Ahalyas Consensual Relation Indras Thousand Vulvas

I am intrigued by the Pancha kanya ,deifying five virgins. This list included among others Sita. Tara. Mandodari , Tara.

Some texts mention seven virgins ,Saptha Kanyas which includes Draupadi.The curious point is none of these women were virgins and excepting Sita had more than one husband, some under pressure and others willingly.


Please read my post on this ,Seven Chaste women of Hinduism.

Most intriguing is the case of Ahalya who was married to Sage Gautama.

Ahalya was created by Brahma and was an Ayonisha.

That is she was not born of a womb.

After her marriage Indra, Chief of Devas lusted after her and in the guise of her husband Gautama approached her ,seduces her and had relationship with her.

Gautama coming to know of this curses Indra to have 1000 Vulvas in his body and Ahalya was cursed to become a stone.

On her en treaties, Gautama tells her that she would regain her form once Lord Rama’s feet touch her.

And she she sholud offer oblations to Lord Rama.Balakanda of Ramyana by Valmiki states that Ahalya willingly gave herself up because she wasand flattered that thevKing of Devas was infatuated with her.And she was very proud of her beauty.

Essence is that she and Indra had consensual relationship.

But Uttara Ramayana differs slighly about how Ahalya was created by Brahma.

Later Brahnanas and folklore resorted to misinformation stating that Ahalya was an unwilling partner.

This difference is enough for foreigner scholars(?) to inject further sexual inundoe.

They have taken thecword Ahalya to mean ‘unploughed’

And Indra plouughed her.

What a crude and vulgar attempt.

The word Ahalya neans pure as a virgin land.

And , allegorically speaking, Indra , being the God of thunder maked infertile lands fertile.

TAGORE in his comment subscribes to this view

.Reference.Wiki Ahalya.







































Subrahmanya Formula Agnishtoma An Orgy?

I have been searching for material to write on Gautama Rishi.

It is inevitable that one has to have details about Ahalya, His wife.

In the sources on Ahalya I have found some links that seemed to me a misinterpretation of some of the Vedic Rites.

That is the Subrahmanya Formula, a Mantra recited in the Agnishtoma Rite.

In this rite the Mantra,

Murugan with Valli and Devasena

Lord Subramanya with Valli and Devasena

‘Subramanyom’ is recited thrice.

Subranyam + Aham

One would have noticed ,at Home while performing Homas, and at the temple.Yaagas, the Santhi Mantras conclude with,

Subramanyom chanted thrice.

The meaning is,

May I become the Best Brahman,the Reality.

Brahmin is one who has realized Brahman, the Reality.

Subrahmanya is considered as the Best among Brahmins as He is reported to have explained the meaning of Pranava OM to His Father Lord Shiva.( hence Subrahmanya is called  Swaminathan).

But in the hands of the Foreign Scholars(?) with a Mission to destroy Hinduism  and half baked pseudo left wing(?) writers,this sentence and the ceremony associated with it takes a beating.

In the same way these scholars have written that the Asvamedha Yaaga performed by King Dasarata was followed by an Orgy with Rama’s Mohter Kousalya copulating with a Horse!

From Max Muller to Ambedkar,..

This Mantra , chanted during the Agnishtoma is accompanied by an Orgy, it is implied in their comments and explanations of the Rite!.

The Procedure explained in the Rig and Sama Veda,Aitreya Brahmana does not say this.


I am posting this article to misspell any misunderstanding that might arise because of not reading the Sanskrit original Text and an objective translation.

Hinduism has two parts in performance of Yaaga.

One is factual and actual.

Another one is allegorical, like the Purusha Suktha which describes the evolution of the Universe and not a mere Yaga/Yangya.

Agnishtoma is a Yaaga as it is performed with a specific purpose, for welfare and begetting progeny.

Oblations are offered to Fire symbolically.

The Subrahmanya Formula Details.

(The Subrahmanyd formula. On its nature. By 
whom it is to be repeated. The oblation from th^ 
Patnivata Graha. The Yajya of the Agnidhrd.) 

