In a sacred gathering, the Hotṛ priests, with sweet and gentle chants, invoked the presence of the gods and offered their oblations to the celestial beings. The atmosphere was imbued with a sense of divine order, as not a single offering was overlooked or misplaced; everything unfolded flawlessly, as if orchestrated by Brahmā himself, enveloped in a blanket of security. During those auspicious days, no one appeared weary or hungry. The Brahmins were well-fed, patrons enjoyed their meals, ascetics partook in the feast, and mendicants were nourished as well. The elderly, the sick, women, and children all found sustenance, yet despite the constant abundance of food, no one felt the pangs of fullness. Towering heaps of food, as vast as mountains, were prepared daily, ensuring that every guest—men and women from various regions—was well provided for at the grand sacrifice. The foremost among the twice-born praised the delectable food, affirming its quality and preparation, and Rāghava listened as they expressed their satisfaction, showering blessings upon those who had provided for them. Well-adorned men served the Brahmins, while others, adorned with polished jeweled earrings, attended to their needs. In the intervals between rituals, wise and eloquent Brahmins engaged in spirited debates, each striving to outshine the other with their reasoning. Day after day, the skilled twice-born performed the prescribed rites at the sacrificial ground, adhering strictly to the scriptures. Among the king's officiants, knowledge flourished—none were ignorant of the six Vedāṅgas, none undisciplined or unlearned, and no Brahmin lacked skill in debate. As the sacrificial posts were raised, six were crafted from Bilva wood, and others from Khadira, all adorned with leafy branches. Two additional posts were made from śleṣmātaka and devadāru wood, each stretching forth with arms ready for grasping. These were skillfully constructed by those well-versed in the scriptures and sacrificial rites, embellished with gold to enhance the sacrifice’s splendor. Twenty-one sacrificial posts stood tall, each set with jewels and draped in garments, meticulously arranged by craftsmen. They were covered with fine cloth, worshipped with flowers and fragrant offerings, shining like the radiant Seven Sages in the sky. Bricks were laid according to precise measurements, and the altar fire was kindled by Brahmins skilled in the art of altar construction. This altar, fit for the lion among kings, was shaped like Garuḍa with golden wings, layered thrice and composed of eighteen parts. Animals were designated for each deity as prescribed, including serpents, birds, and a majestic horse, along with aquatic creatures, all in accordance with the scriptures. Three hundred animals were fixed at the sacrificial posts, and the finest horse, a jewel among steeds, was prepared for King Daśaratha. Kausalyā, with great joy, tended to the horse, releasing it with three knives, her heart steadfast in righteousness as she spent the night in vigil. The Hotṛ, Adhvaryu, and Udgātṛ joined the queen’s wives in the sacred rites, leading them in devotion. The officiating priest, self-controlled and accomplished, took the fat of the bird and, following the scriptures, poured it into the fire, while the king inhaled the fragrant smoke, cleansing himself of sin. Sixteen priests cast the limbs of the horse into the fire in accordance with tradition. While other sacrifices utilized branches of the plakṣa tree for offerings, the Aśvamedha required a vessel of reeds. The Aśvamedha was known to last three days, as declared in the Kalpasūtra by the Brahmins. The first day was dedicated to the Catuṣṭoma rite, followed by the second, the Ukthya, and the enumerated Atirātra, along with many other rites performed according to the scriptures. The king, a true enhancer of his lineage, assigned the eastern direction to the Hotṛ, the western to the Adhvaryu, and the southern to the Brahman. The Udgātṛ received the northern direction, a donation established long ago by Svayambhū for the great horse sacrifice. Upon the completion of the sacrifice, the illustrious descendant of Ikṣvāku felt a surge of joy, and the priests, now free from sin, addressed him with reverence. "You alone are worthy to protect the entire earth," they proclaimed. "We have no need for the land, nor the capability to govern it. Our devotion lies in self-study, O ruler of the earth; grant us some other compensation here." They requested jewels, precious gems, gold, or cows—whatever was available, for they sought not the land but the blessings of their king, the best of men.