Adapting Ashvamedha Sacrifice to Modern World and Lava, Kusha Prepare to Sing Ramayana

 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.

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.