Asvamedha - Vedic Horse Sacrifice

by Babu Rao

The nomadic Aryans, after destroying the Dravidian Indus Valley civilization, introduced primitive practices like sati, bride-burning, human sacrifice, cannibalism, etc. Another such primitive Aryan custom was the horse-sacrifice, referred to in Sanskrit as `Ashwamedha', which, along with other Hindu filth like the Vedic human sacrifice (purushamedha), Widow-burning (sati) and Female Infanticide, is fully sanctioned and enforced by those `sacred' texts, the Vedas.

Archaeological Evidence

There is overwhelming archaeological evidence for widespread horse sacrifice by the Vedic Aryans in the form of surviving bones of sacrificial victims. Thus an ancient altar was discovered at Kaushambi with a large quantity of human and animal bones , proving that human sacrifice was widely practiced by the uncouth & uncivilized Vedic Aryans [ Kaush. p.95 ff ] [ Harper, p. 239 ].

The Hindu Vedas clearly describe the Ashwamedha. In the 2 ashvamedha hymns of the Rigveda, the horse is regarded as the Sun and Agni [ RgV. Sukta clxii, clxiii ]. Indeed, such was the scale in which the Hindus slaughtered one another that a large-scale revolt arose against the Vedic religion. The custom of human and horse sacrifice was finally abolished by the Buddhists [ Mah.wh.381 ]. Yet, with the subsequent extermination of Buddhists and Jains, the Hindu revival led to a resurgence of the bloody Vedic human and horse sacrifices.

The Vedic Ritual of Ashwamedha

The Vedic Ashwamedha sacrifice was, even in the later post-Vedic perdiod, an act of great pride for Aryan kings. It signified the acceptance of a king in the circle of greater kings. This ritual involved the sacrifice of a horse as well as beastiality, and is hence a true depiction of ancient Hindu Aryan manners. The following description of the Asvamedha, [ Bar ] as given in the Shatapatha Brahmana (translation from [ Text ]) fully describes the filthy acts that the Hindu Chief Queen had to perform with the horse -

"A cloth, an upper cloth, and gold is what they spread out for the horse, and on that they 'quiet' him. When the sacrificial animal has been quieted, the (king's) wives come up with water for washing the feet - four wives and a maiden as the fifth, and four hundred women attendants. When the water for washing the feet is ready, they make the chief queen (Mahishi) lie down next to the horse, and they cover the two of them up with the upper cloth as they say the verse, 'Let the two of us cover ourselves in the world of heaven', for the world of heaven is where they 'quiet' the sacrificial animal. Then they draw out the penis of the horse and place it in the vagina of the chief queen, while she says, 'May the vigorous virile male, the layer of seed, lay the seed'; this she says for sexual intercourse.

"While they are lying there, the sacrificer insults the horse by saying, 'Lift up her thighs and put it in her rectum.' No one insults the sacrificer back, lest there should be someone to act as a rival against the sacrificer.

"The officiant (Adhvaryu) then insults the maiden: 'Hey, maiden, hey maiden, the little female bird ....' and she insults him back: 'Hey, officiant, he officiant, that .little bird..'

"And then the overseer (Brahman) insults the chief queen: 'Hey, chief queen, her chief queen, your mother and father climb to the top of the tree ...' She has as her attendants a hundred daughters of the kings; they insult the overseer in return: 'Hey overseer, her overseer, your mother and your father play in the top of the tree ...'

"Then the cantor (Udgatri) insults the king's favourite wife: 'Hey, favourite, hey, favourite, raise her up erect...' She has as her attendants a hundred royal women; they insult the cantor in turn: 'Hey ,cantor, her, cantor, raise him up erect...'

"Then the invoker (Hotri) insults the rejected wife: 'Hey, rejected wife, hey, rejected wife, when inside her tight crack ...' she has as her attendants a hundred daughters of bards and village headmen; they insult the invoker in return: 'Hey, invoker, hey, invoker, when the gods see that miserable penis..' "Then the carver (Ksatri) insults the fourth wife: 'Hey, hey, fourth wife, when the deer eats the barley, (the farmer) does not hope to nourish the animal...' She has as her attendants a hundred daughters of carvers and charioteers; they insult the carver in return: 'Hey carver, hey, carver, when the deer eats the barley, (the farmer) does not hope to nourish the animal...'

"These insulting speeches are for all kinds of attainment, for through the horse sacrifice all desires are achieved. Thinking, 'With all kinds of speech we will achieve all kinds of desires', they make the chief queen get up. Then the women walk back the way they came, and the others utter at the end a sweet smelling verse, the verse that begins, 'I praise Dadhikravan.'

"For the life-span and the gods go out of those who speak impure speech in the sacrifice. Thus they purify their speech to keep the gods from going out of the sacrifice."

