The objective behind the variety in the designs of kunda is that, depending on the desired motive of yajna, success is achieved quickly by properly shaping the kundas and making them in appropriate directions. The scripture says -

Bhuktau-muktau thata pushtau jirnoddhare visheshatah /
Sada home tatha shantau vritam varunadigmatam //

That is - In order to achieve worldly pleasure, salvation, health, rejuvenation, and peace, and for performing havan daily, a circular kunda in the western direction should be constructed. Similarly, other scriptures also write about the specificity of the direction as follows: For obstruction / astringency, Chaturasra kunda in the East; for achieving worldly pleasures, Yoni kunda in the South-east; for killing, Ardhacandra kunda in the South or Trikona kunda in South-west; for peaceful purposes, Vritta kunda in the West; for bringing distraction in one’s mind, shadasra kunda in the North-west; for good health, Padma kunda in the North; and for salvation Ashtasra kunda in the North-east are prescribed. Some of these are also used for achieving specific results. For example, to beget a son, a Yoni kunda; exorcise or to remove the influence of malevolent stars, Pancasra or a Dhanurjyavritti kunda; and to remove the ill-effect of Abhicara (incantation causing disease or death) Saptasra kundas are prescribed.

If it is not possible to construct a kunda for daily havan, then according to Sharda Tilaka - Nityam naimittikam homam sthandile vasamacaret - (that is) - a Sthandila (a platform) of ochre or loom of area, 1 cubit x l cubit and height 4 angulas, may be made. According to scriptures, ‘Kundameva vidhanasyat sthandileva samacaret’ - Sthandila has the same status as the kunda. In order to materialize the results of yajna as described in the scriptures, it is necessary to understand the rituals of yajna, the specialties of equipments used and the philosophy behind them and also to implement them in practice.

From this point of view, Gayatri Mission’s Ashvamedha yajnas may be called unique. This should be taken as a potent means to build the environment in the subtle as well as visible realm for ushering in the new era. The scientist or an investigator or an experimenter understands all the minute details of the principles, the methods and the equipments to be used in his experiment. Similarly here is an experiment of Ashvamedha. The kundas, mandapa, karmakanda, etc i.e. every thing that is used here, are in accordance with the rules laid down by the scriptures. On one side, this will result in the materialization of beneficent results of Ashvamedha and on the other side, the training of forgotten vedic methods and traditions will also be imparted. Not only this, the Hotaganas participating in this mahayajna will really feel that they are one of the sages of the vedic period. The prized experience will always inspire them to work for the awakening and growth of rishitva (sagehood).