The Subrahmanya ^ is Vach. Her son is the 

* The Subrahmany& formula is contained in the L4ty&yana S'r&uta 
St^tras (1, 3), the Aguishtoma Sdma Pravoga, the S'atapatha Br&hm, 
(d^ 3,4, 17*90), and the Talttirtya ibranyaka (1, 12, 8*4). Th« 


king Soma. At the time of buying Soma, they call 
the Subrahmanya (thither) just as one calls a cow. 


peculiar ppoQanciation of thjls formula is noted by Pl^ini (1,S, 37-38). 
The most complete information on its use being only to be found 
ia the Samaveda SiHtras, I here give the* passages from L4ty§iyana 
referring to it along with the formula itself: — 

^'^f^^'S >i ?T^^ ^^w[^ ^J^T^ ^Tff^mifmTK f%- 

After the Atithya Ishti has b^n finished, he (the Subrahmany^) 
should stand in the front part of the enclosure made for the wife of 
the sacrificer inside the Vedi, and when touching the sacriflcer and 
his wife, after having called thrice '' subrahmiinyom," recite the 
following formula, '* Come, Indra ! come owner of the yellow horses ! 
*' ram of Medhatithi ! Men& of Vrishanas'va ! thou bufiiilo (gaura) 
" who ascendest the female {avaskandin) ! lover of Ahaly& ! son of 
'* Kus'ika ! Br&hmana ! son of Gotama ! (come) thou who art called" 
(to appear) at the Soma feast in so and so many days how many 
there might intervene (between the day on which the 8abrahmany4 
calls him, and that of the Soma festival at which his presence it 
requested). The Subrahmany& is required on the second, third^ 
fourth, and fifth day of the Agnishtoma, and almost on every day of 
the other Soma sacrifices.^ On the second day the terms tryahg 
tutydm, "three days hence" (i,e, on the fifth); on the thrid day, 
dvyahefutydm, t. e. two days hence ; on the fourth, *'rfl#,i. e, to- 
nionow ; and on the fifth (the day of the Soma feast) adya^ ue. to day, 
are uspd to maik the time when the Soma banquet, to which Indra 
is by this formula solemnly invited, is to come off. As far as n-pif 

which is followed by the mentioning of the time appointed "VSJ^, 'WJf^ 

Sec. there is no difference anywhere observable. But the few 
sentences which follow, and which conclude the formula, differ accord- 
ing to different schools. Some were (according to L^^vayana) 
of opinion, that only ^f^Tn^i^ " cotne hither** is to follow; others 
recommended 3i)T9*i^ im^cf, "come hither, O Magha van. "Others, 

such as Gautama, were of opinion, that either is to be omitted, and 
the concluding formula, ^^T ff^VT «nir^^cfTJl''^flT^^?f 
" comp, ye divine Brahma priests, come, come !" has to follow 
immediately upon ^R^f* 


Through this son the Subrahmany& priest milks • 
(obtains) all desires for the sacrificer. For Vach 

? rants all desires of him who has this knowledge, 
hey ask, What is the nature of this Subrahmany& ? 

The name of the tune (S&man) according^ to which it is chanted 
(or rather recited) is Brahmas'ri, the metre is called Sampdtg the 
Rishi is Aditya, and India is the deity. 

At the 80-called Agni:*htut sacrifices, which open the Chatur- 
das'ar&tra Sattras (sacriticial sessions lasting for a fortnight), (Aa'T« 
8'r. S. 11, 2) the 8ubrahmany& calln Aq^ni instead of Indra (L&ty&y. 
1, 4) according to Gautama, by the following formula : 

^V ^TJT^ rif^fiTWlt ^^^HTifT W#1TT «»T?l5^T f%^^ 
«Ttfif^ ITT^TUflfn^^ ^^TTF? »• «• " Come, O Agni, with (thy) 

two red ones (horses), thou brightly shining, thou blazing in smoke, 
J&tavedfts, thou wise! Angirus! Bi-ahmana, (come) called," dec 
In the concluding formula ^\ Ji^o,^Xi-q fires, is used inatead of 
^j^j According to Dh&nanjaya the Subrahmany& formula for Agni 

runs as follows ; ^TTT^TTJT^ ^Tf^ff 'T BH^T^ HTITST^T^T ^^^: 
^T ^l^^^f»^lR§T srmfir'C^. (the remainder as above) i. e. 

