मांसाहार को कहा कहा से छुपाओगे`
*“सुश्रुत संहिता में बकरे के अंडकोषों से 100 पुरूष की शक्ति प्राप्ति”*
आयुर्वेद की मशहर पुस्तक सुश्रुत संहिता में जानवरों तथा इन्सान के वीर्य का विधान भी मिलता है, दूध से निकाले घी में पिप्पली और लवण के साथ बकरे के अंडकोकोषों को अंड सिद्ध करके जो पुरूष खाता है वह एक सौ स्त्रियों से रमण कर सकता है
पिप्प्लीलवणोपेते बसण्डे क्षीर्रसपिषि
साधिते भक्ष्येमद्यस्तु स गच्छेत् प्रमदाशतम
(सुश्रुत संहिता, चिकित्सा स्थानम 26/20)
अर्थात दूध से निकाले घी में पिप्पली और लवण के साथ बकरे के अंडकोकोषों को अंड सिद्ध करके जो पुरूष खाता है वो एक सौ स्त्रियों से रमण कर सकता है
पिप्प्लीलवणोपेते बस्ताण्डे घृतसाधिते
शिशुमारस्य वा खदेत्ते तु वाजीकरे भृशम
कुलारकूर्मनक्राणाण्डान्येवं तु भक्षयेतृ
महिषर्षभबस्तानां पिबेच्दुकाणि वा नर-
(सुश्रुत संहिता, चिकित्सा स्थानम 26/25-27)
अर्थात घी में तले हुए बकरे के या शिश्ुमार (उदबिलाव) नामक जंतु के अंडकोकोषों को पिप्पली और सैंधा नमक के साथ खाएं, ये अतिशय वाजीकर (सेक्स शक्ति बढाने वाले) हैं, केकडा, नक्र(घडिया) के अंडकोशों को भी इसी प्रका खाएं अथ्वा, भैंसे, बैल या बकरे के वीर्य को पीएं.
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प्राचीन काल में ब्राह्मण ‘गोमांस’ खाते थे।
Nathu Ram Meghwal Nathu Ram Meghwal
”प्राचीन काल में ब्राह्मण गोमांस खाते थे’
भारतीय संविधान के प्रमुख निर्माता डॉक्टर बी.आर. अंबेडकर अच्छे शोधकर्ता भी थे. उन्होंने गोमांस खाने के संबंध में एक निबंध लिखा था, ‘क्या ब्राह्मनो ने कभी गोमांस नहीं खाया?’
यह निबंध उनकी किताब, ‘अछूतः कौन थे और वे अछूत क्यों बने?’ में है.
*‘पवित्र है इसलिए खाओ’*
अपने इस लेख में अंबेडकर हिंदुओं के इस दावे को चुनौती देते हैं कि हिंदुओं ने कभी गोमांस नहीं खाया और गाय को हमेशा पवित्र माना है और उसे अघन्य (जिसे मारा नहीं जा सकता) की श्रेणी में रखा है.
अंबेडकर ने प्राचीन काल में हिंदुओं के गोमांस खाने की बात को साबित करने के लिए हिन्दू और बौद्ध धर्मग्रंथों का सहारा लिया.
उनके मुताबिक, “गाय को पवित्र माने जाने से पहले गाय को मारा जाता था. उन्होंने हिन्दू धर्मशास्त्रों के विख्यात विद्वान पीवी काणे का हवाला दिया. काणे ने लिखा है, ऐसा नहीं है कि वैदिक काल में गाय पवित्र नहीं थी, लेकिन उसकी पवित्रता के कारण ही बाजसनेई संहिता में कहा गया कि गोमांस को खाया जाना चाहिए.” ( *मराठी में धर्म शास्त्र विचार, पृष्ठ-180).*
अंबेडकर ने लिखा है, “ऋग्वेद -काल के आर्य खाने के लिए गाय को मारा करते थे, जो खुद ‘ऋग्वेद’ से ही स्पष्ट है।”
*ऋग्वेद में (10. 86.14) में इंद्र कहते हैं, “उन्होंने एक बार 5 से ज़्यादा बैल पकाए’.*
*ऋग्वेद (10. 91.14) कहता है कि अग्नि के लिए घोड़े, बैल, सांड, बांझ गायों और भेड़ों की बलि दी गई* .
*ऋग्वेद (10. 72.6) से ऐसा लगता है कि गाय को तलवार या कुल्हाड़ी से मारा जाता था.”*
‘ *अतिथि’ यानि “गाय का हत्यारा”*
अंबेडकर ने वैदिक ऋचाओं का हवाला दिया है जिनमें बलि देने के लिए गाय और सांड में से चुनने को कहा गया है.
