Tag: Upanishad

There is a controversy surrounding the sacrifice of animals in the Yagnas and Yagas, as sanctioned b the Vedas.

 

 

It is difficult to conceive of Hinduism allowing the Sacrifice of Animals, whatever be the reason.

 

There are views that the Vedas do not sanction the killing of animals.

 

One may note the sacrifice of animals in the Puranas,Ithihasas,Ramayana and Mahabharata.

 

Sacrifice of animals is stressed in the Karma Kanda of the Vedas for obtaining Purusharthas.

 

 

 

 

In his Brahmasutra, Vyasa has expounded the nature of the Atman as found expressed in the Upanishads which constitute the jnanakanda of the Vedas. The actual conduct of sacrifices is dealt with in the Purvamimamsa which is the karmakanda of the Vedas. The true purpose of sacrifices is explained in the Uttaramimamsa, that is the jnanakanda. What is this purposse or goal? It is the cleansing of the consciousness and such cleansing is essential to lead a man to the path of jnana.

The Brahmasutra says: “Asuddhamiti cen na sabdat“. The performance of sacrifices is based on scriptural authority and it is part of the quest for Self realisation. So how can it be called an impure act? How do we determine whether or not an object or an act is impure or whether it is good or bad? We do so by judging it according to the authority of of the sastras. Vyasa goes on to state in his Brahmasutra that animal sacrifice is not sinful since the act is permeated by the sound of the Vedas. What is pure or impure is to be known by the authority provided by the Vedas or rather their sound called Sabdapramana. If sacrifices were impure acts according to the Vedas, they would not have accepted them as part of the Atmic quest. Even if the sacrificial animal is made of flour (the substitute according to Madhvacharya) it is imbued with life by the chanting of the Vedic mantras. Would it not then be like a living animal and would not offering it in a sacrifice be taken as an act of violence?

Tiruvalluvar says in his Tirukkural that not to kill an animal and eat it is better than performing a thousand sacrifices in which the oblation is consigned to the fire. You should not take this to mean that the poet speaks ill of sacrifices.

What is in accordance or in pursuance of dharma must be practised howsoever or whatsoever it be. Here questions of violence must be disregarded. The Tirukkural says that it is better not to kill an animal than perform a thousand sacrifices. From this statement it is made out that Tiruvalluvar condemns sacrifices. According to Manu himself conducting one asvamedha (horse sacrifice) is superior to performing a thousand other sacrifices. At the same time, he declares that higher than a thousand horse sacrifices is the fact of one truth. If we say that one thing is better than another, the implication is that both are good. If the performance of a sacrifice were sinful, would it be claimed that one meritorious act is superior to a thousand sinful deeds? You may state that fasting on one Sivaratri is superior to fasting on a hundred Ekadasis. But would you say that the same is better than running a hundred butcheries? When you remark that “this rite is better than that rite or another”, it means that the comparison is among two or more meritorious observances.

In the concluding passage of the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find these words, “Anyatra tirthebhyah”. It means ahimsa must be practised except with regard to Vedic rites.”

 

”

Rig Veda 5.29.8 When thou [Indra] three hundred buffaloes’ flesh hadst eaten, and drunk, as Maghavan, three lakes of Soma, All the Gods raised as ’twere a shout of triumph to Indra praise because he slew the Dragon.

 

Rig Veda 1.161.10 One pours the red water, (the blood), upon the ground ; one cuts the flesh, divided into fragments by the chopper; and a third separates the excrement from the other parts f in what manner may the parents (of the sacrifice) render assistance to their sons?

 

 

Rig Veda 10.94.3 Loudly they speak, for they have found the savoury meath: they make a humming sound over the meat prepared. As they devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings.

 

 

Rig Veda 10.86.13 Indra will eat thy bulls…

 

 

Rig Veda 10.27.17 The sages cooked a fat ram, they followed in succession like dice thrown in gambling….

मेष [Mesha] = Ram/Sheep. [According to Ashtadhyayi 6.7 ]

पचत [Pachat] = Cooked

Actually Hinduism sanctions animal slaughter, it was only after Hinduism was influenced by Jainism and Buddhism that Hindu scholars started prohibiting meat consumption, A Hindu scholar named Swami PrabhuPada the founder of ISKON writes in the commentary of Bhagwad Purana 1.3.24

”Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahimsa was propagated not only in India but also outside the country.”- Bhagwad Puran 1.3.24, commentary by Swami Prabhu Pada

So Buddha rejected the authority of Vedas because Vedas sanctions animal slaughter.

