compare.” 

This concludes chapters 89 and 90 of Uttara Kanda where we had seen the story of Ila – his meeting with Budha, birth of their son Pururavas and Ila regaining her male form after performing Ashvamedha sacrifice. The tale is narrated by Rama to tell about the significance and power of Ashvamedha sacrifice. We had already seen the tale on Indra getting liberated by this powerful sacrifice and now another tale, this time on Ila, to establish the same. After discussing this, Rama will commence to perform the Ashvamedha sacrifice which can be seen in subsequent chapters.