*अंबेडकर ने लिखा “तैतरीय-ब्राह्मण में बताई गई कामयेष्टियों में न सिर्फ़ बैल और गाय की बलि का उल्लेख है, बल्कि यह भी बताया गया है कि किस देवता को किस तरह के बैल या गाय की बलि दी जानी चाहिए।”*
*वो लिखते हैं, “विष्णु को बलि चढ़ाने के लिए बौना बैल, वृत्रासुर के संहारक के रूप में इंद्र को लटकते सींग वाले और माथे पर चमक वाले सांड, पुशन के लिए काली गाय, रुद्र के लिए लाल गाय आदि।*
*तैतरीय-ब्राह्मण’ में एक और बलि का उल्लेख है जिसे पंचस्रदीय-सेवा बताया गया है. इसका सबसे महत्वपूर्ण तत्व है, पांच साल के बगैर कूबड़ वाले 17 बौने बैलों का बलिदान और जितनी चाहें उतनी तीन साल की बौनी बछियों का बलिदान.”*
अंबेडकर ने जिन वैदिक ग्रंथों का उल्लेख किया है उनके अनुसार मधुपर्क नाम का एक व्यंजन इन लोगों को अवश्य दिया जाना चाहिए- (1) ऋत्विज या बलि देने वाले ब्राह्मण (2) आचार्य-शिक्षक (3) दूल्हे (4) राजा (5) स्नातक और (6) मेज़बान को प्रिय कोई भी व्यक्ति.
कुछ लोग इस सूची में ‘अतिथि’ को भी जोड़ते हैं.
*मधुपर्क में “मांस, और वह भी गाय के मांस होता था. मेहमानों के लिए गाय को मारा जाना इस हद तक बढ़ गया था कि मेहमानों को ‘गोघ्न’ कहा जाने लगा था, जिसका अर्थ है गाय का हत्यारा।”*
*‘सब खाते थे गोमांस’*
इस शोध के आधार पर अंबेडकर ने लिखा कि एक समय हिंदू गायों को मारा करते थे और गोमांस खाया करते थे जो बौद्ध सूत्रों में दिए गए यज्ञ के ब्यौरों से साफ़ है.
_अंबेडकर ने लिखा है, “कुतादंत सुत्त से एक रेखाचित्र तैयार किया जा सकता है जिसमें गौतम बुद्ध एक ब्राह्मण कुतादंत से जानवरों की बलि न देने की प्रार्थना करते हैं.”_
*
अंबेडकर ने बौद्ध ग्रंथ संयुक्त निकाय(111. .1-9) के उस अंश का हवाला भी दिया है जिसमें कौशल के राजा पसेंडी के यज्ञ का ब्यौरा मिलता है.
संयुक्त निकाय में लिखा है, “पांच सौ सांड, पांच सौ बछड़े और कई बछियों, बकरियों और भेड़ों को बलि के लिए खंभे की ओर ले जाया गया.”*
अंत में अंबेडकर लिखते हैं, “इस सुबूत के साथ कोई संदेह नहीं कर सकता कि एक समय ऐसा था जब हिंदू, जिनमें ब्राह्मण और गैर-ब्राह्मण दोनों थे, न सिर्फ़ मांस बल्कि गोमांस भी खाते थे।”
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*‘अतिथि यानि गाय का हत्यारा'*
अंबेडकर ने वैदिक ऋचाओं का हवाला दिया है जिनमें बलि देने के लिए गाय और सांड में से चुनने को कहा गया है.
अंबेडकर ने लिखा "तैत्रीय ब्राह्मण में बताई गई कामयेष्टियों में न सिर्फ़ बैल और गाय की बलि का उल्लेख है बल्कि यह भी बताया गया है कि किस देवता को किस तरह के बैल या गाय की बलि दी जानी चाहिए."
वो लिखते हैं, "विष्णु को बलि चढ़ाने के लिए बौना बैल, वृत्रासुर के संहारक के रूप में इंद्र को लटकते सींग वाले और माथे पर चमक वाले सांड, पुशन के लिए काली गाय, रुद्र के लिए लाल गाय आदि."
"तैत्रीय ब्राह्मण में एक और बलि का उल्लेख है जिस पंचस्रदीय-सेवा बताया गया है. इसका सबसे महत्वपूर्ण तत्व है, पांच साल के बगैर कूबड़ वाले 17 बौने बैलों का बलिदान और जितनी चाहें उतनी तीन साल की बौनी बछियों का बलिदान."
अंबेडकर ने जिन वैदिक ग्रंथों का उल्लेख किया है उनके अनुसार मधुपर्क नाम का एक व्यंजन इन लोगों को अवश्य दिया जाना चाहिए- (1) ऋत्विज या बलि देने वाले ब्राह्मण (2) आचार्य-शिक्षक (3) दूल्हे (4) राजा (5) स्नातक और (6) मेज़बान को प्रिय कोई भी व्यक्ति.
कुछ लोग इस सूची में अतिथि को भी जोड़ते हैं.
मधुपर्क में "मांस, और वह भी गाय के मांस होता था. मेहमानों के लिए गाय को मारा जाना इस हद तक बढ़ गया था कि मेहमानों को 'गोघ्न' कहा जाने लगा था, जिसका अर्थ है गाय का हत्यारा."
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डॉक्टर अंबेडकर ने गोमांस खाने के संबंध में एक निबंध लिखा था, 'क्या हिंदुओं ने कभी गोमांस नहीं खाया?' यह निबंध उनकी किताब, 'अछूतः कौन थे और वे अछूत क्यों बने?'
उनके मुताबिक, "गाय को पवित्र माने जाने से पहले गाय को मारा जाता था. उन्होंने हिन्दू धर्मशास्त्रों के विख्यात विद्वान पीवी काणे का हवाला दिया. काणे ने लिखा है, ऐसा नहीं है कि वैदिक काल में गाय पवित्र नहीं थी, लेकिन उसकी पवित्रता के कारण ही बाजसनेई संहिता में कहा गया कि गोमांस को खाया जाना चाहिए." (मराठी में धर्म शास्त्र विचार, पृष्ठ-180).
