We had seen Rama initiating Ashvadmedha sacrifice in the last post and details of how it was undertaken initially. As we can see, benevolence and charity flew in ocean spirit from noble and virtuous Rama to honor, satisfy and appease everyone in his kingdom. Read this carefully, no one was left out and went unsatisfied and empty-handed. No one was sad rolling and fighting tears, nurturing enmity, envy and evil wishes for others. Everyone, you can say everyone, was made content and extremely happy. Can we get to see any other rule in any other time in any part of the world which can be as idealisitic as Rama’s kingdom and his deliverance of kingly duties. This can be the biggest lesson – to keep people happy and giving what they want is the duty of the land. In other words, benevolence and charity can be found in ample abundance when a land is ruled by ruler like Rama and the opposite runs roost in the land when the wicked and evil wield the power. We need to know what is happening in today’s America, India or any other nation and imbibe these principles of virtuous rule to make the world a much better place. Let us delve into the finer details of undertakings of the sacrifice ritual and their adaptation to modern world to save countless in despair, sad state and hopeless situation.
The Ashvamedha sacrifice described in the Uttara Kanda of the Ramayana is more than an ancient ritual of kingship—it is a profound statement of values. When Rama resolved to perform this sacred rite, he did not treat it merely as a demonstration of sovereignty. He transformed it into a festival of generosity, hospitality, and inclusivity. His greatness lay not only in the meticulous observance of rituals but in the abundance of his giving spirit. Every guest was honored. Every seeker received what they asked for. No one left the grounds of the yajna empty-handed. The striking feature of Rama’s Ashvamedha was not the grandeur of the ritual itself, but the way it united people from every corner—sages, kings, commoners, Vanaras, Rakshasas, musicians, artisans, women of the royal household, and distant monarchs. It was a social, spiritual, and cultural confluence. More importantly, it was charity elevated to the highest form of dharma: no one went away unsatisfied.
In today’s world, leaders, governments, and even corporations can take inspiration from this model of generosity and inclusiveness. While we no longer perform horse sacrifices, the essence of Rama’s Ashvamedha can be reinterpreted as: 1. Eradicating Hunger and Want. 2. Inclusive Celebrations of Community. 3. Unfailing Hospitality in Public Life
4. Philanthropy and Corporate Dharma 5. Sustainable Wealth and Resource Distribution.
Rama ensured endless food, clothing, and wealth for all who attended. In our modern age, leaders can embrace this principle by making food security and poverty eradication the centerpiece of governance. Just as Rama’s command was simple—“Give freely and abundantly whatever anyone seeks”—our policies too can focus on ensuring no citizen goes to bed hungry. Just as Sugriva’s Vanaras and Vibhishana’s Rakshasas humbly served sages and guests, today’s powerful corporations and wealthy individuals can adopt a similar humility by devoting resources to social welfare. True greatness is not in hoarding wealth but in ensuring its circulation for the greater good. Remarkably, Rama’s treasury never ran out despite a year-long sacrifice of unprecedented charity. This symbolizes the idea that generosity multiplies wealth rather than depletes it. For modern nations, this is a lesson in sustainable economics—investing in people, education, and welfare programs enriches society in ways that mere accumulation of GDP figures cannot.
The world today grapples with inequality, hunger, displacement, and alienation. Leaders often seek to display power through military might or grand infrastructure, much like kings of old performed rituals of conquest. Rama’s Ashvamedha offers a different model: true power is measured by how many are uplifted, how many are satisfied, and how many feel included.
If today’s leaders adapt Rama’s principle of boundless generosity and inclusivity, then modern “yajnas” could be national policies of universal healthcare, education for all, eradication of poverty, and festivals of cultural unity. If corporations and institutions adopt Rama’s example, philanthropy could become the norm, not the exception.
