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One of the most confusing aspects of yagna to the modernist is horse sacrifice,(ashwamedha yagna) cow sacrifice( go medha yagna) and human sacrifice( purusha medha yagna). When seen from superficial point of view and the western indologist point of view, it sounds that the followers of sanatana dharma brutally killed animals in the name of yagna.   but understanding these yagna's for the Rishis gives complete understanding and freed from confusion.

One of the most confusing aspects of yajna to the modernist is horse sacrifice,(ashvamedha yajna) cow sacrifice( go medha yajna) and human sacrifice( purusha medha yajna). When seen from superficial point of view {{Fact or opinion|date=24 January 2019}} and the western indologist point of view{{Citation needed}}, it sounds that the followers of sanatana dharma brutally killed animals in the name of yajna. But understanding these yajna's for the Rishis gives complete understanding {{clarify|date=January 2019}} and freed from confusion.

 In Taittiriya Brahmana's Ashwamedha prashna, Ashwamedha is the Yajna that helps Rashtramshwamedhah, (nation-building). This kind of Yajna calls for great atma-samarpana. The horse of the Yagna symbolises every aspect of the King, his prosperity, his power. It is this aspect of Rajatva (kinghood) that helps the Rashtra to prosper. Thus, it is this dedication of the King and the citizens that make RashtraVardhana (nation-building) possible.  

In Taittiriya Brahmana's ashvamedha prashna, ashvamedha is the Yajna that helps Rashtramshwamedhah, (nation-building). This kind of Yajna calls for great atma-samarpana{{Citation needed}}. The horse of the yajna symbolises every aspect of the King, his prosperity, his power. It is this aspect of Rajatva (kinghood) that helps the Rashtra to prosper. Thus, it is this dedication of the King and the citizens that make RashtraVardhana (nation-building) possible{{Citation needed}}.  

The "Ashwo vai prajapatih" (Horse Yajna) is done with the motive of bringing all people together.  <blockquote>"

The "Ashwo vai prajapatih" (Horse Yajna) is done with the motive of bringing all people together. {{Citation needed}}  <blockquote>"''सन्घ्रन्येस्ह्वयजते ! इमगम् जनतगम् सन्ग्रह्ननिति ||''"</blockquote><blockquote>"''sanghranyeshvayajate ! imagam janatagam sangrahnaniti ||''</blockquote>The Yajnas rooted in the Vedas have profound meaning at all levels (collective, social, personal) and in all aspects ranging from naimittika Karma to Nitya Karma till Mukti{{Fact or opinion|date=24 January 2019}}. The Yajurveda terms the fight we undertake for our protection as Dharmic war.{{Citation needed}}Kurukshetra becomes the field of yajna and devatas made Vishnu into the Yajna{{Citation needed}}. From that Vishnu’s left hand, the bow appears and from the right, arrows. The Taittiriya aranyaka says this{{Citation needed}}<blockquote>This is the kshatra Yajna (Kshatriya sacrifice). The bow itself became AUM, the atma became shara (arrow), Brahman was the destination and when the arrow (atma) becomes one in consciousness of devotion then Moksha (liberation) is experienced. This is elaborated in the Mundaka Shruti.</blockquote>It is undeniable fact that no civilization has flourished without the power of warrior class, of course when warrior class become only brutal  then they are less than terrorist.{{Fact or opinion|date=23 January 2019}}. Warrior is not one who knows how to take someone else's life alone, that is last resort he applied for protection of his country or culture{{Fact or opinion|date=23 January 2019}}.  But kshatriya means who is meant to protect{{Citation needed}}.

''सन्घ्रन्येस्ह्वयजते ! इमगम् जनतगम् सन्ग्रह्ननिति ||''"</blockquote><blockquote>"

''sanghranyeshvayajate ! imagam janatagam sangrahnaniti || '''(REF ??)'''''"</blockquote>The Yajnas rooted in the Vedas have profound meaning at all levels (collective, social, personal) and in all aspects ranging from naimittika Karma to Nitya Karma till Mukti. The Yajurveda terms the fight we undertake for our protection as Dharmic war. Kurukshetra becomes the field of yajna and devatas made Vishnu into the Yajna. From that Vishnu’s left hand, the bow appears and from the right, arrows. The Taittiriya aranyaka says this:

This is the kshatra Yajna (Kshatriya sacrifice). The bow itself became AUM, the atma became shara (arrow), Brahman was the destination and when the arrow (atma) becomes one in consciousness of devotion then Moksha (liberation) is experienced. This is elaborated in the MundakaShruti.

