Meat Consumption in Hinduism

9/30/2015
MeatConsumptioninHinduism|TruthaboutHinduism
TruthaboutHinduism
Answering Hinduism
Meat Consumption inHinduism
Meat Consumption in Vedas

Written by Sulaiman Razvi
Hindu apologists are trying to refute meat consumption in the Vedas, they say meat consumption is
prohibited in Hinduism but how can that be so when theirs scriptures clearly allowpeople
toconsume meat. There are clear references in Vedas about meat consumption, but some Hindu
scholars dont translate it literally despite the fact that it is supported by other Hindu texts. Vedas no
where says that You shouldnt have meat, Hindu scriptures doesnt prohibit consumption of meat,
its only Hindu scholars that prohibits it. In the Vedas the cattle were gifted to other Deities, Because
it was a source of money during the Vedic time. A historian named William Butler states
The people among whom the Veda swere composed, as here introduced to us, had evidently
passed the normadic stage. Their wealth consisted of Horses, Cattle, Sheep, Goats and Bualoes.
Coined money, and indeed money in any shape, was unknown. We meet but two allusions to gold,
except for the purpose of ornaments. The cow was to the Vedic Hindu at once food and money.[1]
https://truthabouthinduism.wordpress.com/2014/01/01/meatconsumptioninhinduism/
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Swami Vivekananda writes that Aryans used to partake beef,
There was a time in this very India when, without eating beef, no Brahmin could remain a
Brahmin The Complete Works of Swami Vivekananda, Volume 3 [ Source ]
There are several risks associated with veg diet, vegetarians suer from B12deciency. Vitamin B12
is found mostly in non-veg food and egg is an key source of vitamin B12. You may like to go through
the following links,
http://www.health.harvard.edu/press_releases/vitamin_b12_deciency
http://umm.edu/health/medical/ency/articles/vitamin-b12
http://scroll.in/article/731585/not-just-madhya-pradesh-denying-eggs-to-malnourished-children-iscommon-in-bjp-run-states
If you ask Hindus, Why we shouldnt have meat, they give irrational answer, they say We should not
slaughter animals because animals feel pain. This answer is not convincing and is only a shift of
logic. Before it was discovered that even Plants have life they used to say We should not slaughter
animals because they have life and now they started Animals feel Pain issue. Here are some
excerpts from Hindu texts which shows how the logic was changed,
Mahabharat 13.115 Thou hast said so while discoursing formerly upon the ordinances in respect
of Sraddhas. How can meat, however, be procured without slaying a living creature
Founder of Arya Samaj Swami Dayanand Saraswati writes in his book,
It is childish to say that there is no sin in eating meatfor meat cannot be had without killing
animals, and it can never be right to hurt or kill animals without an oence.- Satyarth Prakash,
Swami Dayanand Saraswati, p.342, Tr. Chiranjiva Bhardwaj.
Manu Smriti 5.48. Meat can never be obtained without injury to living creatures, and injury to
sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use
of) meat.
These passages doesnt say that we shouldnt have meat because they feel pain but it states we
shoud not slaughter animals because they have life, they are living creatures. However these
passages shouldnt be taken as prohibition for meat consumption, Because Vedic deities used to
consume beef everyday, but meat consumption appears occasionally, i.e., for sacrices in later texts.
There are clear passages where animals were slaughtered during Yajna. Hindu text even say that
animals are created by God for sacrices, so this would refute the claims of apologists. Vedic
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passages clearly speaks about meat consumption, I am using Hindi translation of Pundit Ram Govind
Trivedi
Rig Veda 10.86.14 [Indra speaks :] The worshippers dress for me fteen (and) twenty bulls : I eat
them and (become) fat, they ll 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 Pan. Dear to all Gods, this goat, the share of Pan, is rst led forward with the vigorous
Courser, while Tvaar sends him forward with the Charger, acceptable for sacrice, to glory.
Rig Veda 5.29.8 When thou [Indra] three hundred bualoes esh 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.

|

||
tr yac chat mahim agho ms tr sarsi maghav somyp |

kra na vive ahvanta dev bharam indrya yad ahi jaghna ||
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Rig Veda 1.161.10 One pours the red water, (the blood), upon the ground ; one cuts the esh, 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 sacrice) 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 wellpastured 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.
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[Mesha] = Ram/Sheep. [According to Ashtadhyayi 6.7 ]

[Pachat] = Cooked
Above is Shri Ram Sharmas Hindi translation. Actually Hinduism sanctions animal slaughter, but it
was only after Hinduism was inuenced by Jainism and Buddhism that Hindu scholars started
prohibiting meat consumption. Swami Prabhupada the founder of ISKCON writes in the commentary
of Bhagwad Purana 1.3.24
Lord Buddha supercially 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- A.C. Bhaktivedanta Swami Prabhupada on Bhagwad Purana
1.3.24 [ http://vanisource.org/wiki/SB_1.3.24 ]
So Buddha rejected the authority of Vedas because Vedas sanctions animal slaughter and he wanted
people to stop this practice. Swami Vivekananda is of the same view. He writes,
In what way do you see this importance of Buddhism in India today?

