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 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 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.  

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

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

''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.

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.

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

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

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>''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.

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>"

''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.