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00:02Cow slaughter and beef eating in ancient India: Answers to criticisms and objections
00:08The article titled Cow Slaughter and Beef Eating in Ancient India received widespread response from readers.
00:16A critic, who appears to be Swami by name, has called the article baseless, absurd and invalid.
00:25In his opinion, this is a very poor article from the context point of view.
00:30At one place he has written that in Rigveda and Yajurveda, along with Sukta, one hundred and four mantras, that Veda itself is for the human beings.
00:40How can the enemy believe
00:43See Indrasoma Sanghash Sambhyadya Tapuryamastu Charuraganivaai
00:48ब्रह्मद्विशे क्रव्यादे घोरत्चक्ष से द्वेशो धत्त मनवायन की मीदीने
00:53Meaning, Indra, you control the demons
00:58You burn them like fodder in fire, you do this
01:03Due to which there will always be enmity with the enemies of Brahmins, carnivorous, harsh speaking, clairvoyant demons.
01:11After reading this, it becomes clear that the letter writer has written this mantra in the name of other Parana Bhojs and spiritualists.
01:19But like some Swamis who exploit the devotees, it is memorized from some article.
01:24Not that he himself has read it from the Vedas
01:27If he had read the Vedas himself, he would have known that the Yajur Veda does not have chapters, hymns and mantras.
01:36As for the Rigveda, it contains Ashtak, Sukta and Mantras, but the above mantra is not present in the Satve Ashtak.
01:44This mantra is in the seventh chapter of the Rigveda.
01:49A person who does not even know whether a particular mantra is from Rigveda or Yajurveda and who does not know the Vedas
01:55He doesn't even know how to write his address properly, how can he be a knower of the Vedas?
02:01Some rote mantras, Swamiji, are verses of the Vedas called Vagadhyans Mantras, not Suktiyas or Shlokas called Veda Shastras.
02:10One can deceive oneself or the devotees by speaking in front of an uninformed but devout public, but a scholar
02:29The phrase is not clear, this gentleman has asked me to explain it in its proper way, its proper meaning
02:40Before doing this, I would like to request that one should first learn to write the Vedic mantras correctly, only then will the meaning be correct.
02:47It is possible that they
02:50There are five mistakes in the first line of the Veda mantra that has been written.
02:55The first line is Indra Soma Samghashan Samabhyadham Tapuryayastu Charurganivai.
03:02He has written it in this way: Indusoma samadhasha samhiyyadhya tapuriymastu charuganavai rekhaam kit places are incorrect.
03:12How and what can a person who makes five mistakes in a line of five words know the correct meaning of the Vedas?
03:20In this mantra, not only Indra is mentioned but Lord Soma is also mentioned along with him.
03:28Secondly, it condemns the eating of raw meat, not the eating of meat.
03:35Kravya means raw meat, see.
04:13prejudiced
04:15As far as the matter of five Brahmins eating a cow is concerned
04:19These words are not ours, this is just a translation of Swami Vivekananda's English sentence.
04:27He is also responsible for this
04:30It is absolutely absurd, incorrect and dishonest to say that cow slaughter did not occur in ancient India.
04:38In the Asvalayana Sutra, in the Shulagava chapter, there is a provision for slaughtering cows of different colours.
04:43Which is called Gavamyan Ekaasht, which was celebrated for four days in the month of Maga.
04:50Katyayan has described this topic in detail in Atiratra, 14 February 2011.
04:58The mention of cow dung in ancient India is found in religious and other literature as well as in Ayurvedic books.
05:06Is
05:07Charaka Sanhita Medical Place 19 is written in Batachar
05:12Tato dakshayajya pratyavarakalam manoh putrana narishyaan nabhageksha vakunarik sharyatyadinach kratushu pashunameva bhyanugyanath pashavah prokshan mapue
05:31That is, after Dakshayajya, Manu had sons like Narishyan, Nabhag, Ikshvaku, Sharyati, etc.
05:38Believing that the Vedas have ordered killing of animals in the yagyas, they started slaughtering and killing animals.
05:45Happened
05:45After that, while performing long-term yagyas, Prashad started cow slaughter in the yagyas due to shortage of animals.
05:54Paraskar Griha Sutra's three
05:58In one sutra 26 and 31, the guest is called Gogan Gogati.
06:04The word is also found in the ancient Sanskrit grammar Ashtadhyayi.