It is obvious and overwhelming. You see India never loses anything; only she takes time to turn
everything into bone and muscle.Buddha dealt a blow at animal sacrice from which India has
never recovered; and Buddha said, Kill no cows, and cow-killing is an impossibility with us. The
Complete Works of Swami Vivekananda, Volume 5 [ Source ]
Sometimes we may wonder how a animal like cow became so sacred that Hindus started worshiping
it and also prohibited its slaughter. When you ask any Hindu why he considers the Cow to be his
Mother, he will tell you that Since cow gives us milk, we consider it to be our mother.
In the Vedas even the earth is considered a Mother. The reason for this may be because food grows
from the soil. So Hindus considers all such things to be their mother whichever provides them with
food. As we have already seen some references about cattle used as source of money. It could be
that people in ancient India heavily relied on Agriculture. Many farmers in India still plough elds
with the help of Bulls and Cows. So killing cattle would result in heavy loss for such people, thus the
prohibition of killing cows may have come into existence. Swami Vivekananda also writes,
you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best
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bullock was killed. How in time it was found that as we were an agricultural race, killing the best
bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised
against the killing of cows. Sometimes we nd existing then what we now consider the most
horrible customs. The Complete Works of Swami Vivekandan, Volume 3 [ Source ]
There was a custom in ancient period, that cattle were slaughtered for the guests,
Vishnu Smriti 51.64 When honoring a guest, at a sacrice, or when worshipping the manes, or the
gods, a man may slay cattle, but not otherwise on any account.
Sankhayana Grihya Sutra 2.15.1-3 Should any one of the six persons (mentioned in the Srauta-sutra
and in the Sutras 4-9) to whom the Arghya reception is due, visit (him), let him make (ready) a cow, a
goat, or what (sort of food) he thinks most like (thereto). Let the Argha not be without esh. On the
occasion of a sacrice and of a wedding let (the guest) say, Make it (ready).
Asvalayana Grihya Sutra 1.24.33 Let the Madhuparka not be without esh, without esh.
There are few verses which prohibits eating meat but they are often quoted out of context, those
verses have historical context, for instance, its mentioned in the Vedas
Rig Veda 10.87.16 The end [non Aryan, Dasyu, Rakshas, Mleccha] who smears himself with esh of
cattle, with esh of horses and of human bodies, Who steals the milch-cows milk away, O Agni,-tear
o the heads of such with ery 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.
Note: This hymn of Atharva Veda is a Charm Against the Demons [Foreigners]
These verses refer to the foreigners or enemies of deities of Vedic period, that they should not kill
the Aryans, or 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).
Who would like their wealth to be destroyed? 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.
Some Hindus might say the versesI mentioned abovehas historical context but they shouldnt be
viewed in a context as all the verses are eternal and its applicable for all ages. Then does that mean
you should eat dogs intestines when you are in deep distress? Because the Vedas says,
Rig Veda 4.18.13 In deep distress I cooked a dogs intestines. Among the Gods I found not one to
comfort. My consort I beheld in degradation. The Falcon then brought me the pleasant Soma.
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This verse has a historical context which I am not going to explain, So does that mean you should eat
dogs intestines when you are anxious?
The reason why its dicult to nd verses on meat consumption in the Vedas (from few Hindu
translators) is because some Hindu scholars dont view the animal sacrice as literal slaughtering but
they view it as charity or ritual slaughtering. So Hindus should ask their scholars to literally translate
the Sanskrit verses on meat consumption, then I am sure all their doubts on meat eating will be
cleared. Vedic verses clearly uses words like Maans (Meat), Pachat (Cook) etc,. which is pretty clear
for meat consumption but some Hindu scholars like to add their own words into it, they give their
own meanings.
Veda clearly speaks of animal killing and putting it in the Agni (Fire) during Yajna, one of the most
popular verse is from the Rig Veda about Horse sacrice (Ashvamedha Yajna). Ashvamedha
mentioned in Rig Veda deals with slaughtering and cooking of the sacricial horse. I am using English
translation of Wilson and Hindi translation of Pundit Ram Govind Trivedi,
[Wilson] Rig Veda 1.162.9 Whatever the ies may eat of the raw esh 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.
Rig Veda 1.162.10 Whatever undigested grass fall from his belly ; whatever particle of raw esh
may remain let the immolators make the whole free from defect, and so cook the pure (oering)
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
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Rig Veda 1.162.13 The trial-fork of the esh-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 Tvastars 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 re I oer.
Let us see what other scriptures says about Horse Sacrice