'* Come, Agni ! master of the red horses, goat of Bharadvftja, son of 
power, thou who ascendest (the female) ; lover of Ushas/' ice The 
latter formula is just like that one addressed to Indra. Agni, as weU 
as Indra, are in both these formulas, which must be very ancient, 
invoked as family deities, the first pre-eminently worshipped by the 
Angirasa, the latter by the Kuslkas. Both ffods are here caUed 
" Bi&hmans." In later books ludra appears as a Kshattriya, and 
as a model of a king. 

On the so-called Agnishtomtya day of all sacrifices (in the Agni- 
sh^oma it is the fourth and precedes the Soma day), on which day 
the animal for Agni and Soma is slain and sacrificed, an extension of 
the Subrahmanyi formula takes place. The Subiahmany& priest 
has on this day to announce to the gods, that such and such one 
(the name of the sacrificer must be mentioned), the son of such and 
such one, the grandson of such and such one, offers, as a Dikshita, 
(as initiated into the sacrificial rites) a sacrifice. ("^fg^T^lJiS) 
The term ' Dtkshita' forms then henceforth part of the name of the 
sacrificer, and his descendants down to the seventh degree. In this 
part of India there are many Biahmans distinguished by this honorary 
epltiiet, which always indicates that either tlie bearer of it or his im- 
me«iiate ancestors have performed a Soma sacrifice, and have been 
proclaimed dikshita by the Subrahmany4 in all due form. , 

* J^uhe must be a 8rd person singular, as S&y explains it. 


One should answer, She is Vach. For Vach is 
Brahma, and Subrahma (good Brahma). 

They ask, Why does one call him (the Subrah- 
manya priest) who is a male, a female ? (They answer) 
Subrahmanya represents VacH (which is in the 
feminine gender). 

They further ask, When all the other priests are to 
perform their respective duties within the Vedi, and 
the Subrah manya outside the Vedi, how is it that 
the duty of the Subrah manya (in this particular 
case) becomes performed inside the Vedi ? One 
should answer. The Vedi has an outlet where things 
(which are no more required) are ' thrown ; if the 
Subrahmanya priest calls (the Subrahmanya) when 
standing in this outlet, then, in this way, (his duty 
is performed within the bounds of the Vedi). They 
ask. Why does he, standing in the outlet, repeat 
the SubrahmanyS, ? (On this they tell the following 

The Rislns held once a sacrificial session. They 
said to the most aged man among them, " Call the 
Subrahmanya^ Thou shalt call the gods standing 
among us (on account of thy age), as it were, nearest 
to them." In consequence of this the gods make 
him (the Subrahmanya) very aged. In this way he 
pleases the whole Vedi. 

They ask. Why do they present to him (the Su- 
brahmanya) a bull as a reward for his services ? (The 
answer is) The bull is a male ( vrlshd)^ the Subrah- 
manya is a female, both making thus a ( ouple. 
(This is done) for producing offspring from this 

The ^gridhra repeats the YSjya mantra for the 
P^tnivata Graha (a Soma vessel), with a low voice. 
For the Patnivatais the semen virile, and the effusion 
of the semen virile passing on without noise, as it 
were, he does cot make the Anuvashatk&m. Foe 

33 a 


the Anuvashatara is a stop. Thinking, I will not 
stop the effusion of the semen, he does not make the 
Anuvashtkara, for the semen which is not disturbed 
in its effusion, beare fruit. Sitting near the N'eshtair, 
he then eats, for the Neshtar is in the room of women. 
Agni (Agnidhra) pours semen in women, to produce 
children. He who has this knowledge provides 
through Agni his females with semen, and is blessed 
with children and cattle. 

The Subrahmanya ends after the distribution of 
the Dakshina,* for she is Vach. The Dakshina is 
food ; thus they place finally the sacrifice in food, 
which is Speech. 


(On the Skastras of the minor Hotri-priests at the 


(On the Shastras of minor Hoiri-priests at the morn^ 

ing and evening libations!) 

The Devas spread the sacrifice. When doing so, 
the Asuras approached them, thinking, let us ob^ 
struct their sacrifice. They attacked them from the 
right side, thinking this to be the weak point. The 
Devas awoke, and posted two of their number, Mitra 
and Varuna on the right side. Through the as- 
sistance of these two, the Devas drove the Asuras 
and Rakshas away from the morning libation. And 
thus the sacrificers drive them away (if they have 
the Maitravamna Shastra repeated); thence the 
Maitra varuna priest repeats the Maitravaruna Shastra 

* He represents Agni. 

