We have briefly looked at the famed Ram Raja temple in Madhya Pradesh, India as part of our studying important Ram temples across the nation. This is pertinent to this blog as mentioned earlier since any movement on the name of a Lord will begin from these places of worship in the present and future. Since we are building a Ram consciousness movement and consciously trying to follow a Ram as an individual and Ram Rajya as a kingdom, the work needs to be dissipated on the land practically through different avenues. This little touched upon side of the glorious history need to be fully absorbed and emulated by the present generation. As we had seen about the Ram Raja mandir in the last post, the temple is a one and only kind dedicated to Rama as a ruler. It is a good time to learn this as we are learning Uttara kanda where Rama has already began his role as an ideal king. On the occasion of completing the little study of this famed temple, let us treat it as a good omen for our efforts to bring a ruler as ideal as Rama and a kingdom as good as Ram Rajya in the present world. Ram Rajya is less about a throne and more about a state of mind and society. It’s a call to live with integrity, serve selflessly, and build systems that reflect the highest ideals of humanity. If you were to lead such a movement, we need to begin with education, leadership and spiritual revival. Let us wish we are leading one such strong movement to create individuals and countries of tomorrow based on these timeless principles. Because unless there is a movement few decades back along similar lines, I wouldn’t be writing about the Ramayana epic now online and there might not be a strong foundation to build Ram mandir in Ayodhya. Taking a cue, let us do our bit in present times to build on top of this movement to build better men, institutions and nations of tomorrow.
Coming back to the story, we are looking at the episode where Lakshmana advises Rama to perform Ashvamedha sacrifice to sanctify his rule. After Rama’s conversation with Bharata, Lakshmana urged him to perform the Ashvamedha Sacrifice, citing its power to purify and uphold dharma. To emphasize its significance, he recounted the tale of Vritra, a noble asura who renounced his kingdom for asceticism. Alarmed by Vritra’s growing power, Indra sought Vishnu’s help. Though Vishnu couldn't kill Vritra directly due to an ancient bond, he infused his essence into Indra, his thunderbolt, and the earth. Empowered, Indra slew Vritra but incurred the sin of brahmanicide. Fleeing in guilt, he suffered greatly. The gods appealed to Vishnu, who advised Indra to perform the Ashvamedha to be absolved. Indra complies to it to regain his position and restore cosmic order.
In chapter 86, Indra is liberated by means of Ashvamedha sacrifice.
After narrating the defeat of Vritra, Lakshmana continued the account of what followed Vritra’s death. Though the mighty Vritra, who had terrified the gods, was slain by Indra (Shakra), the act burdened Indra with the grave sin of brahmanicide, as Vritra was a virtuous being due to his penance. Overwhelmed by guilt, Indra became mentally disturbed and sought refuge at the edges of the world, withdrawing from his divine responsibilities. He became like a snake shedding its skin—detached and disoriented. In his absence, the cosmic balance faltered: the earth was scorched, its waters vanished, forests withered, and rainfall ceased. A deep desolation gripped all beings as the natural order collapsed.
Realizing the devastation caused by Indra’s absence and his affliction, the gods, along with rishis and their spiritual guides, resolved to help restore harmony. Recalling Vishnu’s earlier guidance, they prepared to conduct the Ashvamedha (Horse) Sacrifice to purify Indra. Gathering together, they went to Indra’s remote hiding place, where they found him tormented by the weight of his sin. After paying him respect, the gods encouraged him to perform the sacred ritual.
Following their counsel, Indra—the King of the Gods—undertook the Ashvamedha Sacrifice with great devotion. This ancient and exalted ceremony, performed with full ritual precision, was meant to cleanse him of the sin incurred from killing a righteous brahmin-like figure such as Vritra. Once the sacrifice concluded, the spirit of brahmanicide exited Indra’s body. This malignant spirit, now disembodied, approached the gods and asked them where it should reside.
Pleased by the success of the ritual and eager to restore balance, the gods instructed the spirit of brahmanicide to divide itself into four parts and disperse into appropriate places. The spirit agreed and declared its chosen abodes: one part would dwell in rivers during the rainy season when they overflow, polluting their waters; another part would enter the earth as saline or barren land (Ushara), making it infertile. A third portion would reside for three nights each month with young, proud women, humbling their pride. The final quarter would inhabit those who falsely accuse innocent brahmins and bring about their death.