06:10Panini has given a special formula Dasha Gogano Sampradane Ashta 3 April 1973
06:19Its meaning is that the root daash meaning donation is followed by ach in the sense of donation.
06:25Avan is expressed in the meaning derived from the word 'han' in the case of 'karmasangyak go', which means violence.
06:33Gogan means the title of Gogati
06:35Kashika Varitti, written in the 4th and 7th centuries, has explained this sutra.
06:43Is
06:43agataye tasme datuga ghantiiti gogano titya
06:48Nipatan Samyatade Gogan Ritvigadiruchate Natu Chandala Di
06:53Asatyapeecha Gohne Tasya Yoga Yatya Gogan Ityabhidhiyate
06:57Kashika, Part 1, pages 273 to 74, Chaukhambha Sanskrit Series, Publication, Varanasi
07:06That is, the word Gogan is formed to give to the visiting guest because a cow is slaughtered.
07:14The guest is called Gogan cow killer
07:19A cow is also slaughtered when a priest etc. comes and that too is called Gogan.
07:25Dot to Naki Chandal etc. Even when the cow is not killed, they are still called Gogan
07:31Because he is the one who is capable of killing the cow.
08:01A cow or bull was slaughtered and its meat was given to them as food.
08:08Atiti was called Gogna.
08:31In almost every university in India, Sanskrit is being taught to students as a grammar book.
08:37Is.
08:38In its Uttarakridan Prakaran, it is written explaining the Dash Gogno Sampradane Sutra.
08:45In Gahanti Tas, Gogno Tithiya means it is called Gogna for that.
08:54Almost the same thing has been said by Chaturveda Bhashyakar Sayana in his book Madhviya.
08:59Dhatu Vritthi is written to us in Goryas Dhatu Hanyate Sa Gogna Atithiya Prishta 319 i.e. to whom to give Gogna
09:08says the guest.
09:13It is clear that in ancient India, Gogn was given to the guest.
09:17Some people try to deny this harsh reality by saying that in Gogna, Handhaatu means killing.
09:25Instead, it has to be achieved.
09:27This is not only completely contrary to all ancient traditions and all ancient interpretations, but also against logic and
09:36It is also absurd.
09:38If the meaning of Gogan is taken to be to get, then it will be such that for which the cow is obtained.
09:45go
09:46Now here the questions arise
09:49Why should it be obtained?
09:51From whom should it be obtained?
09:54How to get it?
09:56Did people go to buy cows when a guest arrived?
10:00Couldn't the guest have been treated with the milk of the previous cow in the house?
10:05If cows were obtained for the purpose of obtaining milk, then was every cow in ancient India
10:12Neither of them had a cow, which meant that when a guest arrived, each one had to get a cow from the other.
10:19Was there a need?
10:21Even if the guest did not come, people would take the cow, receive it.
10:26Then why were they not called Gogan, ifghan, hank actually meant to get
10:33Why was only the guest called Gogan?
10:36Gogan means cow killer.
10:39If it was desirable to give cow's milk to the second guest, then a special word, Gogan, would certainly have been coined for it.
10:47What was the need?
10:48Just as water, food, bedding and other things were provided to the guest, similarly if only the milk of the cow was provided
10:57If gathering was desirable, there would certainly not have been a special word for it, because other such things are used by the guest.
11:05That
11:05There is no specific word for going, if there were words like Jalgan, Vishtargan, Bhojandhan then perhaps Han would have been used in Gogan.
11:14One would have assumed that the metal would have been interpreted, in this situation and in the presence of ancient interpretations, Gogan's
11:23Ar
11:35Swamiji has given two verses of Pat, these are not called shlokas, and has said that Hindu Brahmins never indulge in cow slaughter.
11:43If they did not do this, what was the need for preaching? This is completely wrong; the Buddha's words prove the exact opposite.
11:54It happens, Bud
12:05was respected like a saint and was not killed, then Buddha had no right to preach such a sermon.
12:11What was the need? Secondly, Hindu and Brahmin religious scholars have ridiculed Buddha's principle of nonviolence to their heart's content.
12:22Shankaracharya
12:23The Brahma Sutras have called the Buddha a chatterer of nonsense and an enemy of the world.
12:34Commentary 2 February 1932 by Kumarila Bhat, another Hindu reformer
12:41Buddha's teachings of non-violence have been described as useless like milk in a dog's skin.
12:50Useless. Tantravartika. In this situation, there is no need to mention Buddha's teachings against cow slaughter.