-- [ Shat. Brah. ] [ Text citing Shat.Brah.] [ Bar citing Text ]

There were numerous similarities between the Prushamedha and the Ashwamedha. Thus, the Hindu Queen had to copulate with the dead corpse in case of the Purushamedha (Vedic human sacrifice) ! Thus, S. A. Barr Kumarakulasinghe writes -

" The Purushamedha (described as dreadful by Professor R. C. Majumdar of the College of Indology in his book "Ancient India") was a ritual in which a human being was sacrificed instead of a horse as in the Asvamedha. The ceremonies performed were very similar in the two cases. Just as the horse was let loose for about a year, the human victim was allowed to enjoy himself for the same period, during which all his wishes were satisfied. The queen behaved with the human victim in the Purushamedha, exactly as she did with the horse in the Asvamedha sacrifice. (See also Brihad- Aranyaka Upanishad 1.3.22; 3.9.8-9. Chandogya Upanishad 1.2.10-12 and 6.8.1)."
-- [ Bar ]

Hence, Rama's mother copulated with the slaughtered horse during the ashwamedha ceremony of King Dasaratha of Ayodhya [ Mother ]. Later, the King placed her at the disposal of the disiples of the sage who carried out the Ashwamedha, following which she gave birth to Rama. Thus, Rama is not the son of his legal father, but is of illegitimate birth [ Rama ]. No doubt his bastard Brahmin descent accounted for his ruthless blood-thirstiness and cunning ! It must also be remembered that this wretched scoundrel married his own sister Sita, when she was a minor [ Sita ]. Thus, Ram was an incestous bastard and child-molestor all in one ! The Aryan cave-men lived their lives exactly in the manner of the beasts and animals with whom they shared the forests, and Rama is the prime example of the Vedic Hindu beast !

In fact, it has been suggested that the horse-sacrifice may be the model for the human sacrifice [ Harper, p.239 ]. This is not clear, however, and it could well have been the other way around.

The bloodthirsty Aryan Hindus were not satisfied with just slaughtering the horse. On no ! They had to consume the raw flesh as well ! Thus, the original Asvamedha involved the cooking of the flesh of the horse upon a fire, its presentation to the gods and its consumption by the cannibal Hindu guests. This is clearly described in the Vedas : The Ashvamedha hymn describes the boiling and roasting of the different portions of the flesh, the presentation of a portion to the Gods, and the eating of a part by the persons present; ( see Wilson's tr. Vol. II, p.121.n ) [ Mah.wh, p.436 ].

All the Hindu cannibal-gods rejoiced in the flesh of animals and humans. Indra rejoices in roasted buffalo and the horse is sacrificed to Indra and the Sun [ Mah.wh, p.11 ]. Besides horses and humans, all kinds of animals were and still are sacrificed in accordance with barbaric Vedic requirements. Thus the sacrificial creatures are mentioned as purusha, horse, bull, ram and he-goat [ Sat. Br. VI.2.1,2 ] [ Harper, p.239 ]. In many temples one still can see the Vedic sacrifice of various types of animals. Several hundred goats are annually slaughtered in eastern India alone as a result of the bloody requirements of Vedic religion. Horse sacrifice, human sacrifice and cannibalism are hence merely another apsect of the truly beastly religion of Hinduism that is rotten at its very foundation and evil to the very core. All this garbage has been spewed from that fountain of filth and racism, the Vedas.

In later times the unscrupulous Aryan Hindus made use of all the devices of falsehood and slander in order to wipe out real history and present a non-existent `peaceful Hinduism' myth to the world. Thus, later versions of the Mahabharata have this sacrifice expunged and replaced with a miracle (the horse is converted to homa ) which exists only the imagination of White Brahmins. But we have now dug up the real facts. We Shaivites know all about the cess-pit of filth and venom that is Hinduism !


  1. [ Bar ] = `The Vedas, Sanskrit and Caste', by Sereno A. Barr Kumarakulasinghe,
  2. [ Harper ] = `Harper's Dictionary of Hinduism', M. & J. Stutley, Harper & Row Publishers N.Y. 1977
  3. [ Kaush ] = `Excavations at Kausambi (1957-59)', G.R.Sharma, Allahabad 1960
  4. [ Mah.wh ] = `India of the Vedic Age with Reference to the Mahabharata' , Vol. I of `The History of India', J. Talboys Wheeler, 1973 reprint Cosmo Publns. Delhi 1973
  5. [ Mother ] = `Rama's Mother's Beastiality with a Horse', by Kandu Velmurugan, Telingana Nadu Journal, Hyderabad 1999.
  6. [ Ram ] = `Rama the Great Bastard', by Kandu Velmurugan, Telingana Nadu Journal, Hyderabad 1999.
  7. [ Rg.V. ] = `Rig Veda'
  8. [ Rg.V.Grif ] = `The Rig Veda', translated by Ralph H. Griffith, New York, 1992.
  9. [ Sita ] = `Rama's Incest with His Sister Sita' , by Babu Jambulingam, Telingana Nadu Journal, Hyderabad 1999.
  10. [ Text ] = "Textual Sources for the Study of Hinduism" , Wendy Doniger O'Flaherty; Totowa, N.J.: Barnes & Noble, 1988)

Links (working at the time of publication)

  • [ Bar ] was web-published 22 Aug. 1997 at
  • [ Mother ] -
  • [ Ram ] -"
  • [ Sita ] -

    Dalitstan Journal,
    Volume 2, Issue 6, Dec. 2000

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