And by rules of Veda guided slew the horse of noble breed, Placed Draupadi, Queen of yajna, by the
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slain and lifeless steed [Source: http://www.sacred-texts.com/hin/dutt/maha12.htm]

Krishna Yajur Veda 5.4.12.1 It is the twenty onefold day, on which the horse is slain, there are
twelve months, ve seasons; these worlds are three
Srimad Bhagawatam (Bhagvad Purana) 4.19.11 When Pr
thu Mahrja was performing the last horse
sacrice [avamedha-yaja], King Indra, invisible to everyone, stole the horse intended for sacrice.
He did this because of his great envy of King Pr
thu.
Commentary: King Indra is known as ata-kratu, which indicates that he has performed one
hundred horse sacrices (avamedha-yaja). We should know, however, that the animals sacriced
in the yaja were not killed. If the Vedic mantras were properly pronounced during the sacrice, the
animal sacriced would come out again with a new life. By A.C. Bhaktivedanta Swami Prabhupada
Satapatha Brahmana 11.2.5.1. And, verily, even on this occasion, they slaughter the sacricial horse
(Asvamedha) as a sacrice to the gods
Satapatha Brahmana 13:2:1:1-2 Pragpati assigned the sacrices to the gods; the Asvamedha he
kept for himself. The gods said to him, Surely, thisto wit, the Asvamedhais a sacrice: 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 graties. With ghee he makes oering, for ghee
is ery mettle: by means of ery mettle he thus lays ery mettle into him (the horse and Sacricer).
With ghee he oers; for thatto wit, gheeis 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, oers both the Agnihotra and
the Full and New-moon sacrices, they slaughter the sacricial horse month by month; and month
by month the Asvamedha is oered for him, and his Agnihotra and Full and New-moon sacrices
come to pass into the Asvamedha.
Valmiki Ramayan 1.14.33-38 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 ew away like a
birdThen 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 re to bake as a
food to the celestialsThose remaining body parts that horse are there, the sixteen ociating
priests have procedurally oblated all of them into re.
Brahma Purana 137 After performing these tasks Rama thee most excellent among the virtuous
performed ten horse-sacrices where esh was oered to the deities. Tr. J.L. Shastri
Some Hindu apologists might say Yajnas does not contain killing, Yajnas are non violent etc The
animals which were brought as oblation were thrown into the re,
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Rig Veda 10.91.14-15 He [Agni/Fire] in whom horses, bulls, oxen, and barren cows, and rams, when
duly set apart, are oered up,- To Agni, Soma-sprinkled, drinker of sweet juice, Disposer, with my
heart I bring a fair hymn forth. Into thy [Agnis] mouth is poured the oering, Agni, as Soma into
cup, oil into ladle
Manu Smriti 3.76 An oblation duly thrown into the re, 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 wor. ship, who stirreth men, is gracious to the
singer. To Mitra, him most highly to be lauded, oer in re [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 sacrice. Now the animal sacrice means
cattle: thus, when he performs the animal sacrice (pasubandha, the binding of the animal), it is in
order that he may be possessed of cattleAnd when he performs the animal sacrice, he renews his
res, and so, along with the renewal of his res, does the Sacricer (renew himself), and along with
the Sacricer his house and cattle. And benecial to life, indeed, is that redemption of his own self;
for whilst he is oering the Sacricers res long for esh; they set their minds on the Sacricer and
harbour designs on him. In other res people do indeed cook any kind of meat, but these (sacricial
res) have no desire for any other esh but this (sacricial animal), and for him to whom they
belong.
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Yajur Veda 20.79 O Agni [Fire], within thy mouth is poured the oering, as Soma into cup, ghee into
ladle
Refer above to the verse Rig Veda 1.162.19 which talks about meat balls of horse put into the re,
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 the Hindu scholars dont view the sacrice as literal for instance
Veda says
Rig Veda 10.104.3 To make thee [Indra] start, a strong true draught I oer to thee, the Bull [as a