अंबेडकर ने लिखा है, "ऋगवेद काल के आर्य खाने के लिए गाय को मारा करते थे, जो खुद ऋगवेद से ही स्पष्ट है."
ऋगवेद में (10. 86.14) में इंद्र कहते हैं, "उन्होंने एक बार 5 से ज़्यादा बैल पकाए'. ऋगवेद (10. 91.14) कहता है कि अग्नि के लिए घोड़े, बैल, सांड, बांझ गायों और भेड़ों की बलि दी गई. ऋगवेद (10. 72.6) से ऐसा लगता है कि गाय को तलवार या कुल्हाड़ी से मारा जाता था."
अंबेडकर ने लिखा "तैत्रीय ब्राह्मण में बताई गई कामयेष्टियों में न सिर्फ़ बैल और गाय की बलि का उल्लेख है बल्कि यह भी बताया गया है कि किस देवता को किस तरह के बैल या गाय की बलि दी जानी चाहिए."
वो लिखते हैं, "विष्णु को बलि चढ़ाने के लिए बौना बैल, वृत्रासुर के संहारक के रूप में इंद्र को लटकते सींग वाले और माथे पर चमक वाले सांड, पुशन के लिए काली गाय, रुद्र के लिए लाल गाय आदि.
"तैत्रीय ब्राह्मण में एक और बलि का उल्लेख है जिसे पंचस्रदीय-सेवा बताया गया है. इसका सबसे महत्वपूर्ण तत्व है, पांच साल के बगैर कूबड़ वाले 17 बौने बैलों का बलिदान और जितनी चाहें उतनी तीन साल की बौनी बछियों का बलिदान."
अंबेडकर ने जिन वैदिक ग्रंथों का उल्लेख किया है उनके अनुसार मधुपर्क नाम का एक व्यंजन इन लोगों को अवश्य दिया जाना चाहिए- (1) ऋत्विज या बलि देने वाले ब्राह्मण (2) आचार्य-शिक्षक (3) दूल्हे (4) राजा (5) स्नातक और (6) मेज़बान को प्रिय कोई भी व्यक्ति.
कुछ लोग इस सूची में अतिथि को भी जोड़ते हैं.
मधुपर्क में "मांस, और वह भी गाय के मांस होता था. मेहमानों के लिए गाय को मारा जाना इस हद तक बढ़ गया था कि मेहमानों को 'गोघ्न' कहा जाने लगा था, जिसका अर्थ है गाय का हत्यारा."
अंबेडकर ने लिखा है, "कुतादंत सुत्त से एक रेखाचित्र तैयार किया जा सकता है जिसमें गौतम बुद्ध एक ब्राह्मण कुतादंत से जानवरों की बलि न देने की प्रार्थना करते हैं."
अंबेडकर ने बौद्ध ग्रंथ संयुक्त निकाय(111. .1-9) के उस अंश का हवाला भी दिया है जिसमें कौशल के राजा पसेंडी के यज्ञ का ब्यौरा मिलता है.
संयुक्त निकाय में लिखा है, "पांच सौ सांड, पांच सौ बछड़े और कई बछियों, बकरियों और भेड़ों को बलि के लिए खंभे की ओर ले जाया गया."
('प्राचीन काल में हिन्दू गौमांस खाते थे' आर्टिकल - बीबीसी हिंदी)
स्वामी विवेकानंद ने कैलिफ़ोर्निया के शेक्सपीयर क्लब में 'बौद्ध भारत' विषय पर बात की थी. उन्होंने प्राचीन भारत में हिंदुओं के बीफ़ खाने के मुद्दे पर जो सच बोला, वह उनके लिए ज़रूर धक्का होगा जो भारत में बीफ़ खाने के लिए मुसलमानों को ज़िम्मेदार बताते हैं.
सिस्टर निवेदिता और स्वामी तुरियानंद के साथ उन्होंने उपस्थित लोगों को बताया, "आप लोग यह जानकर चकित रह जाएंगे कि पुराने संस्कारों के अनुसार जो बीफ़ नहीं खाता था वह अच्छा हिंदू नहीं था. कुछ विशेष अवसरों पर हमें सांड को मारकर उसे खाना होता था."
(स्वामी विवेकानंद, स्वामी विवेकानंद का संपूर्ण साहित्य- वॉल्यूम 3. पृष्ठ 536).
बाद में इसकी पुष्टि स्वामी विवेकानंद के स्थापित रामकृष्ण मिशन के प्रायोजित शोध कार्यों में अन्य लोगों ने भी की.
वैदिक भारत के जाने-माने विद्वान सी कुन्हां राजा ने लिखा, "वैदिक आर्य, जिनमें ब्राह्मण भी शामिल थे मछली, मीट और तो और बीफ़ भी खाते थे. विशिष्ट अतिथि को खाने में बीफ़ परोस कर सम्मान दिया जाता था. हालांकि वैदिक आर्य बीफ़ खाते थे, दुधारू गाय को मारा नहीं जाता था।"
"गाय के लिए जो नाम इस्तेमाल किए जाते थे उनमें से एक अघन्या (जिसे मारा नहीं जाना चाहिए) थे. हालांकि अतिथि को गोघना (जिसके लिए गाय मारी जाती है) कहते हैं. सिर्फ़ सांड, बांझ गाय और बछड़े ही मारे जाते थे."