Now the verses I mentioned clearly speaks about meat consumption, Have a look at what other Hindu texts says on slaughtering animals

Satapatha Brahman 6:2:2:11. The Karakas slaughter (a he-goat) for Pragâpati, saying, ‘Pragâpati, having built up the fire-altar (agni), became Agni. When he slaughters that [goat] one, then indeed he reaches the end of Agni (the fire-altar).’

 

The Mimamsa  system of Indian Philosophy carried the Karma Kanda to the extreme by indulging in  animal sacrifices.

 

People were disgusted with the Vedas and the started leaving the Sanatana Dharma.

 

It took a life time work of Adi Shankaracharya to nullify the effects of Mimamsa, by reestablishing Sanatana Dharama, setting up the Shanmathas and

bring back the Sanatana Dharma back on rails by giving prominence to Gnana Kanda of the Vedas.

 

There is also a view that the animals sacrificed were given life later, as soon as the Yagna is over.

 

 

I am unable to find an reference to this view, in the Scriptures.

 

However there are references that animal sacrifice is not promoted.

 

 

”

<p>Yasmintsarvaani bhutaanyaatmaivaabhuudvijaanatah</p><p>Tatra ko mohah kah shokah ekatvamanupasyatah</p>Yajurveda 40.7

 

“Those who see all beings as souls do not feel infatuation or anguish at their sight, for they experience oneness with them”.

How could people who believed in the doctrines of indestructibility, transmigration  dare to kill living animals in yajnas? They might be seeing the souls of their own near and dear ones of bygone days residing in those living beings.

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<p>Anumantaa vishasitaa nihantaa krayavikrayee</p><p>Samskartaa chopahartaa cha khadakashcheti ghaatakaah</p><p>Manusmrithi 5.51</p>Those who permit slaying of animals; those who bring animals for slaughter; those who slaughter; those who sell meat; those who purchase meat; those who prepare dish out of it; those who serve that

meat and those who eat are all murderers.

———————————————<p>Breehimattam yavamattamatho maashamatho tilam</p><p>Esha vaam bhaago nihito ratnadheyaaya dantau maa hinsishtam pitaram maataram cha</p>Atharvaveda 6.140.2

 

O teeth! You eat rice, you eat barley, you gram and you eat sesame. These cereals are specifically meant for you. Do not kill those who are capable of being fathers and mothers.

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<p>Ya aamam maansamadanti paurusheyam cha ye kravih</p><p>Garbhaan khaadanti keshavaastaanito naashayaamasi</p><p>Atharvaveda 8.6.23</p>

We ought to destroy those who eat cooked as well as uncooked meat, meat involving destruction of males and females, foetus and eggs.

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<p>Anago hatya vai bheema kritye</p><p>Maa no gaamashvam purusham vadheeh</p><p>Atharvaveda 10.1.29</p>

It is definitely a great sin to kill innocents. Do not kill our cows, horses and people.

 

How could there be justification of cow and other animals being killed when killing is so clearly prohibited in the Vedas?

———————————————<p>Aghnyaa yajamaanasya pashoonpahi</p>Yajurveda 1.1

 

“O human! animals are Aghnya – not to be killed. Protect the animals”

———————————————<p>Pashunstraayethaam</p>Yajurveda 6.11

 

Protect the animals.

———————————————<p>Dwipaadava Chatushpaatpaahi</p>Yajurveda 14.8

 

Protect the bipeds and quadrupeds!

———————————————-

Kravy da –kravya[ meat obtained from slaughter] + Ada [ the eater]—the meat eater.

Pisacha — pisita [meat] +asa [eater]—the meat eater.

Asutrpa — Asu [breath of life] + trpa [one who satisfies himself on]—one who takes others life for his meals.

Garba da and Anda da – the foetus and egg eaters.

Mans da – the meat eaters

 

Meat eaters have always been looked down in Vedic literature. They have been known as Rakshasas, Pisacha and so on….All these words are synonyms of demons or devils that have been out-cast from the civilized human society.

