All World
Gayatri Pariwar

A few historians consider the Ashvamedha as a method of political unification.  Historian A.C. Brownskey in his book “A history of historical writing" considers this assumption as shallow-visioned. According to him, the efforts of political unification have been done in the present age also and are still being done; but that soul-satisfaction with the results of such efforts was never felt as was felt by the habitants of Vedic India in Ashvamedha AnuSHÚhana. What else were the   conquest expeditions of Greece and Rome except the race for imperial unification? The minds of Sikandar and Sellucus, who were defeated by the great Chañakya, were filled with such colorful imaginations. Hitler knitted his warp and weft in the guise of his promise; "I will unite the world". In the third and fourth decades of twentieth century, Stalin tried to demonstrate the same streak, though on a smaller scale, in Russia using the slogan of communism of Marx. But all these efforts ultimately remained as far from the spirit of Ashvamedha as the earth is from the sky. 

According to historian Brownskey, the Ashvamedha AnuSHÚhanas were not political conquest expeditions; rather they were cultural unification expeditions. According to historian A. Barth, the biggest proof of their cultural form is that these yajnas were led by a Purohit. According to Barth, the ruler used to be only the organizer of these yajnas, whereas the role of Purohit was that of a director. The aim of these great yajnas was to awaken the faith of the people towards RaSHtra Devata and towards the universal values of life (Dharma) and to educate the masses about the methods of living in accordance with these basic values (Dharma). These efforts made for the cultural unity, used to make the RaSHtra (the nation) politically, geographically and emotionally strong, able and disciplined. Accepting these facts, RaSHtra and Ashvamedha have been considered identical in SHatapatha Brahmaña–¬ 

Meaning: Prosperity is truly RaSHtra. RaSHtra is indeed Ashvamedha. Persons dedicated to

 RaSHtra should perform Ashvamedha. Certainly all the gods participate in Ashvamedha. The convener of Ashvamedha is victorious everywhere.

 

The description of several such victorious kings is found in ancient Indian history, who, by their laudable efforts, not only expanded the glory of divine culture but they also succeeded in awakening the divinity in the people of their nations. A description of Avikshita, the son of Suvarcca is found in the Âshvamedhika Parva of Mahabharata. Religious, steady and ascetic king Avikshita whose other name was Karandhama also performed one hundred Ashvamedhas. The author of Mahabharata praises his prowess by saying. "Ya ijeha -yamedhana® shatena vidhivat prabhu¡". Similarly the Ashvamedhas of Maruta-Mandhata have been described in detail in the Purañas. 

SHrimad Bhagwat Mahapuraña describes the vow taken by king Prithu (who invented new techniques of making Prithvi - the earth, fertile) to perform one hundred Ashvamedhas and its beneficent results. According to this scripture –

Meaning – After that Prithu took a vow to perform one hundred Ashvamedha yajnas at Brahmavarta region of Manu where the river Saraswati flows westward.

Similarly Bharata the son of RiSHabhadeva, after whom this country has been named as BharatavarSHa, performed hundreds of Ashvamedha yajnas according to prescribed methods.  These were not ordinary yajnas, rather

Meaning -Each of these yajnas were performed with grandeur in terms of wealth, time and place, vigour, faith, Priests, etc. 

-Bhagavata 5/4/16.

The author of the Puraña, mentioning the case of AmbariSHa, who despite being a king became a sage by performing Ashvamedha AnuSHÚhana, says – 

                    

Meaning – RajarSHi (a sage who previously belonged to a royal family) and famous devotee AmbariSHa used to worship God Yajneshvar by several Ashvamedha mahayajnas. He used to spend his wealth in yajna, donations, etc. The chief priests of his yajnas were great sages like VashiSHÚha, Asit, Gautama, etc. AmbariSHa used to perform yajna in the sacred area known as Dhanvadesha, where the stream of river Saraswati flowed. The splendor of priests and other members in his yajnas used to be effulgent, like gods. 

Even his eyelids did not wink due to his concentration in the work related to yajna. His Praja (the subjects) too were not desirous of Heaven, comfort or pleasure due to the flow of spirituality caused by the yajnas. All of them used to be busy in devoted worship of God Yajneshvar through yajnas with a motive that was free from any desires. 

