Lakshman Rao
After returning from the ashram of Sage Agastya, Shri Rama, enriched by the wisdom gained during his stay, met with his brothers and mothers before retiring for the night. The next morning, he convened a royal court, summoning his brothers and a council of sages. There, he expressed his desire to perform the Rajasuya Yajna, a grand ritual marking the zenith of a king’s accomplishments.
He spoke of how great monarchs—Harishchandra, Mandhata, Sudeva, and others—had undertaken this sacred rite, earning renown that transcended earthly realms and even rivaled the gods. The Rajasuya, he explained, brings inexhaustible wealth, unquestionable authority, immense power, and enduring fame across generations. The assembly received this declaration with reverence, marveling at the king’s boldness in contemplating such an arduous task, recognizing that only a sovereign of Shri Rama’s caliber could aspire to such heights.
Bharata then rose and sought permission to speak at length. “O venerable king, you are the embodiment of dharma, the very center of power, and the source of our glory. Your command is akin to that of Time or Rudra. No king dares to disobey you, and no kingdom has shown you disrespect. The gods, sages, humans, Vanaras, and Rakshasas all accept you as the supreme ruler, respecting you for your ability to safeguard them from any calamity. Your adherence to dharma is unwavering, and thus you have been accepted as a king of the highest order. However, by embarking upon the Rajasuya Yajna, you risk affronting other monarchs. By encroaching upon their dominion, you may unintentionally insult their pride. There are independent kings who may see this as a threat to their sovereignty, and their subjects could rise against us in anger. In essence, this Yajna challenges the autonomy of other rulers. Hence, I advise you to desist from this course.”
The entire court fell into a tense silence, awaiting Shri Rama’s response. The king then spoke: “Your candid and well-intentioned counsel is deeply appreciated, Bharata. In this assembly, those who fear to speak the truth, or who hesitate to express differing views, cannot claim the dignity of serving their king or the people. It is only by openness and honest expression that we protect the interests of the realm. I wholeheartedly accept your advice and will abandon the idea of performing the Rajasuya. A king should accept wise counsel, regardless of the advisor’s age or status. This is my conviction.” The assembly exulted, praising the king’s wisdom and flexibility, lauding his profound understanding of the delicate balance between royal duties, the counsel of sages, and the bonds with his brothers.
Lakshmana then stood and proposed, “It would be wise to conduct the Ashvamedha Yajna instead. This ritual has been widely accepted and has the power to redeem kings from the burdens of their violent duties, including the necessity of eliminating rulers, even those who are devoted to and respectful of you.” Lakshmana narrated an ancient tale from the Krita Yuga to illustrate his point.
He spoke of the Prajapati Tvashta, whose role was to aid Brahma in creation. From his sacred fire, Tvashta birthed a son, Vishvarupa, who had three heads and extraordinary brilliance. He became the ruler of Samsthanapura and rivaled Indra with his expansive ambitions. After a fierce battle, Indra slew Vishvarupa, though Tvashta, though powerful enough to retaliate, refrained from opposing him. Later, Tvashta created another son, Vrtrasura, who was endowed with immense strength and size. On his father’s advice, Vrtrasura performed a severe penance and was granted a boon from Lord Shiva: he could not be slain by any weapon of metal or wood, wet or dry. In battle, his strength would double, rendering him invincible.
Vrtrasura formed alliances with sages, kings, and celestial beings, and his kingdom flourished under his rule. However, his ambition to dethrone Indra remained. He waged war, drove Indra from his throne, and claimed dominion over the celestial realm. The gods, desperate for relief, sought Vishnu’s counsel. Vishnu, though a friend of Vrtrasura, devised a plan. He instructed Indra to fashion a weapon from foam, neither wet nor dry, and use it to strike down Vrtrasura while he slept. Though successful, Indra was haunted by the sin of Brahminicide for killing Vrtrasura, a Brahmin by birth.
To absolve Indra, the sage Samavarta performed the Ashvamedha Yajna. The Yajna divided the lingering aura of sin into four parts: one part resided in rivers to purify those who bathe, another in barren lands to assist those who till the soil, the third in menstruating women to remind them of humility, and the fourth in those who intend to kill the innocent. Thus, the Ashvamedha Yajna restored peace and cleansed the afflicted.
Hearing this, the elders of the court listened intently and prepared themselves for the forthcoming grand ritual. Shri Rama then recounted another tale to emphasize the power of the Ashvamedha.
He spoke of the kingdom of Bahlika, ruled by the righteous King Ila, son of Kardama Prajapati. Ila, while on a hunting expedition, accidentally entered a sacred forest, the abode of Lord Shiva and Parvati, where he and his army were transformed into women. Ila, losing his past memories, lived in serenity until he encountered Budha, the son of Chandra, who married her. Later, realizing his true identity, Ila prayed to Shiva and Parvati, who granted him the boon of alternating between male and female forms each month. In his male form, Ila fathered a son, Pururavas. Following a year of peace, sages performed the Ashvamedha Yajna for Ila, restoring him fully to his male form and returning him to his kingdom. Pururava went on to rule Pratishthanapura, and Ila retired to celestial life.
With these stories, Shri Rama endorsed the Ashvamedha Yajna, and the court agreed to proceed with this revered ritual. Thus, the assembly adjourned for the day, prepared for the great undertaking that lay ahead. (The author is a prominent figure in media circles, known for pioneering the launch of several regional TV channels and is well-versed in the Vedas and Upanishads.)
