All World
Gayatri Pariwar

The story is well known. A stalk of lotus came out from the navel of Lord ViSHñu. On its growth, a lotus flower bloomed. The Lord of creation, Brahma, appeared in that lotus and from Him started the process of creation. This is a rhetoric description, which gives a glimpse of the first endeavor pertaining to yajna. It becomes clear from the two statements; namely, “yajno vai ViSHñu” (Meaning - yajna is truly ViSHñu) and yajna is “Bhuvanasya nabhi¡” that the divine navel which gave birth to the lotus and the Lord of creation, Brahma, is indeed yajna. The creeper of sacrificial deeds grew further and its parts developed into the petals of the lotus. In this process of growth, whatever beneficial, creative power emerged was given the name: Creator – Brahma. In order to maintain the balance and to develop further the sacrificial creation, it was enjoined to follow the discipline of yajna and to develop and to keep the momentum.

This direction was followed. Sun, moon, air, fire, water, earth all of them started nourishing, protecting and developing this creation (the world) by following the sacrificial procedure. Seas, clouds, mountains, rivers, plants, trees, etc all became the followers of sacrificial discipline, (i.e., the discipline of yajna). Animals, birds, worms, insects, etc also started living in harmony with nature, in accordance with the discipline of yajna. 

The highest evolved creature of this earth, man, also followed the divine discipline (in the form of Devp¿jan). He instituted Sangatikarañ (togetherness, organization) by 1iving together in mutual love, understanding and cooperation. By his compassionate efforts, he initiated the process of showering compassion on others, giving donations, etc. Thus, as a result of the sacrificial life style, the divine blessings, in the form of golden age, were received by humanity for a long time. 

With the passage of time, when humanity started deviating from the discipline of yajna, several Karmakands of yajna were developed in order to train the people and instill into their lives the discipline of yajna. Several successful experiments have been conducted from time to time to make the way-lost people and the disordered society follow the discipline of yajna. The following are the examples: In order to develop divine tendencies - Dev yajna; to show hospitality to the guests and human beings -¬ Nra- yajna; to nourish innumerable creatures Bh¿t- yajna; Balivaishva yajna, etc, were in vogue. ViSHñu yajna - to develop tendencies leading to prosperity; Rudra yajna – to awaken the pride; Candº yajna - to subjugate malpractices/wickedness, etc used to be performed from time to time. Gomedha, ajamedha, etc experiments used to be performed to protect and increase the useful cattle. Later on the word “medha” was interpreted wrongly. In fact, the word 'medha' is a synonym of yajna. More clarification in this regard is being given in some articles in this issue itself. 

Detailed description of the following experiments of yajna is found in ancient scriptures: the Bajpeya yajna for increasing the good tendencies in the society; Rajs¿ya yajna for establishing the political order; Ashvamedha yajna for making the entire nation united, powerful and progressive; etc. Ashvamedha has been called best among these yajnas- the king of yajnas. 

It is, therefore, clear that Ashvamedha YajnanuSHÚhan is not an ordinary Karmakand. It cannot also be a self-aggrandizing work of any king for fulfilling his lust for expansion of his kingdom. The form of this YajnanuSHÚhan can be understood only by following the vision of the sages. We shall discuss this, point by point, in what follows. 

The common meaning of Ashva is taken as horse. In the worldly usage, it is correct also. But in the spiritual context of yajna, we will have to go into its basic explanation. Pay attention to the Sanskrit etymology of Ashva - Ash + kvan. Ashnute adhvanam, ashnute vyapnoti (meaning - one who possesses a fast speed, one who penetrates the road). Or "Mahashano bhavati va ashva¡, bahu ashnatºti iti ashva¡" (meaning - one whose intake of food is large is Ashva).

Because of these qualities, the horse has been called Ashva. The other names of horse also carry a similar meaning. For example, Atya-atati-gacchati - mobile, active; Haya¡ - hayati – gacchati, - on the move, restless, etc.

In the scriptures, Ashva has been taken as a qualitative noun. It has not been limited only to the common noun. This becomes clear from the following quotations.

According to KauSHºtaki Brahmaña (15/4), “Indro vai ashva¡” – meaning – only Indra is Ashva.

According to Gopath Brahmaña (3-3/19), “Sauryo va ashva¡” – meaning -the effulgence of Sun is Ashva.

‘Yajnagni’ (the oblatory fire) has been called ‘Ashva’ in several places in the Vedas. For example, —gveda mantra 1/16/3/2 says-‘Gandharvo asya rashanama gribhnat s¿ra dashva® vasavo nirtaSHta’ – meaning – Ashva is a symbol of Sun. Vasus (eight demigods namely Dhgv, Dhuv, Soma, Vishnu, Anil, Anal, Prabhush, Prabhav) created yajna-ashva (fire) through the Sun.

‘Vºrya® vai ashva¡' - Indeed valour is Ashva and “SHrºrvai ashva¡” - only prosperity is Ashva. According to “Agnirva ashva¡ ajya® medha¡", actually fire is Ashva and milk fat is Medha. 