(इस श्रृंखला में सी कुन्हां राजा की 'वैदिक संस्कृति', सुनिति कुमार चैटर्जी और अन्य का इस्तेमाल किया गया है.)
इन तथ्यों से साफ़ है कि बीफ़ खाना सांप्रदायिक नहीं है, जैसे कि आज इसे पेश किया जाता है, बल्कि प्राचीन भारत में यह खाने की निजी पसंद पर निर्भर था.
('बीफ खाना साम्प्रदायिक नहीं है' आर्टिकल - बीबीसी हिंदी)
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मांस भक्षण और स्वामी विवेकानंद यदी भारत के लोग चाहते हैं की में मांसाहार न करूँ तो उनसे कहो की एक रसोइयया भेज दें और पर्त्याप्त धन सामग्री।
- (स्वामी विवेकानंद विवेकानंद साहित्य , भाग -4, पृष्ठ -344)
इसी भारत में कभी ऐसा भी समय था जब कोई ब्राहमण बिना गौ मांस खाए ब्राहमण नहीं रह पाता था। वेद पड़कर देखो कि किस तरह जब कोई सन्यासी या राजा या बड़ा आदमी मकान में आता था तब सबसे पुष्ट बैल मारा जाता था
- स्वामी विवेकानंद (विवेकानंद साहित्य Vol 5 Pg 70)
अब देश के लोगों को मछली मांस खिलाकर उद्यमशील बना डालना होगा जगाना होगा तत्पर बनाना होगा नहीं तो धीरे धीरे देश के सभी लोग पेड़ पत्थरों की तरह जड़ बन जायेंगे। इसीलिये कह रहा था की मछली और मांस खूब खाना
- स्वामी विवेकानंद (विवेकानंद साहित्य भाग -6, पृष्ठ 144)
The Brahmins at one time ate beef and married Sudras. [A] calf was killed to please a guest. Madura Mail on 28th Jan 1893
-(The complete work of Swamee Vivekanand, Vol – 9- Pg 523)
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*Meat Eating in Hinduism*
Hinduism’s greatest propagator Swami Vivekanand said thus: “You will be surprised to know that according to ancient Hindu rites and rituals, a man cannot be a good Hindu who does not eat beef”. "There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin;” (The Complete Works of Swami Vivekanand, vol.3, p. 536 & 174 or The complete works of Swami Vivekanand vol 3/5/36)
Swami Vivekananda and Swami Dayanand Saraswati said that whatever from the Puranas (or other text also) contradicts the Vedas then it must be rejected without any mercy. And verses from Shatapatha Brahmana and Puranas confirms that the horse was slaughtered in Ashvamedha Yajna. So there is no way that apologists can now twist verses from Vedas about Horse-sacrifice.
BR Ambedkar’s 1948 work The Untouchables: Who Were They and Why They Became Untouchables.
"Brahmins were not merely beef-eaters but they were also butchers,”
There was a time when the Brahmins were the greatest beef-eaters... In a period overridden by ritualism there was hardly a day on which there was no cow sacrifice to which the Brahmin was not invited by some non-Brahmin. For the Brahmin every day was a beef-steak day. The Brahmins were therefore the greatest beef-eaters. The Yajna of the Brahmins was nothing but the killing of innocent animals carried on in the name of religion with pomp and ceremony with an attempt to enshroud it in mystery with a view to conceal their appetite for beef. Some idea of this mystery pomp and ceremony can be had from the directions contained in the Atreya Brahamana touching the killing of animals in a Yajna...
VD Savarkar espoused his views in Vidnyan Nishta Nibandh, that the cow, like the peepal tree, should be cared for, as something useful to humans, which meant eating it as well if need be. He insisted that a superstitious mindset towards cows would ruin India’s intellect and that cows should be protected for their economic use to man, and not because of their ‘divinity’. Attributing religious qualities to it gives it a godly status. Such a superstitious mindset destroys the nation’s intellect. “When humanitarian interests are not served and in fact harmed by the cow and when humanism is shamed, self-defeating extreme cow protection should be rejected.”
According to Sanskrit Scholar Rajani K Dixit, “there is no such thing as Holy Cow in the Vedas”. The Vedas consider bovines important for milk, beef, agriculture and transport but not divine or holy. The word ‘Aghnyaa’ applies only to a milch cow because it is not economical to kill it. A Vaisha cow is meant for beef, and especially reserved to an extent for Brahmins only.
Currently 72 communities including some upper caste Hindus in Kerala prefer beef to the mutton.
Maharishi Yagyavalkya says in Shatpath Brahmin (3/1/2/21) that, “I eat beef because it is very soft and delicious.”
Aadi shankaraachaarya in Brahadaranyako Upanishad 6/4/18 says:’Odaan’ rice mixed with meat is called ‘maansodan’ on being asked whose meat it should be, he answers ‘Uksha’ is used for an ox, which is capable to produce semen.
In Rig Veda (X. 86.14) Indra says:
"They cook for one 15 plus twenty oxen".
The Rig Veda (X.91.14) says that for Agni were sacrificed horses, bulls, oxen, barren cows and rams.
From the Rig Veda (X.72.6) it appears that the cow was killed with a sword or axe.
Rigveda (10/85/13) declares, “On the occasion of a girl’s marriage oxen and cows are slaughtered.”
