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There were many deformations in the Vedic Yadnya because of the lack of understanding of the exact nature of this concept after the Mahabharata war in the medieval ages. These deformations became a normal event to offer animals by killing them and offering their blood, flesh and narrow in the shroutayadnyas. Thus animal slaughter being done in the Vedic Yadnyas. He was a proponent of non-violence and was very kind. He opposed these deeds of the ignorant class of Brahmins and Pandits. The rise of the Buddhism had its roots in the background of violence and slaughter of animals being carried out during the vedic Yadnyas. The Brahmins used to perform Yadnya or sacrifice to invite Gods or to seek the Supernatural powers. But the Brahmins started including animals slaughter in the rites performed during the Yadnya.

These vedic traditions made a big impact on the medieval annotators. This impact was so strong that the learned annotators like Acharya Sayana, Urat, Maheedhar etc supported the act of animal slaughter before 300 to 400 years. This unscientific, unfaithful and unscriptural thought prevailing all these years was attacked by the new and faithful Vedic annotator Maharshi Dayananda in the 19th century.

A synonym for the word Yadnya is sacrifice. The Sanskrit word; Adhwar (Yadnya or Sacrifice) literally means 'lack of violence; or 'no - violence'. Acharya Yask has written -
"(Nirukta 1/8): Now the Pandits need to be questioned how animal slaughter is agreed in the Yadnyas when a sacrifice is supposed to be non-violent?"

It is written in the Anushasana Parva of Mahabharat -
Since ancient times the offerings in the Yadnya were of food only. Following references explain the association of the food and animal relationship. "(Atharvaveda 11/3/7): Rice grains are horses, rice, is cow, husk is mosquito, and the darker portion of the rice is flesh and the red portion is blood."

In Atharvaveda 18/4/32 it is said that grains are cows, and sesame are its offspring's. In Atharvaveda 18/4/34 names of grains are given and said that- The grains shyeni, Harini, Rasya, Krishna, Rohini etc are cows and their offerings in the form of sesame should give us strength.
The same meaning is reflected in the Taiteriya Arayaka 6/7/1
This stresses the point that whenever there is reference of horse, goat, cow, flesh, bones etc such words then the grain is to be offered and not organ of animals.

Typical evidences from the Brahmin Scriptures

In the reference to the aforesaid establishments we would like to mention a few typical evidences from the Brahmin Scriptures. In the Shatapatha Brahman (1/2/3/7-8) if is said that flour when mixed with water is called the 'skin', When it is kneaded it is called as 'flesh', When it is heated & cooked as an oblation offered to the God's then it is called 'bones', it is called narrow when clarifies butter is put in it & it is sprinkled with the water. Thus this oblation offered to God is defined as 'animal' also.

Names of things offered in the Yadnya are also found in the Aitareya Brahmana. The cruel, not - knowledgeable Pundits should realize their stupidity and stop propagating animal slaughter in Vedic - Yadnyas. The following excerpt from the Aitareya Brahmana should explain this. In fact such pundits have relied too much on the medieval shroutasutras and vedic annotators and followed them blindly.
We appeal to the natural scholar parties to tell us whether animal slaughter in vedic Yadnyas is justified? Is it not true that oblation made from cooked food were offered to god and the same was considered as animal offering.

-'Alambhan' means touching not killing-

The medieval Scholars interpreted the meaning of so called the word 'Almbhan' as killing, when the real meaning is touching. The word must have been misinterpreted wrongly by the annotators. There is no evidence in the very ancient vedic scriptures of a word meaning violence or animal slaughter. In charak Samhita also references are found about the same.
The oblation offered in the Yadnyas are purely made from food and no flesh is mixed with it at all. How can the animals be killed through oblations?
All other things offered in the Yadnya were also referred to as animal offerings, where animal means milk, food etc. Without clarified butter no oblations can be prepared.

Some more important evidences

The ayurvedic terms 'Ashwagandha' has been derived from the term 'Ashwa' meaning horse and the name 'Sarpgandha' has been derived from the word ' Sarpa' meaning snake. Thus these words were misinterpreted because of their dual meanings.

There was a time when in this Aryan country kind Dasharatha asked Rama & Laxmana, the two brave warriors to destroy the demons who were destroying and ridiculing the practice of Yadnya by offering oblations like flesh, blood & marrow. But in the same country, there came a time when the Rishis only started offering these oblations, and the medieval annotatators started supporting this practice.

In all these centuries the sayings of swami Dayananda Saraswati was the only. So lace which was different from all the faculty statements, which were done so far about the oblations. The reason behind this was his independent thought and analysis of the vedic scriptures. It is surprise that the medieval annotators Achrya Sayana, Uvat and Mahidhar etc. have completely ignored the fact that Vedas are evidence by themselves and the yadnya books based on Vedas have external evidence. So the Mantras or hymns should have been presented depending on the vedic assumptions and not on the Shroutasutras.

People have used the things like liquor, flesh, fish etc for their own selfish purpose. There is not reference about this anywhere in the vedic scriptures.