While explaining the hymn 13/3/3/5 of SHatpath Brahmañ, the —SHi Dayanand has interpreted Supreme God as Ashva, ' Ashvato yata ºshvaro va ashva¡, ashnute vyapnoti sarva® jagat so ashva¡ ºshvara¡' - meaning, the Ashva, which is omnipresent by transmitting himself in the entire world is ‘ºshvar’ (God). On examining the abovementioned quotations, it becomes evident that interpreting the meaning of ' Ashva ' as ‘horse’ alone - is a sign of our ignorance only. It is because of this prejudiced assumption that several doubts have been created. 

The word medha is synonym of yajna. Its meaning is 'slaughter' also, but its usage with this meaning is prohibited by the religious scriptures. Here, we are presenting those meanings, which fit in with the status of the great experiment like Ashvamedha. Hatred, killing, barbarity etc. have been called by the scriptures as "Ayajnºya" (against the spirit of yajna), and hence these cannot be used in the context of yajna. 

After abandoning ‘killing’ as the meaning of ‘medha’ its meaning (pertaining to yajna) remains as ‘increase in wisdom' and union or organization.

In its etymology, the word 'medha' may be thought to be related to the following roots (in grammar) mith, mid, meth, med, etc. These mean - to meet, to combine, to know, to love, to hold, etc. The power of wisdom, the power of muscles, the yajna, etc have been called as 'medha'. This word is also used in the context of ‘arpaña’ (bestowal), 'rasa' (taste or flavours), 'sar’ (essence), 'p¿jya' (worthy/respected), 'pavitra' (holy), etc. 

The annotators have prescribed only the above-mentioned meanings of 'medha' in the section 'sarvamedha" of chapter 32 of Bajasneyº Sa®hita. 

 

Once the abovementioned scriptural meanings have been understood, it becomes easier to understand the appropriate meaning of Ashvamedha in its proper context. 

As ' Ashva ' is the symbol of mobility, valour and strength and the 'medha' is the symbol of supreme wisdom and intelligence, the natural meaning of ' Ashvamedha ' can be taken as “the combination of the valour and strength and illumined power of intellect".

By assuming ' Ashva ' as the symbol of muscle power and medha as the symbol of mental power, their combination makes a sacred and great deed of yajna. 

It is the combination of illumined thinking power and dedicated endeavors for selfless and other-centered motives that may create an ideal society and nation. This is the reason, why the making of a nation has been called Ashvamedha. See for example-

"RaSHtra® va Ashvamedhah" (SHatpath- 13/1/6/3)

Meaning - Indeed the building up of the nation is Ashvamedha. 

It has been further said, in the same context, - RaSHtra® vai Ashvamedhah; tasmadraSHtrº Ashvamedhen yajet  - (meaning) – Truly nation is Ashvamedha, hence perform yajna to integrate, to unite the nation through the medium of Ashvamedha. 

The words Ashvamedhen yajet have been used again and again in SHatpath Brahmañ. This means literally - perform yajna with Ashvamedha. This usage has a hidden meaning- perform yajna with valour and intellect. 

The nation should be built / awakened with an inspired sacrificial spirit. It has been said in PuruSHa SH¿kta – “Yajnen yajnamayajanta deva¡” meaning - the gods performed yajan of yajna with yajna. Thus, it is clear that the objective of the superior deed should also pertain to yajna; the means should also be pure and befitting the spirit of yajna; the action or the rite should be performed under the discipline of yajna and the spirit and determination of the doer should also be divine and pertain to yajna. That is why SHatpath Brahmañ (13/2/2/1) has called Yajman (one who sponsors) also as Ashvamedha.

The Sun has been called Ashvamedha in the hymns 13/4/2/18 and 13/5/1/5 of SHatpath Brahmañ as it makes its energy (medha) mobile (1ike ashva) in the universe. Similarly in the hymn 11/2/22, Moon has been called Ashvamedha.

Keeping all the abovementioned facts in mind, one can understand why Ashvamedha has been called so exalted and so difficult an experiment. One can also understand why it has been called as a giver of all sorts of boons (good results) and the king of all the yajnas. Despite its supreme importance, very few persons dare to organize this yajna. Only an unusually dedicated and divinely inspired and guided organization can take up the heavy responsibility of first awakening the divine intellect and the divine endeavor, and by combining the two unite the people at the collective level to work for and adopt a sacrificial (other-centered) life style. 

This has been done earlier also and the Mahakal (the time spirit) has ordained to do it again. His followers are ready to do it faithfully. The glorious history is being repeated. 

All the arrangements have been made according to the need of Ashvamedha - YajnanuSHÚhan. Yuga —SHi (the sage of this age) has done fierce Tapa (penance) for this purpose only. The Vijayavahinº (victorious army) of selfless Srajan Sainiks (creative soldiers), who have purified themselves by adopting a life of austerity and penance have come forward to dedicate their talents and capacities with the spirit of yajna, is ready. This is indeed the self-effectuating call of Mahakal in the form of YajnapuruSH. The medha, mahaprajna (the divine intellect), which has been accomplished through single-minded devotion, is now determined to give the right direction towards the fulfillment of the divinely guided Mission.  The Divine Spirit is ready to entrust its all-conquering powers for the benefit of Yugaprajna, under the subtle guidance of Yuga —SHi Pandit Shriram Sharma Acharya. Thus a successful experiment of Âshvamedhik AnuSHÚhan is being done once again to restore the glory of our nation and humanity at large.