Accepting this arrangement, the gods permitted the spirit to carry out its plan. With brahmanicide now removed from Indra and dispersed, the gods celebrated Indra’s purification. Indra was reinstated as the King of Heaven, and peace was restored to the cosmos. He, in turn, paid homage to the great sacrifice that had liberated him.
Lakshmana concluded by emphasizing to Rama the immense spiritual power and sanctity of the Ashvamedha Sacrifice, praising its unparalleled capacity to absolve even the gravest sins. Encouraging Rama to perform this ceremony, Lakshmana’s words, filled with reverence and deep affection, touched Rama’s heart. The mighty king, equal to Indra in valor and strength, felt immense satisfaction and inspiration, moved by the divine significance of the ritual and his brother’s wise counsel.
In chapter 87, the story of Ila is discussed.
After hearing Lakshmana’s account of the Ashvamedha sacrifice and Vritra's story, Rama, known as Raghava, responded with a smile, affirming the truth of everything Lakshmana had narrated. Rama then began to tell another ancient tale, further illustrating the mystical and transformative power of the gods, this time centered on a legendary king named Ila, the son of Prajapati Kardama.
Ila was a righteous and illustrious monarch who once ruled the province of Bahlika. He was known for his power, virtue, and wisdom. Under his rule, not only humans but beings of all kinds—including gods (Devas), demons (Daityas), serpents (Nagas), demons (Rakshasas), celestial musicians (Gandharvas), and spirits (Yakshas)—feared him and revered him. So great was his might and righteousness that he came to dominate the entire earth, treating his subjects like his own children. The strength of his character and the vastness of his influence caused the three worlds to tremble in awe before him.
One day, during the beautiful spring month of Caitra, Ila set out on a royal hunting expedition. Accompanied by his vast army—comprising infantry, cavalry, and many attendants—he ventured deep into the forest. There, the king hunted relentlessly, slaying wild animals in great numbers. Despite killing hundreds and thousands of beasts, he remained unsatisfied and pressed further into the forest, eventually arriving in a divine region—a sacred place associated with the birth of Kartikeya, the son of Shiva and Parvati.
At this mystical location, Lord Shiva (also called Hara or Kapardin), the destroyer among the trinity of Hindu gods, was playfully enjoying the scenery alongside his consort, Parvati (the daughter of the King of the Mountains). To entertain her, Shiva had transformed himself into a woman. In the presence of their divine play, the entire forest, down to its trees and living beings, took on female forms. The energies of the place were so powerful that even King Ila and all his male followers were transformed into women upon entering the sacred space.
Ila was shocked and distressed by this sudden transformation. Realizing it was the result of divine will, he turned to Lord Shiva for help. Shiva, amused and joined by Parvati, responded kindly but firmly: he told Ila he could request any boon except the return of his manhood. Disheartened by this limitation, Ila turned to the compassionate Goddess Parvati, falling at her feet and pleading for mercy.
Parvati, moved by his heartfelt appeal and understanding his inner turmoil, devised a solution that required the cooperation of both herself and Shiva. She declared that Ila would be granted a dual existence: half the boon from Shiva and half from herself. As a result, Ila would live alternately as a man and a woman—one month as a man, the next as a woman.
Furthermore, the goddess added a condition: during each transformation, Ila would forget the existence of his alternate form. When a man, he would not remember having ever been a woman, and when a woman, he would be unaware of his masculine identity.
Thus, King Ila was gifted a unique dual life—one of continual transformation between the sexes. As a woman, he took the name “Ila” and was renowned for unmatched beauty, considered the most beautiful female in all three worlds. This miraculous transformation stood as a testament to the enigmatic and divine powers of the gods and their control over destiny, identity, and the fabric of existence itself.
This concludes chapters 86 and 87 of Uttara Kanda where we had learned about the liberation of Indra from his sin after performing Ashvamedha sacrifice and the story of Ila narrated by Rama. We need to understand the importance of Ashvamedha or horse sacrifice as it absolved the king of Gods – Indra from his sins. The same will be performed by Rama in near future. We are fast approaching the last 20+ chapters of Uttara Kanda and a closure of this epic as well. Let us continue to look at what the epic has to offer in these final chapters. Since Rama began to narrate the story of Ila on the backdrop of Ashvamedha sacrifice, it will be continued in subsequent chapters.
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