Rigveda (6/17/1) states that “Indra used to eat the meat of cow, calf, horse and buffalo.”
Beef parties also seem a regular affair in weddings (RV 10.85).
“At night we are going to kill cows” O.
RV 10.89 (14) mentions “cows for food, laying scattered on the grounds of a slaughter house”.
RV 10.95(6) says that “old cows which do not give milk” are “only fit to be cooked”. It further states that “useless cows are taken to be cooked, but never milch cows”.
Rigveda 10/28/3 mentions this as
अद्रिणा ते मन्दिन इन्द्र तूयान सुन्वन्ति सोमान पिबसि तवमेशाम |
पचन्ति ते वर्षभानत्सि तेषां पर्क्षेण यन्मघवन हूयमानः ||
“Your worshippers express with the stone fast flowing exhilarating Soma-juices for you. You drink them. They roast bulls for you, you eat them when you are invoked, Maghavan, to the sacrificial food.”
This is interpreted by Sayana Acharya as follows:
“You (O Indra), eat the cattle offered as oblations belonging to the worshippers who cook them for you.”
Acharya Sayana explicitly mentions about sacrificing a bull in the introduction to Atharvaveda 9/4/1 as follows
“The Brahman after killing the bull, offers its meat to the different deities. In this hymn, the bull is praised, detailing which parts of the bull are attached to which deity as well as the importance of sacrificing the bull and the rewards of doing the same
Rigveda 1/162/3 says,
एष छागः पुरो अश्वेन वाजिना पूष्णो भागो नीयते विश्वदेव्यः |
अभिप्रियं यत पुरोळाशमर्वता तवष्टेदेनं सौश्रवसाय जिन्वति ||
This goat, the portion of Pushan, fit for all the gods, is brought first with the fleet courser, so that Twashtri may prepare him along with the horse, as an acceptable preliminary offering for the (sacrificial) food.
Next verse 1/162/4 says,
यद धविष्यं रतुशो देवयानं तरिर्मानुषाः पर्यश्वं नयन्ति |
अत्रा पूष्णः परथमो भाग एति यज्ञं देवेभ्यः परतिवेदयन्नजः ||
‘When the priests at the season (of this ceremony) lead forth the horse, the offering devoted to the gods, thrice round the (sacrificial fire) ; then the goat, the portion of Pushan (or Agni), goes first, announcing the sacrifice to the gods.’
That is, the goat is first sacrificed and then the horse.
Verse 9 says
यदश्वस्य क्रविषो मक्षिकाश यद वा सवरौ सवधितौ रिप्तमस्ति |
यद धस्तयोः शमितुर्यन नखेषु सर्वा ता ते अपि देवेष्वस्तु ||
Whatever the flies may eat of the raw flesh of the horse; whatever is smeared upon the brush or upon the axe; (what is smeared) upon the hands or the nails of the immolator, may all this be with you, (horse) among the gods.
Verse 10..........
यदूवध्यमुदरस्यापवाति य आमस्य करविषो गन्धो अस्ति |
सुक्र्ता तच्छमितारः कर्ण्वन्तूत मेधं शर्तपाकं पचन्तु ||
Whatever undigested grass fall from his belly whatever particle of raw flesh may remain;let the immolators make the whole world free from defect, and so cook the pure (offering) that it may be perfectly dressed.
verse 11 says,
यत ते गात्रादग्निना पच्यमानादभि शूलं निहतस्यावधावति |
मा तद भूम्यामा शरिषन मा तर्णेषु देवेभ्यस्तदुशद्भ्यो रातमस्तु ||
Whatever (portion) of your slaughtered body fall from your carcase when it is being roasted by the fire, (escaping) from the spit; let it not be left on the ground, nor on the (sacred) grass, but let it (all) be given to the longing gods.
verse 12 says,
ये वाजिनं परिपश्यन्ति पक्वं य ईमाहुः सुरभिर्निर्हरेति |
ये चार्वतो मांसभिक्षामुपासत उतो तेषामभिगूर्तिर्न इन्वतु ||
Let their exertions be for our good who watch the cooking of the horse; who say, it is fragrant; therefore give us some; who solicit the flesh of the horse as alms.
verse 21, addressing the horse says,
न वा उ एतन मरियसे न रिष्यसि देवानिदेषि पथिभिः सुगेभिः |
हरी ते युञ्जा पर्षती अभूतामुपास्थाद वाजी धुरि रासभस्य ||
Verily at this moment you do not die; nor are you harmed; for you go by auspicious paths to the gods. The horses of Indra, the steeds of the Maruts shall be yoked (to their cars), and a courser shall be placed in the shaft of the ass of the Ashwins (to bear you to heaven).
verse 22.
सुगव्यं नो वाजी सवश्व्यं पुंसः पुत्रानुत विश्वापुषं रयिम |
अनागास्त्वं नो अदितिः कर्णोतु कषत्रं नो अश्वो वनतां हविष्मान ||
May this horse bring to us all-sustaining wealth, with abundance of cows, of excellent horses, and of male offspring: may the spirited steed bring us exemption from wickedness: may this horse, offered in oblation, procure for us bodily vigour.
Breehimattam yavamattamatho maashamatho tilam
Esha vaam bhaago nihito ratnadheyaaya dantau
maa hinsishtam pitaram maataram cha
(Atharvaveda 6.140.2)
"O teeth! You eat rice, you eat barley, you eat gram and you eat sesame. These are specifically meant for you. Do not kill those who are capable of being fathers and mothers."