oblation], O thou whom Bay Steeds carry.
Rig Veda 5.29.8 When thou [Indra] three hundred bualoes esh 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.
I have given the Hindi translation of Rig Veda 5.29.8 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 bualoes instead of Eaten
he has also omitted the word Maas (Flesh/Meat), even if he just accepted the bualoes then it
means later he ate them because Veda commands Indra and Agni to eat the oblation which they
receive
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 Adityas 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 sacrices ; they eat
the oered oblation through thee [Agni]. All the benignant immortal gods eat the oered oblation
through thee, as their mouth: mortals taste the avour (of all viands) through thee : thou art born
pure, the embryo of plants.
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Rig Veda 1.75.1 ACCEPT our loudest-sounding hymn, food most delightful to the Gods, Pouring our
oerings in thy [Agnis] mouth.
So whichever oblations were oered to Indra, Agni and other gods, they all were commanded to eat
it therefore they did consume meat. In Vedas, there are two more verses about bulls brought for
sacrice,
Atharva Veda 9.4.9 that Brahman gives a thousand who oers up the Bull as his oblation.
Atharva Veda 9.4.18 All Gods promote the Brahman who oers the Bull in sacrice.
We have already seen thecattle which were brought as oblation/oerings were put in the re and
later on eaten, So it is a pretty much clear that Hindu deities used to partake beef.
Krishna Yajur Veda 2.5.5.3-4 On the full moon (the Soma) is pressed for the gods; during this halfhttps://truthabouthinduism.wordpress.com/2014/01/01/meatconsumptioninhinduism/
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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 sacrices on the day beforeIn that he sacrices 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 (oering of the) cow, he should oer on one potsherd
to Mitra and Varuna, this (oering) corresponds to his foes cow which is to be slaughtered
Other scriptures which are used in explaining Vedas clearly permits killing of animal during Yajnas or
for eating them,
Satapatha Brahman 6:2:2:11 The Karakas slaughter (a he-goat) for Pragpati, saying, Pragpati,
having built up the re-altar (agni), became Agni. When he slaughters that [goat] one, then indeed he
reaches the end of Agni (the re-altar).
Satapatha Brahmana even say that Meat is the best food,
Satapatha Brahmana 11.7.1.3. Now, when he performs the animal oering. he thereby redeems
himselfmale by male, for the victim is a male, and the Sacricer is a male. And this, indeed, to wit,
esh, is the best kind of food: he thus becomes an eater of the best kind of food. Let not a year pass
by for him without his oering; for the year means life: it is thus immortal life he thereby confers
upon himself.
Brihadaranyaka Upanishad 6.4.18 And if a man wishes that a learned son should be born to him,
famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live
to his full age, then, after having prepared boiled rice with meat and butter, they should both eat,
being t to have ospring. The meat should be of a young or of an old bull.
Maitrayana Brahmaya 6.36 Therefore (to the former) sacrice must be oered on the house-altar
with hymns, herbs, ghee, meat, cakes, sthalipaka, and other things; to the latter, with meat and
drinks (belonging to the great sacrices) thrown into the mouth, for the mouth is the Ahavaniya-re;
and this is done to increase our bodily vigour, to gain the world of purity, and for the sake of
immortality.
Manu Smriti 5.42 A twice-born man who, knowing the true meaning of the Veda, slays an animal for
these purposes, causes both himself and the animal to enter a most blessed state.
Manu Smriti 11:109 He who has committed a minor oence by slaying a cow (or bull) shall drink
during (the rst) month (a decoction of) barley-grains; having shaved all his hair, and covering
himself with the hide (of the slain cow), he must live in a cow-house.
Manu Smriti 5:37 If he has a strong desire (for meat) he may make an animal of claried butter or
one of our, (and eat that); but let him never seek to destroy an animal without a (lawful) reason.
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Hindu god Ram said these words before taking Sanyas,