* The Dakshin& is distributed at the midday libation. 


at the morning libation. The Asuras, defeated on the 
right side, attacked the centre of the sacriftce^ The 
Devas awoke, posted then Indra, and defeated through 
his assistance the enemies. Therefore the Brahma- 
nachamsi repeats at the morning libation the Indra 

The Asuras, thus defeated, attacked the sacrifice 
on the northern side. The Devas posted on this 
side Indragni, and defeated thus the Asuras. There- 
fore the Achhavaka repeats the Aindragna Shastra 
at the morning libation. For by means of In- 
dragni the Devas drove the Asutas and Rakshas 
away from the northern side.
Posted in Public Interest.
Reference and citation.
Excellent source.


Agnihotra Effect Water Purification Experiment Result

I have written articles on Homas, type of Homas, their efficacy and the effect of Homas on Electromagnetic Field.


How Agnihotra works Image source http://www.homatherapy.org


‘As already stated, under steam volatilization, the various volatile oils get diffused

in the surrounding atmosphere along with steam and smoke. Since these oils have
distinct good smell, the foul odors are automatically replaced.’
‘Not until approximately 50 meters away from the Fire Hut under power lines did the meter start to register EMF (Photo 4). We held a glass of Agnihotra ash water above the meter, to see if it would make a difference. To our delight and surprise, the dial plunged close to zero (Photo 5).’
There is report of a Study conducted on the effect of Agnihotra on Water and how it helps the process of Water Purification.
Here is an excerpt.
‘Agnihotra is a special fire performed exactly at the time of sunrise and sunset in a copper pyramid. It comes from ancient Vedic Knowledge. Agnihotra is said to purify the environment and especially it has been found to have profound impact in mitigating water pollution problem. The present study shows that water will be purified if it is kept in a room where Agnihotra is regularly performed. Water purification also happens if water bottles are kept inside a Faraday Cage in the Agnihotra room. These results suggest that Agnihotra creates an energy field beyond the electromagnetic field which has profound impact.

The experiment was done with three replications. All showed considerable improvements in water quality compared to control in all the five parameters tested. Table 1 shows the results in detail, Table 2 shows the percentage changes as compared to control.

See the result in the Image below.




Fig. 4 is a graphical representation comparing properties of all the water samples kept in Agnihotra atmosphere versus control.

There was a general improvement of water quality in all the parameters measured as compared to control. These changes are consistent through all three replications.

Although there was some difference between the water samples kept in metal containers and the samples kept in bottles regarding DO, pH, and COD, this difference was rather small compared to the difference with control (Fig. 5).

Fig. 5 – Comparison of properties of water kept in Agnihotra atmosphere (in unshielded bottles and bottles with shields from different materials) versus control (%)

Also, there were some differences between the different kinds of metal containers – but again these differences were small compared to the difference with control. Further, experiments could look deeper into these differences.

The main results with all three replications and all parameters of water quality are that:
a) Agnihotra atmosphere helps to purify water.
b) This effect of purification is there whether or not the water samples are kept in Faraday Cages.

The conclusion seems natural that there is some kind of energy field around Agnihotra which is not of the known electromagnetic type and which is not shielded by Faraday Cages. If someone has some alternative explanation it would be interesting to hear about that.’

The paper describing this experiment in detail

Citation and reference.







Homas Neutralize Electromagnetic Field EMF

The power of Homas have been explained in the palas, results accruing out of performing Homa.
The results are beneficial or otherwise.
If the Homa is performed for a cause that is beneficial to All, then the results are very fruitful for the one who performs the Homa.
Homa is a sacrificial offering to Gods through Fire, Agni.
HOMAS are of two kinds.
One is in Yagnya when it is performed because it ought to be and the other is in Yaaga when it is performed for a specific purpose in mind.


Photo 2.

Photo 2. Jake Wearing, surprised after measuring zero EMF at our Fire hut next to a power transformer

More than delivering beneficial results, Homas also remove excess ELECTRO MAGNETIC FORCE.
EMF alteration to the advantage of the individual is one of the results of Homa. Image 2


Photo 3.

Photo 3. The meter registering zero EMF taken next to the Power transformer



Photo 4

Photo 4. Approximately 50 meters away from our Fire hut under power lines, the meter on a higher sensitivity setting is registering low level EMF.


Photo 5.