——————————————–<p>Urjam no dhehi dwipade chatushpade</p>Yajurveda 11.83

“May all bipeds and quadrupeds gain strength and nourishment”

 

This mantra is recited by Hindus before every meal. How could the same philosophy which prays for well-being of every soul in every moment of life, approve of killing animals?

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Section 2: No  violence in Yajna

Yajna never meant animal sacrifice in the sense popularly understood. Yajna in the Vedas meant a noble deed or the highest purifying action.

————————<p>—————–</p><p>Adhvara iti Yajnanaama – Dhvaratihimsaakarmaa tatpratishedhah</p>Nirukta 2.7

According to Yaaska Acharya, one of the synonyms of Yajna in Nirukta or the Vedic philology is Adhvara.

 

Dhvara means an act with himsa or violence. And therefore a-dhvara means an act involving no himsa or no violence. There are a large number of such usage of Adhvara in the Vedas.

———————————————

In the post-Mahabharata period, misinterpretation of the Vedas and interpolations in other scriptures took place at various points intime. Acharya Shankar reestablished the Vedic values to an extent.

In the more recent times, Swami Dayanand Saraswati – known as the grandfather of modern India – interpreted the Vedas as per thecorrect rules of the language and authentic evidences. His literature, which includes commentary on the Vedas, Satyarth Prakash loosely translated as Light of Truth, An Introduction to the Vedas and other texts led to widespread social reformation based on Vedic philosophy and dispelling of myths surrounding the Vedas.

Let us discover what the Vedas have to say on Yajna.

 

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<p>Agne yam yagnamadhvaram vishwatah pari bhuurasi</p><p>Sa id deveshu gacchati</p>Rigveda 1.1.4

 

O lord of effulgence! The non-violent Yajna, you prescribe from all sides, is beneficial for all, touches divine proportions and is accepted by noble souls.

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The Rigveda describes Yajna as Adhvara  or non violent throughout. Same is the case with all the other Vedas. How can it be then concluded that the Vedas permit violence or slaughter of animals?

The biggest accusation of cattle and cow slaughter comes in the context of the Yajnas that derived their names from different cattle like the Ashwamedh Yajna, the Gomedha Yajna and the Nar-medh Yajna. Even by the wildest stretch of the imagination the word Medha would not mean slaughter in this context.

 

It’s interesting to note what Yajurveda says about a horse

——————————————————–

<p>Imam ma himsirekashafam pashum kanikradam vaajinam vaajineshu</p>Yajurveda 13.48

 

Do not slaughter this one hoofed animal that neighs and who goes with a speed faster than most of the animals.

———————————————————-

Aswamedha does not mean horse sacrifice at Yajna. Instead the Yajurveda clearly mentions that a horse ought not to be slaughtered.

In Shathapatha, Ashwa is a word for the nation or empire

The word medha does not mean slaughter. It denotes an act done in accordance to the intellect Alternatively it could mean consolidation, as evident from the root meaning of medha i.e. medhru san-ga-me

 

Raashtram vaa ashwamedhah

Annam hi gau

Agnirvaa ashwah

Aajyam medhah

(Shatpath 13.1.6.3)

Swami Dayananda Saraswati wrote in his Light of Truth:

A Yajna dedicated to the glory, wellbeing and prosperity of the Rashtra the nation or empire is known as the Ashwamedh yajna.

“To keep the food pure or to keep the senses under control, or to make the food pure or to make a good use of the rays of Sun or keep the earth free from impurities[clean] is called Gomedha Yajna”.

“The word Gau also means the Earth and the yajna dedicated to keep the Earth the environment clean is called Gomedha Yajna”

 

“The cremation of the body of a dead person in accordance with the principles laid down in the Vedas is called Naramedha Yajna”.

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Section 3: No beef in Vedas

Not only the Vedas are against animal slaughter but also vehemently oppose and prohibit cow slaughter.Yajurveda forbids killing of cows, for they provide energizing food for human beings

———————————<p>Ghrtam duhaanaamaditim janaayaagne maa himsiheeh</p>Yajurveda 13.49

Do not kill cows and bulls who always deserve to be protected.

—————————————-<p>Aare gohaa nrhaa vadho vo astu</p>Rigveda 7.56.17

 

In Rigveda cow slaughter has been declared a heinous crime equivalent to human murder and it has been said that those who commits this crime should be punished.