There is a reference of Goat-sacrifice in the Mahabharata that the Yadnya should be done with a goat. But this Rishis have responded to this by saying that Vedic Shrutis do say that Yadnya should be performed using goats (Aja) but this goat is not an animal but it is food. Goats should not be slaughtered for the same. It is not the religion of the good men to slaughter animal life. 'Aja' is that food seed from which there is not possibility of responduction. This seed is considered three years old. In this cases there is a shloka from Vayu purana which says-Perform that Yadnya in which there is not violence. Use the 'Aja' or seed which is three years old and not able to grow in the farm. In Vayupurana 'Aja' is said is 'not growing', 'not reproducing'. This explains the intention of non-violence loving Rishis to use 'Aja' for Yadnya. The idea of violence mentioned in vedic books thus sounds ridiculous.

The literary meaning of 'Aja' is also to be found in the Mahabharata and the puranas. In syadwad Manjiri it is said that - 'Aja' should be used for three year old grain called vihi, five year old grain sesame, masoor dal etc and seven year old mustard seed. The word 'Aja' does not mean 'goat' at all.

Criticizing the Brahmins who were using animals for sacrifice they have said that these deeds will not take to heaven but instead pave a road for you in hell.

One who hunts, kills tigers, cheetah etc. just for the sake of fun certainty goes to hell. So one who kills beneficial, milk giving cow, goats etc. why they will go to the hell?

In this way we have tried in this essay to throw light on the animal killings in vedic scriptures and tried to give evidences about the same. Our pure Indian tradition was attacked because of the lack of understanding the concepts in vedic literature. The surprising thing is many pandits, scholars are living and preaching Vedic literature with many misconceptions in their mind.

The medieval Sanskrit books carry lot of information about the animal - violence due to many misunderstood concepts. This naturally led many a pundits, scholars and even the common man to believe that animal violence is justified in vedic Yadnyes.

On this background the book "Rigvedadibhashyabhumika" by Swami Dayananda Saraswati shows us how to think logically about the very ancient vedic attitude and makes us think about the Vedas with a modern and new outlook. This book will make a great reading to all of those who are inquisitive about the vedic theories.

dd
 Title : THE ILLUSION OF ANIMAL SLAUGHTER PRACTICE IN VEDIC LITRATURE AND YADNYAS THE REASON BEHIND IT AND IT Author : Dr. Prashasyamitra Shastri

Read in Hindi

http://www.vedpradip.com/articlecontent.php?aid=306&linkid=1&catid=&subcatid=0&vedid=5

There were many deformations in the Vedic Yadnya because of the lack of understanding of the exact nature of this concept after the Mahabharata war in the medieval ages. These deformations became a normal event to offer animals by killing them and offering their blood, flesh and narrow in the shroutayadnyas. Thus animal slaughter being done in the Vedic Yadnyas. He was a proponent of non-violence and was very kind. He opposed these deeds of the ignorant class of Brahmins and Pandits. The rise of the Buddhism had its roots in the background of violence and slaughter of animals being carried out during the vedic Yadnyas. The Brahmins used to perform Yadnya or sacrifice to invite Gods or to seek the Supernatural powers. But the Brahmins started including animals slaughter in the rites performed during the Yadnya.

These vedic traditions made a big impact on the medieval annotators. This impact was so strong that the learned annotators like Acharya Sayana, Urat, Maheedhar etc supported the act of animal slaughter before 300 to 400 years. This unscientific, unfaithful and unscriptural thought prevailing all these years was attacked by the new and faithful Vedic annotator Maharshi Dayananda in the 19th century.

A synonym for the word Yadnya is sacrifice. The Sanskrit word; Adhwar (Yadnya or Sacrifice) literally means 'lack of violence; or 'no - violence'. Acharya Yask has written -
"(Nirukta 1/8): Now the Pandits need to be questioned how animal slaughter is agreed in the Yadnyas when a sacrifice is supposed to be non-violent?"

It is written in the Anushasana Parva of Mahabharat -
Since ancient times the offerings in the Yadnya were of food only. Following references explain the association of the food and animal relationship. "(Atharvaveda 11/3/7): Rice grains are horses, rice, is cow, husk is mosquito, and the darker portion of the rice is flesh and the red portion is blood."

In Atharvaveda 18/4/32 it is said that grains are cows, and sesame are its offspring's. In Atharvaveda 18/4/34 names of grains are given and said that- The grains shyeni, Harini, Rasya, Krishna, Rohini etc are cows and their offerings in the form of sesame should give us strength.
The same meaning is reflected in the Taiteriya Arayaka 6/7/1
This stresses the point that whenever there is reference of horse, goat, cow, flesh, bones etc such words then the grain is to be offered and not organ of animals.