Atharva 12.4(13) tells us that in case a Brahmin begs for a cow from a non-Brahmin, “even if that person has a beef-dinner at his house, he has to select another cow to slaughter for his own dinner, than the one that is asked for”.
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."
Imam ma himsirekashafam pashum kanikradam vaajinam vaajineshu
(Yajurveda 13.48)
Do not slaughter this one hoofed animal that neighs and who goes with a speed faster than most of the animals.
But the full mantra says..
“O Agni, don’t harm this one-hoofed beautiful horse, swifter than most animals. I point out to you the wild rhinoceros. Let the wild rhinocerous be harmed by you. Let the enemy whom we hate be harmed by you.”
Atharvaveda 18/4/20 mentions the following.
Rich in cakes, rich in flesh, let the dish (charu) take seat here; to the world-makers, the road-makers, do we sacrifice, whoever of you are here, sharing in the oblation of the gods.
verse 42 of the same hymn reads.
The mingled draught, the mess of rice, the flesh which I present to you, May these be full of food for you, distilling fatness, rich in sweets.
The serving of meat to the guests is confirmed by Shatapath Brahman 3/4/1/2 which says,
Now as to why it is called ‘guest-offering.’ He, the purchased Soma, truly comes as his (the sacrificer’s) guest,–to him (is offered) that (hospitable reception): even as for a king or a Brâhman one would cook a large ox or a large he-goat–for that is human (fare offered to a guest), and the oblation is that of the gods–so he prepares for him that guest-offering.
Ghrtam duhaanaamaditim janaayaagne maa himsiheeh
Yajurveda 13.49
Do not kill cows and bulls who always deserve to be protected.
Sooyavasaad bhagavatee hi bhooyaa atho vayam bhagvantah syaama
Addhi trnamaghnye vishwadaaneem piba shuddhamudakamaacharantee
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 full mantra says...
“O Agni, don’t harm this our cow, the giver of thousands of comforts, the source of immense milk, yielding butter for the people. I point out to you the forest cow. Let the wild forest cow be harmed by you. Let the enemy whom we hate be harmed by you.”
Rigveda 1/164/27.
हिङकर्ण्वती वसुपत्नी वसूनां वत्समिछन्ती मनसाभ्यागात |
दुहामश्विभ्यां पयो अघ्न्येयं स वर्धतां महते सौभगाय ||
“Making the ‘hin’ sound, the treasure queen, desiring the calf of treasures with her mind, has approached. Let this cow (aghnya) yield milk for the two Asvins, and may she grow for greater prosperity”
Rigveda 1/164/40.
सूयवसाद भगवती हि भूया अथो वयं भगवन्तः सयाम |
अद्धि तर्णमघ्न्ये विश्वदानीं पिब शुद्धमुदकमाचरन्ती ||“O Aghnya (destroyer of sins), may you be rich in milk through abundant fodder; that we also may be rich (in abundance); eat grass at all seasons, and roaming (at will), drink pure water.”
mantra of that sort is Atharvaveda 1/16/4 which says,
“If you destroy a cow of ours, a human being, or a steed, We pierce you with this piece of lead so that you may not slay our men.”
“Cow meat is beneficial in curing breathing problems, Ozaena, Ague, dry cough, fatigue, diseases due to burns and marasmus.”
[Charaka Samhita, Sutra Sthaanam, 27/79-80]
Charaka Samhita, Sutra Sthaanam, 27/79-80 “Cow meat is beneficial in curing breathing problems, Ozaena, Ague, dry cough, fatigue, diseases due to burns and marasmus.”
Translation of Pundit Ram Govind Trivedi and Acharya Shri Ram Sharma..
Rig Veda 10.86.14 [Indra speaks:] The worshippers dress for me fifteen (and) twenty bulls : I eat them and (become) fat, they fill both sides of my belly ;Indra is above all (the world).
Atharva Veda 6.71.1 What food I eat of varied form and nature, food whether horse, sheep, goat, or bullock…
Rig Veda 1.162.2-3 What time they bear before the Courser, covered with trappings and with wealth, the grasped oblation, the dappled goat goeth straightforward, bleating, to the place dear to Indra and to Pūṣan. Dear to all Gods, this goat, the share of Pūṣan, is first led forward with the vigorous Courser, while Tvaṣṭar sends him forward with the Charger, acceptable for sacrifice, to glory.
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.
तरी यच छता महिषाणाम अघो मास तरी सरांसि मघवा सोम्यापाः |
कारं न विश्वे अह्वन्त देवा भरम इन्द्राय यद अहिं जघान ||
trī yac chatā mahiṣāṇām agho mās trī sarāṃsi maghavā somyāpāḥ |
kāraṃ na viśve ahvanta devā bharam indrāya yad ahiṃ jaghāna ||
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?
शरोणामेक उदकं गामवजति मांसमेकः पिंशति सूनयाभ्र्तम |
आ निम्रुचः शक्र्देको अपभरत किं सवित पुत्रेभ्यः पितरा उपावतुः ||
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.
पचत [Pachat] = Cooked
Rig Veda 10.87.16 The fiend [non Aryan, Dasyu, Rakshas, Mleccha] who smears himself with flesh of cattle, with flesh of horses and of human bodies, Who steals the milch-cow’s milk away, O Agni,-tear off the heads of such with fiery fury.
