tage Summer Camp program was initiated. The
success of this undertaking further convinced
Indian Hindus that although an American, Swami
Lakshmy could lead. Her leadership has also paved
the way for more women to become accepted as
leaders in other spiritual camps.
In 1981, Swami Saraswati Devyashram, a
disciple of Lakshmy, was ordained as her succes-
sor. She assumed authority shortly before Swami
Lakhsmy died. A trailblazer herself, she, much as
Swami Lakshmy had, maintained and enriched the
outreach program. Swami Saraswati is responsible
for a new center in Tucson, Arizona. During 1982,
a winter heritage camp was established there.
In 1988, Saraswati Devyashram retired and
passed her lineage to Swami Parvati Devyashram.
In early 1991, she moved the Holy Order from
Pennsylvania to Rush, New York (near Roches-
ter). It continues as a small organization of pri-
marily Indian American Hindus.
Further reading: Andrew Rawlinson, The Book of
Enlightened Masters: Western Teachers in Eastern Tradi-
tions (La Salle, Ill.: Open Court Press, 1997).
horse sacrifice
The (horse sacrifice) ashva medha was one of
the most important and elaborate royal rituals
in ancient India. The exact requirements for its
performance are detailed in the 13th chapter of
the SHATAPATHA BRAHMANA. The sacrifice could be
performed for various purposes, but it was usually
a means to demonstrate the king’s power.
The chosen horse would be left to run loose
for one year. The horse would be followed by a
large contingent of the king’s army, which would
be charged to subdue whatever land the horse
entered. At the end of the year, the horse would
be sacrificed at a large festival.
The BRIHADARARANYAKA UPANISHAD within the
Shatapatha Brahmana begins with a meditation
upon the sacrificed horse as the universal reality
and dwells upon the esoteric interpretation of this
sacrifice. This sacrifice was performed by many
kings throughout Indian history, probably for the
last time in the 18th century.Further reading: Julius Eggeling, trans. The Satapatha
Brahmana, According to the Text of the Madhyamdina
School (Delhi: Motilal Banarsidass, 1972); Steven Fuchs,
The Vedic Horse Sacrifice in Its Cultural-Historical Rela-
tions (New Delhi: Inter-India, 1996); J. C. Heesterman,
The Inner Conflict of Tradition: Essays in Indian Ritual
Kingship and Society (Chicago: University of Chicago
Press, 1985.); Wendy Doniger O’Flaherty, Sexual Meta-
phors and Animal Symbols in Indian Mythology (Delhi:
Motilal Banarsidass, 1981).horse sacrifice 191 J