Kshata means pain or danger and tra and one who frees{{Citation needed}}. Therefore kshatriya means one who frees others from difficulty. Sri Rama told mother Sita in Ramayana about how is bow stands up hearing the plea of afflicted{{clarify|date=January 2019}}. Therefore, ashvamedha yajna denotes and symbolizes the dedication of kshatriya or a dharmik king or a soldier for a dharmik cause{{Fact or opinion|date=23 January 2019}}. Horse and kshatriya are synonymous{{Citation needed}}, they symbolize power and prepared for protection. Protection does not happen without soldiers sacrificing their life and protection does not happen without using weapon judiciously{{Fact or opinion|date=23 January 2019}}.  All the devatas in the Dharmik tradition told weapons whether be it Shiva or Vishnu, even Devis are not exceptions to this rule{{Fact or opinion|date=23 January 2019}}{{Citation needed}}.  Abrahamic faith may claim that Jesus did not use weapons, he forgave all but it is not secret that christianity spread with sword and strength{{clarify|date=January 2019}}{{Fact or opinion|date=23 January 2019}}.

it is undeniable fact that no civilization has flourished without the power of warrior class, of course when warrior class become only brutal  then they are less than terrorist.   Warrior is not one who knows how to take some one else's life alone, that is last resort he applied for protection of his country or culture.  but kshatriya means who is meant to protect.  kshata means pain or danger and tra and one who frees. Therefore kshatriya means one who frees others from diffiuclty.  Sri Rama told mother Sita in Ramayana about how is bow stands up hearintg the plea of afflicted.  Therefore, horse sacrifice denotes and symbolizes the dedication of kshatriya or a dharmik king or a soldier for a dharmik cause.  horse and kshatriya are synonimous, they symbolize power and prepared for protection.  protection does not happen without solidres sacrificing their life and [protection does not happen without using weapon judiciously.  All the devatas in the Dharmik traiditon told weapons weather be it Shiva or Vishnu, even Devis are not excpetion to this rule.  Abrhamic faith may claim that jesus did not use weapons, he forgave all but it not secret that christianity spread with sword and strength. 

We will find lot of explanation in Mahabharata and Ramayana about different ashvamedha yajnas. 

We will find lot of explanaion in mahabharata and Ramayana about different horse sacrifices. 

The yajna being smaller than the smallest and greater than greatest is all-pervading and incomparable{{Fact or opinion|date=23 January 2019}}. Even the relationship between man and woman has been described as Yajna{{Citation needed}}. In the modern world, the relationship between men and women has been reduced to physical attraction{{Fact or opinion|date=23 January 2019}}. Therefore to see the relationship between man and woman as the Yajna principle, it is important to have a Vedic Darshan (perspective){{Fact or opinion|date=23 January 2019}}. From the perspective of Sruti, everything is pure and is Yajna{{Fact or opinion|date=23 January 2019}}. One who opposes the principle of Yajna is adharmic as they oppose the process of creation, maintenance and destruction as described in the Vedas{{Fact or opinion|date=23 January 2019}}. Gita enunciates the Sattvic person’s vision from the Vedic perspective.  <blockquote>"''ब्रह्मर्पनम् ब्रह्म हविह् |<br>ब्रह्मग्नौ ब्रह्मन हुतम् ब्रह्मैव तेन् गन्तव्य ब्रह्म कर्म समधिन || (Gita 4-24)''"</blockquote><blockquote>"''brahmarpanam brahma havih |''"</blockquote><blockquote>"''brahmagnau brahmana hutam brahmaiva ten gantavya brahma karma samadhina || (Gita 4-24)''"</blockquote>Brahman is offering, brahman is oblation, brahman is the havissu (the sanctified Prasadam). Brahman is Agni, the performer is the Purusha and the results reach the Brahman, this process is termed brahma karma samadhi of  Karmayoga. This is how the yajna becomes the foundation for Vedanta Darshan.

The Yagna being smaller than the smallest and greater than greatest is all-pervading and incomparable. Even the relationship between man and woman has been described as Yajna. In the modern world, the relationship between men and women has been reduced to physical attraction. Therefore to see the relationship between man and woman as the Yajna principle, it is important to have a Vedic Darshan (perspective). From the perspective of Sruti, everything is pure and is Yajna. One who opposes the principle of Yajna is adharmic as they oppose the process of creation, maintenance and destruction as described in the Vedas. Gita enunciates the Sattvic person’s vision from the Vedic perspective.  <blockquote>"

''ब्रह्मर्पनम् ब्रह्म हविह् |<br>ब्रह्मग्नौ ब्रह्मन हुतम् ब्रह्मैव तेन् गन्तव्य ब्रह्म कर्म समधिन || (Gita 4-24)''"</blockquote><blockquote>"