Valmiki Ramayana, Ayodhya Kanda 2.20.29 I shall live in a solitary forest like a sage for fourteen
years, leaving o meat and living with roots, fruits and honey. Tr. K.M.K. Murthy
This proves that meat was also part of his lavish lifestyle. Rama also used to partake Pork in the
forest,
Valmiki Ramayana, Ayodhya Kanda 2.52.102Thereafter, the two brothers hunted the deer and wild
boar, and other beasts and growing hungry, fed on roots and berries as ordained, resting at
eventide beneath a tree. Tr. Hari Prasad Shastri
Sita addressed Ravana (who was in the guise of an ascetic) in the following way,
Valmiki Ramayana 3.47.22b-23 Be comfortable for a moment, here it is possible for you to make a
sojourn, and soon my husband will be coming on taking plentiful forest produce, and on killing stags,
mongooses, wild boars he fetches meat, aplenty. Tr. Desiraju Hanumanth Rao
Hinduism even permits meat of rhinoceros, tortoise, lizards, wild pig (Pork) while a village pig is to be
avoided,
Manu Smriti 5.18 The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the
hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw only,
excepting camels.
Yajnavalkya Smriti verse 177-8 Of the ve toed animals, the porcupine the iguana-lizard, the tortoise,
the hedge-hog; and the hare; among shes the Simhatundaka and the Rohita. So also the pathina,
the Rajiva, the sasalka may be eaten by the twice born classes.
Mahabharata 13.88 Manu has said that if a Sraddha is performed with a copious measure of
sesame, such Sraddha becomes inexhaustible. Of all kinds of food, sesame seeds are regarded as
the best. With shes oered at Sraddhas, the Pitris remain gratied for a period of two months. With
mutton they remain gratied for three months and with the esh of the hare for four. With the esh
of the goat, O king, they remain gratied for ve months, with bacon for six months, and with the
esh of birds for seven. With venison obtained from those deer that are called Prishata, they remain
gratied for eight months, and with that obtained from the Ruru for nine months, and with the meat
of the Gavaya for ten months. With the meat of the bualo their gratication lasts for eleven
months. With beef presented at the Sraddha, their gratication, it is said, lasts for a full year. Payasa
mixed with ghee is as much acceptable to the Pitris as beef. With the meat of the Vadhrinasa the
gratication of the Pitris lasts for twelve years. The esh of the rhinoceros , oered to the Pitris on
the anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called
Kalasaka, the petals of the Kanchana ower, and meat of the goat also, thus oered, prove
inexhaustible.
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Apastamba Dharma Shastra, Prasna II, Patala 7, Khanda 16.3-4 At that (rite) the Manes (of ones
father, grandfather, and great-grand father) are the deities (to whom the sacrice is oered). But the
Brhmanas, (who are fed,) represent the havanya-re. That rite must be performed in each month
[26] Beef satises (the Manes) for a year.
Apastamba Dharma Shastra, Prasna II, Patala 7, Khanda 16.28. By this (permission of the use of
bualos meat) it has been declared that the meat of (other) tame and wild animals is t to be
oered.
Apastamba Dharma Shastra, Prasna II, Patala 7, Khanda 17.1-3 (If) rhinoceros meat (is given to
Brahmanas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satised) for a
very long time. (The same eect is obtained) by (oering the) esh (of the sh called) Satabali, And
by (oering the) meat of the (crane called)
Gautama Dharma Shastra 15.15. The Manes are satised for a month by gifts of sesamum, Mashabeans, rice, barley, and water, For (three) years by sh and the esh of common deer, spotted deer,
hares, turtles, boars, and sheep,For twelve years by cows milk and messes made of milk, For a very
long time by the esh of (the crane called) Vardhrinasa, by Ocyrnurn sanctum (sacred Basil), and by
the esh of goats, (especially) of a red (he-goat), and of a rhinoceros, (if these dishes are) mixed with
honey.
Maharishi Manu writes,
Manu Smriti 3.266-72 I will now fully declare what kind of sacricial food, given to the manes
according to the rule, will serve for a long time or for eternity. The ancestors of men are satised for
one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have
been given according to the prescribed rule, Two months with sh, three months with the meat of
gazelles, four with mutton, and ve indeed with the esh of birds, Six months with the esh of kids,
seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer
called) Ruru, Ten months they are satised with the meat of boars and bualoes, but eleven months
indeed with that of hares and tortoises, One year with cow-milk and milk-rice; from the esh of a
long-eared white he-goat their satisfaction endures twelve years. The (vegetable called) Kalasaka,
(the sh called) Mahasalka, the esh of a rhinoceros and that of a red goat, and all kinds of food
eaten by hermits in the forest serve for an endless time.
Vishnu Purana 2.16 AURVA continued.Ancestors are satised for a month with oerings of rice or