Photo 5. Jake holding a glass of Agnihotra ash water above the meter. He is standing under the power lines 50 meters away from the Fire hut. The meter reading plunges to near zero in proximity to ash water.

Over the years we have had many people passing through Om Shree Dham, Homa Therapy Centre here in the Hunter Valley, NSW. Some people who are sensitive to the radiation of high voltage power lines have noted with surprise that our Fire Hut is positioned right under an electricity power transformer. However, on going inside the hut, all have commented that they do not experience any electromagnetic field distortion.

Recently Jake Wearing from Victoria visited Om Shree Dham and brought with him an EMF Trifield Meter, capable of measuring magnetic output, so we had the opportunity to measure EMF on our property. The results confirmed what people have been experiencing over the years. However, the test done was on a casual basis, not according to scientific protocol.

Jake had told us that the EMF meter measured high readings around power transformers. We asked him to take a measurement right under the transformer and next to the meter box. This is right next to our Fire Hut. To our astonishment, the dial on the meter did not move. It stayed on nearly zero. (See Photo 2 & 3)

Not until approximately 50 meters away from the Fire Hut under power lines did the meter start to register EMF (Photo 4). We held a glass of Agnihotra ash water above the meter, to see if it would make a difference. To our delight and surprise, the dial plunged close to zero (Photo 5).

urther, Jake noticed that whenever Frits or I moved close to him to view the meter, the dial went down. We remembered Shree Vasant telling us that the energy fields of consistent Agnihotris would be healing. When Jake, who had not been a regular performer of Agnihotra, held the meter under the power line, the dial registered EMF (Photo 4). We then felt inspired to see what would happen if he drank the ash water. Lo and behold, the dial moved down close to zero!


Citation and references.


Hinduism, Tamils

Karikal Chola Performed Aswamedha Kumhabhisheka

Contrary to the Pseudo Tamil protagonists who thrive by spreading the lie that Tamil was independent of Sanatana Dharma and it was imposed by the Aryans from the North,the early Tamil King Karikal Valavan,the great Chola King built temples,introduced the worship of Indra,calling it the Indra Vizha of which the Silappathikaram speaks highly and performed the Aswamedha Yaga!


Aiyarappar temple built by Karikala Chola.Image credit.wiki.



Karikala Chola Sculpture in Ekambaranathar Temple.

Karikala was a great city & temple builder :
There is evidence in Purananuru for Karikala Cholas faith in the Vedic Hinduism in the Tamil country. During Karikala’s reign, the capital city was moved to Kaveripattanam from Uraiyur. He made Kanchi a city of palaces. According to historical sources, Karikala Chola a great ruler before proceeding to the Himalayas first set his foot on the divine land of Kanchi. Some say that his conquests and building of Kanchi palaces are as debatable.

Poompuhar (Kaveripattanam) – a port city of cholas : It was the capital city of Cholas. The ancient Kings like Sembiyan, Musugundhan, Manuneethicholan and Karikala cholan, who carried myths with them, added to the glory of Poompuhar town. Poompuhar grew into a great city during the region of Karikala cholan. The excavation has also been taken up near Champapthi Amman and Pallavaneswaram temples. Remains of a brick building and a boat jetty were discovered at Keezhaiyur area at Poompuhar. Copper coins were also found. These coins are both of rectangular and circular shapes. The chola emblems of the tiger with upright tail and the sun were engraved on them. These coins are considered to be those of KarikalaCholan. Among the Chola kings, King Karikalan renovated and built the renowned port of Poompuhar (located in Nagapattinam district).

Lord Villiswara Temple : Thiruttani and Velanjeri Copper Plates are perhaps the earliest Chola record to refer to the exploits of Karikala. One more inscription throws a different light about uruthirang kannanar A mandapa was donated to kannanar by Karikala. 16 km north of Coimbatore, houses shrines for Lord Villiswara and His consort Vedanayaki. It is of historical and religious significance. This is an ancient shrine, one of a sacred cluster built in the Kovai region by Emperor Karikala Chola.