Atharva Veda 1.16.4 If thou [Foreigners] destroy a cow of ours, a human being, or a steed, We pierce thee with this piece of lead so that thou mayst not slay our men.
These verses refer to the foreigners/Non Aryans [Maleccha, Rakshasa] or enemies of deities of Vedic period, that they should not kill the Aryans, cows or horses OF THE Aryans as Cows and Horses were sources of wealth and horses were also used for warfare, you can have meat of other castes or of foreigners (non Aryans).
The verse Rig Veda 10.87.16 also prohibits stealing milk but it doesn’t mean that you shouldn’t consume milk, you can have milk after buying it similarly you can have meat after buying meat or animal. There may be some confusion among Hindus whether to eat cow or not but there is hardly any prohibition in Vedas to slaughter bull although Vedas do not prohibit any kind of meat.
Rig Veda 4.18.13 In deep distress I cooked a "dog’s intestines." Among the Gods I found not one to comfort. My consort I beheld in degradation. The Falcon then brought me the pleasant Soma.
Some Hindu scholars don’t view the animal sacrifice as literal slaughtering but they view it as charity or symbolic slaughtering. So Hindus should ask their scholars to literally translate the Sanskrit verses on meat consumption and I am sure all their doubts on meat eating will be cleared. Vedic verses clearly uses words like Mamsa (Meat), Pachat (Cook) etc., Which is pretty clear for meat consumption.
Some Hindu apologists might say Yajnas does not contain killing, Yajnas are non-violent etc., But they cannot deny the fact that the animals which were brought as oblation were thrown into the fire.
Rig Veda 10.91.14-15 He [Agni/Fire] in whom horses, bulls, oxen, and barren cows, and rams, when duly set apart, are offered up,- To Agni, Soma-sprinkled, drinker of sweet juice, Disposer, with my heart I bring a fair hymn forth. Into thy [Agni’s] mouth is poured the offering, Agni, as Soma into cup, oil into ladle…
Manu Smriti 3.76 An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their subsistence).
Rig Veda 3.59.5 The great Aditya, to be served with worship, who stirreth men, is gracious to the singer. To Mitra, him most highly to be lauded, offer in fire [the] oblation that he loveth.
Satapatha Brahmana 6.2.1.14 Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in, front, and when Agni sees that, he turns unto him.
Satapatha Brahmana 11:7:1:1- He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he performs the animal sacrifice (pasubandha, the binding of the animal), it is in order that he may be possessed of cattle…And when he performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his house and cattle. And beneficial to life, indeed, is that redemption of his own self; for whilst he is offering the Sacrificer’s fires long for flesh; they set their minds on the Sacrificer and harbour designs on him. In other fires people do indeed cook any kind of meat, but these (sacrificial fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong.
Asvalayana Grihya Sutra, IV Adhyaya, 8 Kandika, 25 “The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.
Yajur Veda 20.79 O Agni [Fire], within thy mouth is poured the offering, as Soma into cup, ghee into ladle…
Read Rig Veda 1.162.19 which I have mentioned above which talks about meat balls of horse put into the fire, We can obtain meat balls only after killing the horse, So it is a undeniable fact that animals were killed in the Yajna. As I said earlier Hindu scholars don’t view the sacrifice as literal for instance Veda says
Rig Veda 10.104.3 To make thee [Indra] start, a strong true draught I offer to thee, the Bull [as a oblation], O thou whom Bay Steeds carry.
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.
(by Pundit Ram Govind Trivedi.)
Some scholars have skipped the Sanskirt word Maas (Meat/Flesh) in their translation, A Hindu scholar Ram Acharya has translated the verse 5.29.8 as Indra ”ACCEPTED” the three hundred buffaloes instead of “Eaten” he has also omitted the word Maas (Flesh/Meat), even if he just accepted the buffaloes then it means later he ate them because Veda commands Indra and Agni to eat the oblation which they received.
Rig Veda 10.116.8 Eat, Indra, these oblations which approach thee: be pleased with food made ready and with Soma.
Rig Veda 2.1.13-14 The A’dityas have made thee, Agni, their mouth; the pure (deities) have made thee, Kavi, their tongue: the (gods), the givers of wealth, depend upon thee at sacrifices;
they eat the offered oblation through thee [Agni]. All the benignant immortal gods eat the offered oblation through thee, as their mouth: mortals taste the flavour (of all viands) through thee: thou art born pure, the embryo of plants.
Rig Veda 1.75.1 ACCEPT our loudest-sounding hymn, food most delightful to the Gods, Pouring our offerings in thy [Agni’s] mouth.
Indra, Agni and other gods were commanded to eat the offered oblations, therefore they did consume meat. In Vedas, there are two more verses about bulls brought for sacrifice,
Atharva Veda 9.4.9 …that Brahman gives a thousand who offers up the Bull as his oblation.
Atharva Veda 9.4.18 All Gods promote the Brahman who offers the Bull in sacrifice.
Krishna Yajur Veda 2.5.5.3-4 On the full moon (the Soma) is pressed for the gods; during this half-month it is pressed forth for them, and a cow for Mitra and Varuna is to be slaughtered for them at the new moon. In that he sacrifices on the day before…In that he sacrifices at the new moon with clotted curds for Mitra and Varuna, the cow which is slaughtered for the gods becomes his also.