While talking to king Parikshita, sage SHukadeva, mentions about the Ashvamedha AnuSHÚhans of king Bali – 

Meaning - When all the Gods disappeared (or retreated) due to the luster of king Bali, that was generated by yajna, the son of Virocan, king Bali, was then seated on the throne of Heaven. All the three worlds came under his control. Afterwards, the Brahmañas of the race of Bhrigu, who loved his subjects very much, made the¬ universal monarch, King BaIi, perform one hundred Ashvamedhas, in order to make the Indratva (the rulership of Heaven) stable. The description of the yajnas of Bali is also found in Narada Puraña –¬ 

Meaning - King Bali, after becoming rich with unobstructed majesty, increased wealth and great power by performing Vishvajita yajna, started ruling all the three worlds. In order to get the affection of gods, then he performed several Ashvamedha  yajnas, with full vigour.  

The king Bahu performed seven Ashvamedha yajnas in all the seven continents. Due to these yajnas, the earth used to grow plenty of grains, fruits and flowers in his reign. The king of gods, Indra, used to shower rains in time. Because of the absence of crime, the Praja (the subjects) there lived truly righteous lives. 

Lakshamaña advised Maryada PuruSHottam Bhagwana Rama, who removed the fear created by Ravaña and made this earth heaven, to perform Ashvamedha yajna –

Meaning - Oh Raghunandan (an epithet of Lord Rama)! Ashvamedha yajna makes one virtuous by   washing away all his sins. Oh DurdharSHa (strong)! If you please wish, you should perform that yajna. 

When Lord Rama discussed his resolve to perform Ashvamedha yajna with sages- Vamadeva, Jabala,  Kashyapa, etc., then 

- Balmiki Ramayaña Uttarkañda (94/7) 

Meaning - After listening the voice of Lord Rama, those sages, after saluting Lord SHiva, started praising Ashvamedha  yajna. 

Meaning - Oh fortunate Rama! Please perform excellent yanajnuSHÚhana in this sacred place.  In effect this yajna will maintain the holiness of this place for one hundred years, which, in turn, will go on cultivating innumerable virtues in the people. 

The king of Kashi, Divodasa, on accepting the proposal of Brahmaji, collected all the ingredients of yajna with which Brahmaji performed Ashvamedha yajnas .¬ 

Meaning - From that day that Tirtha became famous as Dashashvamedha in Varanasi. Earlier it was called Rudra Sarovar. Ten Ashvamedhas were performed there and hence its name was given Dashashvamedha (Dasha - means ten). 

A description of performance of Ashvamedha by king Ugrasen, on being inspired by Lord KriSHña, is found in Ashvamedha khanda 10/7 of Garga Samhita. The details of Ashvamedha yajna performed by king YudhiSHÚhira, again inspired by Lord KriSHña and supervised by Vyasa, are found in Âshvamedhik Parva 71/14 of Mahabharata. According to this scripture, YudhiSHÚhira performed three Ashvamedhas. This great tradition was maintained by his successors Parikshita and Janmejaya. 

After Janmejaya, the tradition of Ashvamedha was broken. The result of this break could be seen in the form of political disorder, loss of prosperity and the decline of moral values in public life. Upon analyzing the situation seriously, brave Pushyamitra performed Ashvamedha AnuSHÚhana in 185 B.C and reorganized the nation. A detailed description of this yajna is found in Epigraphia Indica. 

After Pushyamitra, India remained a strong nation till the reign of Agnimitra-Vasumitra. But then with the passage of time this series broke. The Ashvamedha valour of repairing and reorganization was again taken up by the son of Samrat Chandra Gupta I, that is, Samrat (king) Samudra Gupta. With the help of Ashvamedha AnuSHÚhana he taught the lesson of national unity to the inhabitants of, SamtaÚa, Duvaka, Kamrupa, Nepal, Kartapur, Eastern and Central Punjab, Malawa and the provinces of Western India, KuSHañs and Sakas. The effect of Ashvamedha was so much that the entire Indian peninsula was united as one nation. The western historians are so much impressed by the valour of Samudra Gupta that they call him Napolean of India. The details of revival of Ashvamedha by him may be seen in the Vilsand record of Kumargupta and in the pages of Epigraphia Indica. 

The available descriptions of the performance of ¬ Ashvamedha by the kings after Samudra Gupta tell us that they were merely symbolic rituals. They possessed neither, cultural magnificence nor the spiritual breadth and vision. They had neither the capacity nor the strength to impart knowledge to the public. The present series of Ashvamedha maha yajnas may be thought to be the first real and successful attempt after Samrat Samudra Gupta. Through these mahayajnas, not only the historical events of ancient India are going to be repeated but, as a result of these yajnas unusual gains like, the ushering in of the golden age, prosperity, expansion of spiritual knowledge and science, the emergence of true world union and the spirit of " Vasudhaiva Kutumbakam" etc, are also going to be definitely achieved.