12:58How would religious Hindus have valued the teachings? How were the Buddha's contemporaries treated?
13:07Without saying anything ourselves, we consider it appropriate to give loan from the publication of Bihar Hindi Grant Academy, Society and Religion during the Buddha Period.
13:14I understand. In that
13:17It is written. In Yajyagni, there are references to offering sacrifices of horses, bulls, cows, sheep, etc., various animals.
13:27From the mention of Goghataka, Meshghataka, Ajaghataka, Shukraghataka, Mrigalubadhak, Shakunik and Hatyagariha in Palinikaya, we reach the conclusion that
13:37The widespread prevalence of non-vegetarianism in society has led to the emergence of many professional castes.
13:43who earned their living by catching, killing and selling the flesh of birds and animals. Buddhist writers
13:52Due to his anti-Brahminism, he has given an exaggerated description of cow slaughter and cow meat eating by Brahmins.
14:13Society and Religion during the Buddha period, Christ 68-70, by Damdan Mohan
14:18There are many references in Buddhist literature which prove that in ancient India not only
14:26Cow slaughter was prevalent and people also consumed beef.
14:43There were 500 students studying there. The monk killed and ate an elk, a calf, and a cow.
14:50See, Indian culture during the Jataka period, page 215, Nadgutha Jataka 144, mentions the sacrifice by killing a bull.
15:02Is.
15:03Pm Mahanlal Mahato Viyogi is written in the Jataka period Indian culture, there was a Brahmin, who was a great scholar of the Vedas.
15:11Was.
15:12He built a hut in the forest.
15:15He decided to light a fire there, kill a bull and offer its meat as a sacrifice.
15:22Did it.
15:23Some hunters came and killed and ate the bull in the absence of the Brahmin.
15:29The Brahmin had gone towards the village to bring salt.
15:33He would eat after killing the bull, that is why he thought it appropriate to arrange for salt.
15:39Even that wish of the unfortunate man was not fulfilled.
15:43There is nothing strange about killing a bull and worshipping fire.
15:49Where meat is cheaper than fruits, flowers and grains and everyone eats meat, there bulls, cows, pigs, geckos etc.
15:56has no significance.
15:58Page 215
16:00Pandit ji has concluded that in Jataka tales, it is the Brahmins who kill the bulls and cows.
16:09A Bhik Kshatriya does not slaughter a bull or cow for worship or food, nor does a Vaishya, nor does a
16:15Only Shudras or Chandalas used to commit cow slaughter.
16:19Brahmins are the cow-killing caste of the Jataka era.
16:23That is Prido So Sol.
16:25Interesting fact: This statement seems to be quite appropriate, because the priest in Gomedha is performed by Rahman himself.
16:34He used to do this and he also showed mercy to the cow for sacrifice, he also used to slaughter the animal's mouth without any weapon.
16:42kill him by choking him
16:44It is a very interesting fact that the followers of Vedas and according to them the cow is half animal.
16:53Those who offer sacrifice have always called this act of violence as non-violence and killing the animal is considered as sacrificial offering.
16:59Keep telling us to be kind to the animal that is leaving.
17:04Skanda Swami, an ancient commentator of the Vedas (1st half of the 7th century), wrote a mantra from the Rigveda on 1 January 2004
17:13But it is written while commenting.
17:38That is, in Yajya, everyone benefits and there is no violence against anyone. The animals that are killed are also harmed.
17:46It is also good.
18:03Manu has also said the same thing, Vaidya's violence is violence.
18:09That is, according to the Vedas, killing is not called violence.
18:14Arya Samaj monk Swami Vidyanand Saraswati writes in his book.
18:19Jagatguru Shankaracharya Shri Jaindra Saraswati, the head of Kamkoti Peethadhish, stayed in Karamsad, Gujarat, the birthplace of Sardar Vallabhbhai Patel.
18:29We met him and said that when we demand a ban on cow slaughter, often
18:37It is said that when cow slaughter is prescribed in many Hindu scriptures, then with what face can you demand this?
18:44We do.
18:46As the Jagadguru, you hold a special place in Hinduism. I request you to send me the following message:
18:53If a statement is broadcast, it will be of great benefit.
18:57There is no provision for cow slaughter anywhere in Hindu scriptures. If there is any mention of the contrary, i.e., cow slaughter,
19:07If it exists, it is due to projections or incorrect interpretations made by selfish people.