other grain, with claried butter, with sh, or the esh of the hare, of birds, of the hog, the goat, the
antelope, the deer, the gayal, or the sheep, or with the milk of the cow, and its products. They are for
ever satised with esh (in general), and with that of the long-eared white goat in particular. The
esh of the rhinoceros, the Klaka potherb, and honey, are also especial sources of satisfaction to
those worshipped at ancestral ceremonies.
Yajnavalkya Smriti verse 258-59 (The Pitris are satised) verily for a moth with the havisya (sacricial
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food), but for a year with the milk rice, with the sh, with the meat of gazelles, with mutton, with the
esh of birds, with the esh of kids, with esh of spotted deer. With the esh of black antelope, with
that of Ruru deer, with the meat of boars, and with the meat of hares respectively for a period
progessively increasing by a month are satised when oered to the Grandfathers here.
Markandeya Purana 32.2-5; Matsya Purana 17-31-36 The Pitris are satised with claried butter and
rice for a month. The paternal grandfathers receive satisfaction with sh meat for two months.
Venison should be known to satisfy the pitris for three months; and the esh of hares nourishes the
pitris for four months; birds esh satises them for ve months; hogs esh for six months; goats
esh for seven months; and esh of the black antelope for eight months; esh of the ruru deer gives
them satiscation for nine months, without doubt; esh of gayal gives satisfaction for ten months.
All these animals sacriced to gods and manes is supposed to be eaten by the Brahmin priest. Some
Aryas may cry this is a interpolated text. Interpolation can occur only in one text, the same
interpolation cannot happen in several texts like Manu Smriti, Yajnvalkya Smriti, Mahabharata,
Vishnu, Markandeya, Matsya Puranas, Dharma Shastras and so on. Hindu texts even say that one
who refuses to eat meat oered to gods and manes is punished after death,
Manu Smriti 5.35 But a man who, being duly engaged (to ociate or to dine at a sacred rite), refuses
to eat meat, becomes after death an animal during twenty-one existences.
Vasistha Dharma Shastra 11.34 But an ascetic who, invited to dine at a sacrice of the manes or of
the gods, rejects meat, shall go to hell for as many years as the slaughtered beast has hairs.
Kurma Purana 2.17.40 If a person invited for the Sraddha or the worship of a deity eschews meat he
may have to be in the hell as many years as there are hairs on the body of the animal. Tr. G.V.
Tagare
Manu Smriti clearly allow consumption of meat,
Manu Smriti 5.29 What is destitute of motion is the food of those endowed with locomotion;
(animals) without fangs (are the food) of those with fangs, those without hands of those who
possess hands, and the timid of the bold.
Manu Smriti 5.30 The eater who daily even devours those destined to be his food, commits no sin;
for the creator himself created both the eaters and those who are to be eaten (for those special
purposes).
The above Manu Smriti verse might sound contradicting to other verse of Manu which says
Manu Smriti 5.41. On oering the honey-mixture (to a guest), at a sacrice and at the rites in honour
of the manes, but on these occasions only, may an animal be slain; that (rule) Manu proclaimed.
What some Hindu apologists do is they quote these two verse and says See these two verses are
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contradicting each other, one says we can slaughter animals only on occasions but other says we can
slaughter animals daily so this proves Manu Smriti is interpolated Its so easy to say fake translation and
Manu Smriti is corrupted to escape, But the next verse i.e 31 claries this
Manu Smriti 5.32 He who eats meat, when he honours the gods and manes, commits no sin,
whether he has bought it, or himself has killed (the animal), or has received it as a present from
others.
Yajnavalkya is of the same view,
Yajnavalkya Smriti 179 One may eat meat without incurring any guilt when ones life is in danger,
(when engaged) in Sraddha, when it has been springkled with water while Mantras were recited,
when Brahmanas desire ones doing it, or when it has been properly oered to Gods and the pitris.
So the conditionto eat the meat is, (s)he should honor the god, if he doesnt then its a minor
oense.
Manu Smriti 11.40 The organs (of sense and action), honour, (bliss in) heaven, longevity, fame,
ospring, and cattle are destroyed by a sacrice at which (too) small sacricial fees are given; hence
a man of small means should not oer a (Srauta) sacrice.
Internet Arya Samajis consider Manu Smriti to be unauthentic. Manu Smriti is the second most
authentic scripture of Arya Samaj, The Vedas are the most sacred Sruti and the Manu Smriti is the
most authentic Smriti, Swami Dayanand Saraswati the founder of Arya Samaj writes in his book,
Q. ~ Well sir! Have you no faith even in what the Parashar says:
A. ~ . Among the Smrities, the Manu Smriti alone is authentic.- Satyarth Prakash pg 142, Tr.
Chiranjiva Bhardwaja
Dayanand recommended reading Manu Smriti to understand several things[3], Moreover he he