Alternate meaning; ''Ashva'' means ''kala'' or time and ''medha'' means purified{{Citation needed}}. The performer of ashvamedha yajna get purified of all sins committed in any past life{{Citation needed}}. The ''ashvamedha yajna'' was a double-edged sword, in that it could deliver great results and ensure an elevated life for the performer, but it could also prove disastrous if there were to be single lapse. <ref name=":11"> Valmiki Ramayana ''[https://www.valmikiramayan.net/utf8/baala/sarga12/bala_12_frame.htm (valmikiramayan.net)]'' Baala Kanda, Sarga 12, verse 15-19</ref> It was believed that ''brahma rakshasas'' attacked and destroyed the performer as soon as that single error was committed. <ref name=":11"> Valmiki Ramayana ''[https://www.valmikiramayan.net/utf8/baala/sarga12/bala_12_frame.htm (valmikiramayan.net)]'' Baala Kanda, Sarga 12, verse 15-19</ref> ''Brahma raksasas'' were brahmanas in their previous birth reborn as demon for sins they had committed in their past lives. <ref name=":12"> Krishna Dvaipayana Vyasa ''[https://en.wikisource.org/wiki/The_Bhagavad_Gita_(Telang_translation)/Chapter_8 (Bhagavata-Gita-Mahatmyam)]'' Padma Purana (The Glories of the Bhagavad-gītā) Chapter 8</ref> Whenever such yajnas took place, ''brahma raksasas'' would start hovering over the yajnika arena waiting for a single mistake. <ref name=":0"> Shubha Vilas ''[http://www.jaicobooks.com/j/j_searchtry.asp?selcat=author_name&keyword=Shubha%20Vilas (Ramayana, The Game of Life)]'' Book 1 : Roar with courage page 34-36</ref>

''brahmarpanam brahma havih |''"</blockquote><blockquote>"

 

''brahmagnau brahmana hutam brahmaiva ten gantavya brahma karma samadhina || (Gita 4-24)''"</blockquote>Brahman is offering, brahman is oblation, brahman is the havissu (the sanctified Prasadam). Brahman is Agni, the performer is the Purusha and the results reach the Brahman, this process is termed brahma karma samadhi of  Karmayoga. This is how the Yagna becomes the foundation for Vedanta Darshan.

 

 

{| class="wikitable"

अश्वमेधे महायज्ञे राज्ञोऽस्य सुमहात्मनः <ref name=":10">Valmiki Ramayana ''[https://www.valmikiramayan.net/utf8/baala/sarga14/bala_14_frame.htm]'' Baala Kand, sarga 14 verse 2</ref>

| Lord Ramachandra

| Dynasty of King Raghu (Raghuvamsa)

असंख्येयं धनं दत्त्वा ब्राह्मणेभ्यो महायशाः<ref name=":1">Valmiki Ramayana ''[https://www.valmikiramayan.net/utf8/baala/sarga1/bala_1_frame.htm]'' Baala Kand, sarga 1 verse 94-95</ref>

वैन्ये यज्ञपशुं स्पर्धन्नपोवाह तिरोहितः <ref name=":2"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/4/19/11 Bhagavata Purana]'' 4.19.11</ref>

आहर्तैषोऽश्वमेधानां वृद्धानां पर्युपासकः  <ref name=":3"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/1/12/25 Bhagavata Purana]'' 1.12.25</ref>

इष्ट्वा पुरुषमापाग्र्यां गतिं योगेश्वराश्रिताम् <ref name=":4"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/9/2/35-36 Bhagavata Purana]'' 9.2.35-36</ref>

| [[Maharaja Ambarish]]

| Dynasty of Nabhaga (son of Vaivasvata Manu)

ततैर्वसिष्ठासितगौतमादिभिर्धन्वन्यभिस्रोतमसौ सरस्वतीम् <ref name=":5"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/9/4/22 Bhagavata Purana]'' 9.4.22</ref>

|-

| Dynasty of Ikshvaku (son of Vaivasvata Manu)

तद्यशः पावनं दिक्षु शतमन्योरिवातनोत् <ref name=":8"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/1/8/6 Bhagavata Purana]'' 1.8.6</ref>

आहर्तैषोऽश्वमेधानां वृद्धानां पर्युपासकः  <ref name=":3"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/1/12/25 Bhagavata Purana]'' 1.12.25</ref>

| Janamejaya (son of Pariksit)

समन्तात्पृथिवीं सर्वां जित्वा यक्ष्यति चाध्वरैः <ref name=":9"> Bhaktivedanta Vedabase ''[https://www.vedabase.com/en/sb/9/22/37 Bhagavata Purana]'' 9.22.37</ref>