19:13They cannot be considered proof. Shri Shankaracharya replied that the Vedic scriptures prohibit cow slaughter for the purpose of sacrifice.
19:23There is a clear provision for.
19:25Wherever cow dung has been prohibited, it has been done with the intention of not eating meat.
19:32There is no mention of cow slaughter for offering sacrifice in Yagya.
19:38It has been expounded everywhere.
19:41In the scriptures, this has been done for the benefit of the cow, because the cow that is slaughtered for offering in the yagya is
19:48Heaven is attained
19:51Even though I have used the words Agniya for cow and Adhvar for Yagya in the Vedas
19:57They stood firm on their point
20:00In the context of the movement for the disease on the cow, Shri Shankaracharya further said that this demand is against us Kaliyuga
20:07are for
20:10Vedarth Bhumika Pre Twenty to Twenty One
20:13Swami Karpatari has said something similar in his huge book Vedartha Parijata.
20:21Yagik Pashudhopi Pashuna attains heaven, after getting rid of the animals, Purva Kahirne Shrir Prapati hai, Tutvat Pashupakarat A
20:29Yage pashunamup yogastu pashukalyanay bhavati yasmat pashurpkrishta yonervimukto deviyon naujayate
20:37Vedartha Parijata Part Two Pre one thousand nine hundred seventy seven to seventy eight
20:44That is, the animal slaughter done in the yagya also leads to the attainment of heaven for the animals and after getting rid of animal diseases, one attains divine body.
20:52Being the reason behind the action, it is beneficial for the animal.
20:56That sacrificial animal, liberated from the impure womb, is born in the divine womb.
21:03What Shankaracharya Jayendra Saraswati and Swami Karpatri have said about the sacrificial animal
21:09It is said in complete accordance with the scriptures.
21:13He is not a figment of imagination
21:17Manusmriti has said
21:19Oshadhya pashvo vrikshastriyanche pakshinast was
21:24Yagyaartha nidhana prapna is prapnuvantyutsruti puna
21:28manusmriti five forty
21:31meaning death for sacrifice
21:47Not only this, Manu even orders that for Madhupurta, Yagya, Shraddha and Devkarya, worship of gods, animal sacrifice should be done.
21:55should be killed
21:58Madhuparche Cha Yagya Cha Pitridaivat Karmani
22:01animal violence
22:07That is, animals should be slaughtered only for Madhuparcha, Yagya, Pitrikarya, Shraddha and Devkarya, worship of gods etc.
22:15Many people say that the word Adhvar used for Yagya means that it involves violence.
22:23there is a lack
22:25How can there be violence against animals like cows in Athy Yagya?
22:30This is not correct
22:33The etymology of the word Adhvar that they often present is
22:37That Niruktakar Yaska has taken it from Shatpat Brahman in an incomplete form and has shown it in Nirukta.
22:45The truth has become a misleading etymology
22:50It seems as if there was no violence in the Yagya.
22:54But when we read the complete etymology given in Shatpat Brahmana
22:59So it becomes clear that the violence used in the etymology of the word Adhvar is related to the violence that occurs in the Yagya.
23:06There is no connection but there is a direct connection with the violence of those performing the Yagya.
23:12Shatpat now gives the etymology of Adhvar in Rahman.
23:40They were unable to destroy it. They were defeated. Therefore, the sacrifice was named Adhvara. See Shatpat now in Rahman's Panganga.
23:50Hindi T Ka Sahita Pre 78 to 89 dot by Prasad Upadhyay. From this it is clear that Adhvar is called Adhvar because
23:59It is said because the
24:01Violence against those who committed it could not be brought to justice. This has nothing to do with the violence committed in a war.
24:10The century commentator Sakana Swami says that Adhvara is called Adhvara because of the violence done in it.
24:17of animals etc. killed in war
24:55Authoritative scholars consider their killing as a favor for half the killed animal.
25:01In this way, due to the absence of violence, the Yagya is called Adhvar violence-free.
25:33Adhvar has been explained.
25:36He has said that Yagya is called Adhvar because its demons cannot commit even half the violence.
26:08That means it cannot be destroyed.
26:12The violence of the yagya itself has been talked about.
26:16Thus we see that out of the three derivations of the word Adhvar, two are related to its presence or absence.
26:23There is no connection whatsoever with the violence.