Typical evidences from the Brahmin Scriptures

In the reference to the aforesaid establishments we would like to mention a few typical evidences from the Brahmin Scriptures. In the Shatapatha Brahman (1/2/3/7-8) if is said that flour when mixed with water is called the 'skin', When it is kneaded it is called as 'flesh', When it is heated & cooked as an oblation offered to the God's then it is called 'bones', it is called narrow when clarifies butter is put in it & it is sprinkled with the water. Thus this oblation offered to God is defined as 'animal' also.

Names of things offered in the Yadnya are also found in the Aitareya Brahmana. The cruel, not - knowledgeable Pundits should realize their stupidity and stop propagating animal slaughter in Vedic - Yadnyas. The following excerpt from the Aitareya Brahmana should explain this. In fact such pundits have relied too much on the medieval shroutasutras and vedic annotators and followed them blindly.
We appeal to the natural scholar parties to tell us whether animal slaughter in vedic Yadnyas is justified? Is it not true that oblation made from cooked food were offered to god and the same was considered as animal offering.

-'Alambhan' means touching not killing-

The medieval Scholars interpreted the meaning of so called the word 'Almbhan' as killing, when the real meaning is touching. The word must have been misinterpreted wrongly by the annotators. There is no evidence in the very ancient vedic scriptures of a word meaning violence or animal slaughter. In charak Samhita also references are found about the same.
The oblation offered in the Yadnyas are purely made from food and no flesh is mixed with it at all. How can the animals be killed through oblations?
All other things offered in the Yadnya were also referred to as animal offerings, where animal means milk, food etc. Without clarified butter no oblations can be prepared.

Some more important evidences

The ayurvedic terms 'Ashwagandha' has been derived from the term 'Ashwa' meaning horse and the name 'Sarpgandha' has been derived from the word ' Sarpa' meaning snake. Thus these words were misinterpreted because of their dual meanings.

There was a time when in this Aryan country kind Dasharatha asked Rama & Laxmana, the two brave warriors to destroy the demons who were destroying and ridiculing the practice of Yadnya by offering oblations like flesh, blood & marrow. But in the same country, there came a time when the Rishis only started offering these oblations, and the medieval annotatators started supporting this practice.

In all these centuries the sayings of swami Dayananda Saraswati was the only. So lace which was different from all the faculty statements, which were done so far about the oblations. The reason behind this was his independent thought and analysis of the vedic scriptures. It is surprise that the medieval annotators Achrya Sayana, Uvat and Mahidhar etc. have completely ignored the fact that Vedas are evidence by themselves and the yadnya books based on Vedas have external evidence. So the Mantras or hymns should have been presented depending on the vedic assumptions and not on the Shroutasutras.

People have used the things like liquor, flesh, fish etc for their own selfish purpose. There is not reference about this anywhere in the vedic scriptures.

There is a reference of Goat-sacrifice in the Mahabharata that the Yadnya should be done with a goat. But this Rishis have responded to this by saying that Vedic Shrutis do say that Yadnya should be performed using goats (Aja) but this goat is not an animal but it is food. Goats should not be slaughtered for the same. It is not the religion of the good men to slaughter animal life. 'Aja' is that food seed from which there is not possibility of responduction. This seed is considered three years old. In this cases there is a shloka from Vayu purana which says-Perform that Yadnya in which there is not violence. Use the 'Aja' or seed which is three years old and not able to grow in the farm. In Vayupurana 'Aja' is said is 'not growing', 'not reproducing'. This explains the intention of non-violence loving Rishis to use 'Aja' for Yadnya. The idea of violence mentioned in vedic books thus sounds ridiculous.

The literary meaning of 'Aja' is also to be found in the Mahabharata and the puranas. In syadwad Manjiri it is said that - 'Aja' should be used for three year old grain called vihi, five year old grain sesame, masoor dal etc and seven year old mustard seed. The word 'Aja' does not mean 'goat' at all.

Criticizing the Brahmins who were using animals for sacrifice they have said that these deeds will not take to heaven but instead pave a road for you in hell.

One who hunts, kills tigers, cheetah etc. just for the sake of fun certainty goes to hell. So one who kills beneficial, milk giving cow, goats etc. why they will go to the hell?

In this way we have tried in this essay to throw light on the animal killings in vedic scriptures and tried to give evidences about the same. Our pure Indian tradition was attacked because of the lack of understanding the concepts in vedic literature. The surprising thing is many pandits, scholars are living and preaching Vedic literature with many misconceptions in their mind.

The medieval Sanskrit books carry lot of information about the animal - violence due to many misunderstood concepts. This naturally led many a pundits, scholars and even the common man to believe that animal violence is justified in vedic Yadnyes.

On this background the book "Rigvedadibhashyabhumika" by Swami Dayananda Saraswati shows us how to think logically about the very ancient vedic attitude and makes us think about the Vedas with a modern and new outlook. This book will make a great reading to all of those who are inquisitive about the vedic theories.

Tag Names : Athrvaved,Ved,bramhan,bramhan
Other articles of this author :
1 Vaidic Grantho Avam Yadno Me Pashuhinsa Vidhan ki Bharanti Ka Karan Or Uska Vastvik Swarup
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