Krishna Yajur Veda 2.2.9.6 At the time of the (offering of the) cow, he should offer on one potsherd to Mitra and Varuna, this (offering) corresponds to his foe’s cow which is to be slaughtered
Krishna Yajur Veda 5.1.8 …if he were to let them go after circumambulation with fire, he would disturb the sacrifice; if he were to keep them until the conclusion, the heads would be exhausted; in that he offers the animals, he wins thereby animals; in that he lets them go after circumambulation with fire, (it serves) to prevent the exhaustion of the heads; he concludes (the rite) with (an animal) for Prajapati; Prajapati is the sacrifice; verily he concludes the sacrifice in the sacrifice…
Veda clearly speaks of animal killing and putting it in the Agni (Fire) during Yajna, one of the most popular hymn about animal slaughter is from the Rig Veda about Horse sacrifice (Ashvamedha Yajna). Ashvamedha mentioned in Rig Veda deals with slaughtering and cooking of the sacrificial horse. I am using English translation of H.H Wilson and Hindi translation of Pundit Ram Govind Trivedi.
Rig Veda 1.162.9 “Whatever the flies may eat of the raw flesh of the horse; whatever (grease) is smeared upon the brush or upon the axe ; (what is smeared) upon the hands or the nails of the immolator, may all this be with thee, (horse), among the gods.” Tr. H.H. Wilson
Rig Veda 1.162.10 Whatever undigested grass fall from his belly ; whatever particle” of raw flesh may remain let the immolators make the whole free from defect, and so cook the pure (offering) that it may be perfectly dressed.
Rig Veda 1.162.12 They who observing that the Horse is ready call out and say, the smell is good; remove it; And, craving meat, await the distribution, -may their approving help promote labour
Rig Veda 1.162.13 The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled, The warming-pots, the covers of the dishes, hooks, carving-boards,-all these attend the Charger.
Rig Veda 1.162.18 The axe penetrates the thirty-four ribs of the swift horse : the beloved of the gods, (the immolators), cut up (the horse) with skill, so that the
Rig Veda 1.162.19 Of Tvastar’s Charger there is one dissector,-this is the custom-two there are who guide him. Such of his limbs as I divide in order, these, amid the balls [of meat], in fire I offer.
Krishna Yajur Veda 5.4.12.1 It is the twenty onefold day, on which the horse is slain, there are twelve months, five seasons; these worlds are three
Krishna Yajur Veda 5.3.12. The eye of Prajapati swelled, that fell away, that became a horse; because it swelled (áçvayat), that is the reason why the horse (áçva) has its name. By the horse sacrifice the gods replaced it. He who sacrifices with the horse sacrifice makes Prajapati whole; verily he becomes whole; this is the atonement for everything, and the cure for everything. All evil by it the gods overcame; by it also the gods overcame (the sins of) Brahman- slaying; all evil [1] he overcomes, he overcomes Brahman-slaying who sacrifices with the horse sacrifice, and he who knows it thus. It was the left eye of Prajapati that swelled; therefore they cut off from the horse on the left side, on the right from other animals. The mat is of reeds; the horse has its birthplace in the waters, the reed is born in the waters; verily he establishes it in its own birthplace. The Stoma is the fourfold one; the bee tore the thigh of the horse, the gods made it whole with the fourfold Stoma; in that there is the fourfold Stoma, (it is) to make whole the horse.
Srimad Bhagawatam (Bhagvad Purana) 4.19.11 “When Pṛthu Mahārāja was performing the last horse sacrifice [aśvamedha-yajña], King Indra, invisible to everyone, stole the horse intended for sacrifice. He did this because of his great envy of King Pṛthu.” Tr. Swami Prabhupada
Commentary: “King Indra is known as śata-kratu, which indicates that he has performed one hundred horse sacrifices (aśvamedha-yajña). We should know, however, that the animals sacrificed in the yajña were not killed. If the Vedic mantras were properly pronounced during the sacrifice, the animal sacrificed would come out again with a new life.” Swami Prabhupada on Srimad Bhagavatam 4.19.11
Satapatha Brahmana 11.2.5.1. And, verily, even on this occasion, they slaughter the sacrificial horse (Asvamedha) as a sacrifice to the gods…
Satapatha Brahmana 13:2:1:1-2 Pragâpati assigned the sacrifices to the gods; the Asvamedha he kept for himself. The gods said to him, ‘Surely, this–to wit, the Asvamedha–is a sacrifice: let us have a share in that also.’ He contrived these Anna-homas (food-oblations) for them: thus when he performs the Annahomas, it is the gods he thereby gratifies. With ghee he makes offering, for ghee is fiery mettle: by means of fiery mettle he thus lays fiery mettle into him (the horse and Sacrificer). With ghee he offers; for that–to wit, ghee–is the gods’ favourite resource: it is thus with their favourite resource he supplies them.
Satapatha Brahmana 11:2:5:5 Verily, then, for him who, knowing this, offers both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month; and month by month the Asvamedha is offered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the Asvamedha.
Valmiki Ramayan Bala Kanda 1, Sarga 14, Verses 33-38 “With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird…Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials…Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire.” Tr. Desiraju Hanumanta Rao
Brahma Purana 104.137 “After performing these tasks Rama the most excellent among the virtuous performed ten horse-sacrifices where flesh was offered to the deities.” Tr. Board of Scholars, edited by J.L. Shastri
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