used 250 verses of Manu Smriti in his book Satyarth Prakash, If Manu Smriti is so corrupted
(corrupted according to some fanatics) then why did Dayanand used 250 Shlokas of Manu Smriti in
his book Satyarth Prakash? This proves Manu Smriti is the second most authentic book in Arya
Samaj no matter today if the fanatic Samajis reject it.
In a debate between Dayanand and an Orthodox Hindu Tara Charan, Dayanand accepted that Manu
Smriti and few other texts are authoritative and they are based on the Vedas[4]
Some Hindu apologists try to show there is no violence in Yajnas therefore killing animals during
Yajna is prohibited, Let me give an example to refute this point. Drinking alcohol is illegal in Saudi
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Arabia, if you trade or drink alcohol there you will be imprisoned, but in India drinking or trade of
alcohol is legal and you wont be imprisoned for it similarly killing animals in Yajnas is permissible
and is a non violent act. You can refer to the above Vedic verses which shows that killing animal is
part of Yajna (sacrice). Maharshi Manu also writes that killing is non violent,
Manu Smriti 5.44 Know that the injury to moving creatures and to those destitute of motion, which
the Veda has prescribed for certain occasions, is no injury at all; for the sacred law shone forth from
the Veda.
Whether we should kill animals or not in Yajnas (Sacrices) is explained in detail in the Devi
Bhagawatam,
Devi Bhagwatam 1.18.48-61O King! One can see before ones eyes that the drinking of Soma rasa,
the killing of animals, the eating of sh and esh and so are advised in the Vedas; so much so that in
the sacricial ceremony named Sautrmana the rule of drinking wine and many other vratas are
clearly mentioned; even gambling is advised in the Vedas. So how can Mukti be obtained by
following the Veda Dharma? It is heard that, in ancient times, there was a great king, named
Sasavindu, very religious, truthful, and performing sacrices, very liberal; he protected the virtuous,
and chastised those that were wicked and going astray. He performed many Yajas, where many
cows and sheep were sacriced according to the rules of the Vedas and abundant Dakshins
(sacricial fees) were presented to every one that performed their parts in the sacrices. In these
sacrices, the hides of the cows that were sacriced as victims, were heaped to such an enormous
extent that they looked liked a second Bindhychal mountain. Then the rains fell and the dirty water
coming out of that enormous heap of skins owed down and gave rise to a river which was thence
called the Charmanvat river Janaka said : The killing of animals in a sacricial ceremony is not
killing; it is known as Ahimsa [Non Violence]; for that himsa [Violence] is not from any selsh
attachment; therefore when there is no such sacrice and the animals are killed out of selsh
attachment, then that is real hims; O Dvija! Really speaking, the killing of animals done by the
house-holder attached to senses and their objects, and done under their impulses can be taken into
account as a real act of killing; but, O Mahbhga of those whose hearts are not attached to
anything of those self controlled persons, desirous of moksa, if they do an act of Himsa out of a
sense of duty, with no desires of fruits and with their hearts free from egoism that can never be
reckoned as a real act of killing.
Devi Bhagavatam 3.26.32-34 Those who eat meat, they can sacrice animals in this worship of the
Dev; and, for this purpose, goat and wild boars are the best. O sinless one! The goats, etc., oered
as a sacrice before the Dev attain to unending heavens. Therefore persons oering the sacrices
of goats do not incur any sin. O king! The goats, etc., and other beast oered as a sacrice before the
Devas undoubtedly go to the heavenly regions; therefore, in all the Sstras, it has been decided that
this killing of animals in a sacrice is considered as non-killing.
Vishnu Smriti 51.67 That slaughter which is in accordance with the precepts of the Veda, and has
been xed for this world of movable and immovable creatures, should be considered as no
slaughter at all; because it is from the Veda that law shines forth.
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How can there be no animal slaughter in sacrice when the Hindu god himself has made the animals
for sacrice,
Manu Smriti 5.39-40 Swayambhu (the Self-existent) himself created animals for the sake of sacrices;
sacrices(have been instituted) for the good of this whole (world); hence the slaughtering (of beasts)
for sacrices is not slaughtering (in the ordinary sense of the word).Herbs, trees, cattle, birds, and
(other) animals that have been destroyed for sacrices, receive (being reborn) higher existences.
Same is said in Vishnu Smriti,
Vishnu Smriti 51.61 It is for sacrices that beasts have been created by the self-existent (Brahman)
himself. Sacricing causes the whole universe to prosper; therefore is the slaughter (of beasts) for a
sacrice no slaughter.
Below verse from Vasistha explains Manu Smriti 5.48 which is used by Hindu apologists to prohibit
meat consumption in Manu,
Vasistha Dharma Shastra 4.5-8 The Manava (Sutra states), Only when he worships the manes and