Perur Patteeswaraswamy Temple : This temple was built by KarikalaCholan. It is situated near the river Noyyal and is about 7 kms west of Coimbatore on the Siruvani main road. temple is at its decorative best in march, when the Panguni Uthiram festival is celebrated. This ancient shiva temple built by Karikala Chola early Christian era is having a Swayambumoorthy and is dedicated to Lord Shiva by Karikala. This temple is also known as Mel Chidambaram, the exquisite sculptures in Kanagasabai are the main tourist attraction. There are some priceless sculptures in the Kanagasabai Hall in the temple, which also has a large number of statues. The King Vishnuvardhana of Hoyasala dynasty converted many shiva temples to vishnu temples and became an enemy to Karikala Chola who was a staunt Shivaite and who ruled the country around Srirangam.

Arulmigu Shree Velayudhaswamy Thirukoil – Senjerimalai is located at 46 KMS from Coimbatore. As Lord Muruga set out with his battalion to subdue the demon Surapadma, Lord Shiva summoned Muruga to the Thenserigiri hills and, initiated him to certain mantras, endowed him with invincible powers to route and destroy the demon and his retinue -this is the legendary origin of this temple. Since then Lord Muruga came to be worshipped as Manthragiri and Sri Velayudhaswami.This temple was originally built by Karikala Chola and renovated by veeraballalai III dates back to 13th Century. A holy spring called ‘Gnanatheertha Sunai’ and a sacred tree known as ‘Karunochi’ can be seen.

Thirupasur Shiva Temple : It is one such rich shrine that has come to us from a very distant past. Built by Karikal Cholan, it is on the Thiruthani National Highway, about 60 km. away from the city of Chennai, to the east of Thiruvalankadu and west of Thiruvallore Veeraraghava Swamy temple. We have the Sathiamurthy Saagaram on the north and the grand old shrine of Thiruvooral or Thakkolam on the Southeast.

According to the legend, there was a thick growth of bamboo in this place. The presiding deity of the temple of Thiruppaasur, a Swayambu Lingam, was covered by the wild growth. They were startled when their ‘vaasi’ accidentally hit upon the deity. Their instrument had already caused deep cut-marks on the idol. They rushed to king Karikalan and he constructed a temple for the Lord and consecrated the deity. ‘paasu’ is another name for bamboo and the shrine is therefore known as Thiru-paasu-oor. The holy shrine of bamboo. ‘vEy’ is another name for bamboo. Since the deity was a Swayambu that appeared amidst bamboos, the Lord is known as vey-eendra-naadhar. The Lord born of bamboos.

Another legend has it that Karikalan, who ruled a vast territory and had a large army, could not withstand the attack of a very minor chieftain. Going into the reason, Karikalan understood that the chieftain was under divine protection of Kali. A devotee of Lord Shiva, Karikalan worshipped the Lord, who sent Veerabadhra along with him. Veerabadhra shackled Kali, thus enabling Karikalan to win the war. There is a deity of the shackled Kali in Thiruppaasur, known as Swarna Kali, in the outer corridor. The statue of Swarna Kali Amman was damaged by the passage of time and another idol was consecrated in June 1986.

Tiruchattamangai : The Chola King Karikalan is said to have built this temple. This is a shrine closely associated with Tiruneelakka Nayanar. Sambandar is said to have arrived here after visiting Tirunallar, along with Tiruneelakanda Yaazhpaanar. This is a Shivastalam in the vicinity of Tiruppugalur, Tiruchenkattankudi and Tirumarugal and is located in a hamlet surrounded by lush coconut groves. It is located 11 km to the east of Nannilam. It is considered to be the 81st in the series of Tevara Stalams in the Chola kingdom located south of the river Kaveri.

‘The Silappatikaram (c. sixth century C.E.) which attributes northern campaigns and conquests to all the three monarchs of the Tamil country, gives a glorious account of the northern expeditions of Karikala, which took him as far north as the Himalayas and gained for him the alliance and subjugation of the kings of the Vajji, Magadha and Avanti countries.

The Sthalapuranam of Tiruvaiyaru near Tanjore relates that as the king returned after conquering northern India, near Tiruvaiyaru his chariot wheel sank into the mud; when it was being dug out seven idols belonging to Dakshinamurthy, Vishnu, and Saptamātṝkās were discovered. A voice from the sky instructed the king to install them in the Panchanadeswara Temple in Thiruvaiyaru and performed Kumbhabhishekham, which the king personally participated in and completed. There are also epigraphs that relate to this incident. They say that the king commenced his ashvamedha sacrifice and subdued a total of 66 kingdoms all over the world and extended and empire up to the mythological Lokaloka.

Citations and references.