Imagine a world where leaders dedicate themselves to the very same principle—a world where no child is hungry, no family is homeless, and no citizen feels excluded. That would be the modern yajna, the highest sacrifice of our age. Compare this against the reality of present day America – the world’s largest economy and a dream destination. In 2023, over 47 million people in the U.S. were considered food insecure, including 14 million children. In January 2024, approximately 771,480 people were experiencing homelessness on a single night—a record high in US. This included around 150,000 children, a 33% year-over-year increase. In a survey of U.S. employees, nearly 31% reported feeling excluded or marginalized at work in the past five years, a feature of loneliness and exclusion. Around 46% of adults in US reported persistent sadness or hopelessness. Roughly 23.4% of U.S. adults—about 61.5 million—experienced any mental illness(AMI) in the past year. About 5.6%, or 14.6 million adults, had serious mental illness SMI in the same period. 40% high school students reported experiencing persistent sadness or hopelessness in the past year. The intention behind posting these sad but true facts is America is considered a dream land, only but it is not. Which is why the prevalance of the ideals of Rama and the rule of Rama will bring true content, happiness and purpose in one’s life, eradicating all these evils. This one year long yagna and its equivalent in today’s world must be interpreted, invoked and inculcated for changing the fortunes of poor, common men.
In chapter 93, Valmiki commands Kusha and Lava to recite the Ramayana
During the grand Ashvamedha sacrifice organized by Rama, something extraordinary took place. The disciples of the great Sage Valmiki, who was highly revered by all, arrived at the site of the yajna. They were deeply moved to see the scale of the sacrifice—so divine, so magnificent, and so full of generosity. The disciples built a few comfortable huts nearby, setting up their simple dwellings close to the sacred grounds. Along with them came bullock carts laden with fruits, roots, and provisions, which they arranged in Valmiki’s hermitage, making the place vibrant and abundant.
At this moment, Sage Valmiki gave a special instruction to his two most beloved disciples—Lava and Kusha, the young sons of Sita. He asked them to sing the Ramayana, the great epic they had learned under his guidance. Valmiki’s words were filled with affection and wisdom. He told them to sing the poem with enthusiasm and cheerfulness, in every sacred place they could reach—the groves of the sages, the homes of the Brahmins, along the highways where people passed, in the palaces of princes, and most importantly, at the very gate of Rama’s grand pavilion, where the sacrifice was being conducted.
Valmiki assured them that their sweet voices would not tire, for he had already arranged plentiful fruits and roots to nourish them. These pure foods, he said, would keep their voices clear and strong, enabling them to sing without exhaustion.
The sage reminded the boys that when they sang before Rama and the priests, they must do so with respect and humility, but without fear. He instructed them to perform twenty sections, or Sargas, at a time, exactly as they had been taught, carefully preserving the rhythm and meaning of the verses. Most importantly, he told them not to expect or ask for any reward. “What use is gold to ascetics,” Valmiki said, “who are content with fruits and roots?”
If Rama or anyone else asked who their teacher was, they were to reply truthfully: “We are disciples of the great Sage Valmiki.” This simple reply would show their humility and devotion to their master. Valmiki emphasized that they must sing without arrogance, maintaining reverence for Rama, who, according to dharma, was not only king but also like the father of all beings.
The sage also gave them musical instruments, unique stringed instruments with tones unlike any heard before. He encouraged them to accompany their singing with these harmonized melodies, which would enhance the beauty of the performance. He urged them to begin their singing from the very start of the Ramayana and to ensure that every word was presented with care.
Finally, Valmiki set the time: at dawn the next day. “With cheerful hearts,” he said, “sing with your melodious voices and sweet music. Let your song flow without interruption and with devotion.”
After repeating these instructions with love and seriousness, the sage fell silent. Lava and Kusha, listening with folded hands, responded humbly that they would obey his words fully. They carried the sage’s advice deep into their hearts, just as students treasure the wisdom of their teacher.
That night, filled with eagerness and anticipation, the two boys prepared themselves to fulfill their master’s command. They knew that by singing the Ramayana at Rama’s sacrifice, they were carrying forward not only Valmiki’s teaching but also the immortal story of their own lineage.
This concludes chapter 93 of Uttara Kanda where we had seen Lava and Kusha coming onto the stage. The ritual continues uninterrupted and the disciples of Valmiki arrive at the sacrificial site. Valmiki instructs Lava and Kusha, the sons of Rama and Sita, who are under his custody to sing Ramayana at all the places on the occasion. Lava and Kusha listens to his words and humbly responds that they would obey them fully. We can see they sing this great poem in front of Rama which can be seen in subsequent chapters.
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