the gods, or honours guests, he may certainly do injury to animals. On oering a Madhuparka (to a
guest), at a sacrice, and at the rites in honour of the manes, but on these occasions only may an
animal be slain; that (rule) Manu proclaimed.Meat can never be obtained without injuring living
beings, and to injure living beings does not procure heavenly bliss; therefore the (sages declare) the
slaughter (of beasts) at a sacrice not to be slaughter (in the ordinary sense of the word). Now he
may also cook a full-grown ox or a full-grown he-goat for a Brhmana or Kshatriya guest; in this
manner they oer hospitality to such (a man).
Maharishi Manu also writes that meat of Beasts and birds were oered to gods by the Sages,
Manu Smriti 5.22-23 Beasts and birds recommended (for consumption) may be slain by Brahmanas
for sacrices, and in order to feed those whom they are bound to maintain; for Agastya did this of
old. For in ancient (times) the sacricial cakes were (made of the esh) of eatable beasts and birds at
the sacrices oered by Brahmanas and Kshatriyas.
Vishnu Smriti 51.65 That twice-born man who, knowing the exact truth (promulgated) in the Veda,
slays cattle for the sacrices (ordained in the Veda) will convey himself and the cattle (slain by him) to
a blissful abode.
Vasistha Dharma Shastra 14.15. For it is declared in the Veda, At a sacricial session (sattra), which
lasted one thousand years, Agastya went out to hunt. He had sacricial cakes prepared with the
meat of beasts and fowls good (to eat).
Gutama Dharma Shastra 17.37-38 And (animals) that must be slain for (the fullment of) the sacred
law. Let him eat (the esh of animals) killed by beasts of prey, after having washed it, if no blemish is
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visible, and if it is declared to be t for use by the word (of a Brahmana). I.e animals oered at
Sraddhas and Srauta-sacrices, though under other circumstances forbidden, may be eaten both by
the priests and other Brahmanas.
Chandogya Upanishad 8.15.1 never giving pain to any creature, except at the tirthas (sacrices,
&c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he
does not return.
Mahabharata 3.207 The sacred re is fond of animal food, this saying has come down to us. And
at sacrices animals are invariably killed by regenerate Brahmanas, and these animals being purged
of sin, by incantation of hymns, go to heaven. If, O Brahmana, the sacred re had not been so fond
of animal food in ancient times, it could never have become the food of any one. And in this matter
of animal food, this rule has been laid down by Munis:Whoever partakes of animal food after
having rst oered it duly and respectfully to the gods and the manes, is not polluted by the act. And
such a man is not at all considered to have partaken of animal food
Srimad Bhagavatam (Bhagvad Purana) 11.5.11 In this material world the conditioned soul is always
inclined to sex, meat-eating and intoxication. Therefore religious scriptures never actually encourage
such activities. Although the scriptural injunctions provide for sex through sacred marriage, for
meat-eating through sacricial oerings and for intoxication through the acceptance of ritual cups of
wine, such ceremonies are meant for the ultimate purpose of renunciation.
Manu Smriti 5.56 There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal
intercourse, for that is the natural way of created beings, but abstention brings great rewards.
Manu Smriti 5.31 The consumption of meat (is betting) for sacrices, that is declared to be a rule
made by the gods; but to persist (in using it) on other (occasions) is said to be a proceeding worthy
of Rakshasas.
Some Hindus might try to twist the Vedic verses by saying they does not mean what they say, they
are allegorical. You cannot say verses from Manu Smriti, Upanishad, Brahmanas etc are allegorical,
all those verses including the Vedic verses on meat consumption are literal. There is no prohibition
of meat consumption in Hindu scriptures so Hindus should not just enjoy eating meat secretly at
night but they should start eating openly during day also.
Also Read Beef Consumption in Vedas and Other Hindu texts
[1] William page 87, William butler, Land of the Veda: Being Personal Reminiscences of India
[2] Atharva Veda 5.19.4, 5.18.1, 12.5.5 and 38
[3] Satyarth Prakash pg 119,690
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[4] Lala Lajpat Rai,Arya Samaj ki Tarikh(vol.3), p 53, By Lala Lajpat Rai
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Meat Consumption inHinduism

Meat Consumption in Vedas

Swami Vivekananda writes that Aryans used to partake beef,

tr yac chat mahim agho ms tr sarsi maghav somyp |

Rig Veda 10.86.13 Indra will eat thy bulls

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

In what way do you see this importance of Buddhism in India today?

Let us see what other scriptures says about Horse Sacrice

slain and lifeless steed [Source: http://www.sacred-texts.com/hin/dutt/maha12.htm]

Hindu god Ram said these words before taking Sanyas,

Dayanand recommended reading Manu Smriti to understand several things[3], Moreover he he

Also Read Beef Consumption in Vedas and Other Hindu texts

Beef eating in Vedas and

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