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<p>Sooyavasaad bhagavatee hi bhooyaa atho vayam bhagvantah syaama</p><p>Addhi trnamaghnye vishwadaaneem piba shuddhamudakamaacharantee</p>Rigveda 1.164.40 or Atharv 7.73.11 or Atharv 9.10.20

The Aghnya cows – which are not to be killed under any circumstances– may keep themselves healthy by use of pure water and green grass, so that we may be endowed with virtues, knowledge and wealth.

 

————————————— The Vedic Lexicon, Nighantu, gives amongst other synonyms of Gau[ or cow] the words Aghnya. Ahi, and Aditi. Yaska the commentator on Nighantu, defines these as-

<p>Aghnya the one that ought not to be killed</p><p>Ahi the one that must not be slaughtered.</p>Aditi the one that ought not to be cut into pieces.

These three names of cow signify that the animal ought not to be put to tortures. These words appear frequently throughout the Vedas in context of the cow.

——————————————–

Aghnyeyam saa vardhataam mahate soubhagaaya

<p>Rigveda 1.164.27</p>Cow – The aghnya – brings us health and prosperity

<p>Suprapaanam Bhavatvaghnyaayaah</p><p>Rigveda 5.83.8</p>There should be excellent facility for pure water for Aghnya Cow

Yah paurusheyena kravishaa samankte yo ashwena pashunaa yaatudhaanah

<p>Yo aghnyaayaa bharati ksheeramagne teshaam sheershaani harasaapi vrishcha</p>Rigveda 10.87.16

Those who feed on human, horse or animal flesh and those who destroy milk-giving Aghnya cows should be severely punished.

<p>Vimucchyadhvamaghnyaa devayaanaa aganma</p><p>Yajurveda 12.73</p>The Aghnya cows and bulls bring you prosperity

<p>Maa gaamanaagaamaditim vadhishta</p><p>Rigveda 8.101.15</p>Do not kill the cow. Cow is innocent and aditi – that ought not to be cut into pieces

 

<p>Antakaaya goghaatam</p>Yajurveda 30.18

Destroy those who kill cows

<p>Yadi no gaam hansi yadyashwam yadi poorusham</p><p>Tam tvaa seesena vidhyaamo yatha no so aveeraha</p>Atharvaveda 1.16.4

If someone destroys our cows, horses or people, kill him with a bullet of lead.

 

<p>Vatsam jaatamivaaghnyaa</p>Atharvaveda 3.30.1

Love each other as the Aghnya – non-killable cow – loves its calf

 

<p>Dhenu sadanam rayeenaam</p>Atharvaveda 11.1.34

Cow is fountainhead of all bounties

 

The entire 28th Sukta or Hymn of 6th Mandal of Rigveda sings the glory of cow.

Aa gaavo agnamannuta bhadramakrantseedantu

Bhooyobhooyo rayimidasya vardhayannabhinne

<p>Na taa nashanti na dabhaati taskaro naasaamamitro vyathiraa dadharshati</p>

<p>Na taa arvaa renukakaato ashnute na samskritramupa yanti taa abhi</p>

<p>Gaavo bhago gaava indro me achhaan</p>

<p>Yooyam gaavo medayathaa</p>

Maa vah stena eeshata maaghanshasah

 

1. Everyone should ensure that cows are free from miseries and kept healthy.

2. God blesses those who take care of cows.

3. Even the enemies should not use any weapon on cows

4. No one should slaughter the cow

5. Cow brings prosperity and strength

6. If cows keep healthy and happy, men and women shall also keep disease free and prosperous

7. May the cow eat green grass and pure water. May they not be killed and bring prosperity to us.

 

My view is that it was practiced and  is wrong.

 

Citation.

 

https://www.facebook.com/notes/ami-hindu-%E0%A6%86%E0%A6%AE%E0%A6%BF-%E0%A6%B9%E0%A6%BF%E0%A6%A8%E0%A7%8D%E0%A6%A6%E0%A7%81-/there-is-no-beef-in-vedas/200127250001155

 

http://www.kamakoti.org/hindudharma/part5/chap23.htm

 

http://truthabouthinduism.wordpress.com/2014/01/01/meat-consumption-in-hinduism/

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