26:26One etymology which talks about the violence involved in it, calls that violence as non-violence and calls the yagya
26:34She is busy in achieving Adhvar Siddhi.
26:37The absence of violence in the yajna is not proved by the derivation of the word aatha adhvara given in the Nirukta.
26:44It cannot be denied that the killing of those innocent animals which have been sacrificed for thousands of years.
26:52were killed on the altar of
26:53Some people say that the Vedas clearly order Swadhite main hinsiya, that is, violence.
27:04Don't do it, in such a situation how can there be violence in yagyas, this is not right, says Yaska, the interpreter of Vedas.
27:14Till has denied what you
27:17It is being said that he has written that the above mantra sentence is used while committing violence by wielding an axe.
27:26When an axe is used to inflict violence on someone, then this mantra is recited.
27:36We cannot call this violence because from the perspective of the Vedas
27:40This is non-violence in me, Aamayvachanad violence pratiye Nirukta one sixteenth is another such mantra which does violence
27:52It is read as 'hue' but its meaning is also completely opposite to the work being done, that is 'poshdhe'.
28:01Trayasvainam Taittiriya Samhita is a
28:05February 2001, March 1, 2005, 633, 639 Maitrayani Samhita February 1, 2001, June 3, 2002, February 1, 2014, September 3
28:192002, February 1, 2016, October 3, 2001, Winking Smiley
28:25Shukla Jurved 4 by 1, 5 by 42, 6 by 15
28:31It means protect the blade of Kusha grass, but this mantra is recited only when
28:38Hair is being cut when the sacrificial animal is being tied in a yagya, to make a pole
28:44The tree is being cut down for slaughter when the animal's prey
28:59Page 189 of the same with Hindi explanation can also be seen in this context.
29:59This is not true.
29:59They were not made for provocation, violence or murder.
30:05From this it is clear that Aalb and Aalambh are two words.
30:11The first means touch and the second means murder, but soon the word Aalab is used in the word Aalambh.
30:18The meaning got mixed up.
30:19Some commentators have interpreted Aalb and Alambh to mean murder and violence.
30:27The famous social scholar Yudhishthira Mimansaka has written that in later times when most of the uses of Lambha were lost, Paani
30:35etc. Vyakaranas have used short words in the language derived from long root.
30:41By introducing Num, the meaning of Aalambh metal was explained in detail due to the unity of this metal.
30:50It came to be understood as Aalap and for this reason in later times Aalbhete touches the words.
30:59meaning is the beginning of the world
31:01Violence started being committed against Shrotya Jyami Mansa Pre 183 It is clear from this discussion that not only the beginning
31:11The meaning is violence and murder, but its meaning has been present since ancient times in the word aalb which means touching.
31:18Ath Aalam has been infected
31:22To say that the meaning of touch is completely contrary to the facts and baseless. Some people say that the meaning of cow is a
31:30The definition is Agya, its literal meaning is that which is killable and cow is not sacrificed in yagya etc.
31:38This was said in the light of facts.
31:53But this is not the complete truth. The literal meaning of Agya is available in Nirukta, but there it has not one but two meanings.
32:03Given are Agya Hantavya Bhavatya Geetiva Nirukta 11 by 43 i.e. Agya means not capable of being killed or worthy of being killed.
32:22He has given it two meanings approximately: to highlight its non-negotiable meaning and to highlight its other meaning.
32:33Wouldn't hiding the meaning that destroys sins be considered intellectually meaningless?
32:38The word Agya has been used for cow at many places in Rigveda but nowhere is it mentioned in its Yagyame or its
32:45Violence is not prohibited outdoors
32:49Here are two places from Rigveda: Adhdhi Trinamadhya Vishwadani Pib Shuddha Mudkamcharanti Rigveda Ek 164 Chalis Artha The Agne
33:02You should always eat grass while roaming the cow and drink pure water. Here the cow should eat grass and drink pure water.
33:08Drinking is recommended, but killing it and violence against it are not prohibited. Milk is drunk and drunk.
33:18Rigveda 1164 27 means this Aganya cow should milk the horses. Here we are talking about this cow and from her
33:31milking process
33:37There is no contradiction. Some people, citing the 43rd mantra of the sixteenth chapter of the Yajurveda, say that in it
33:45It has been said that cows should not be harmed, this statement of his is absolutely wrong because in the above mantra
33:53There was no mention of stopping cow slaughter by humans.
34:07Do not kill him hai agnimide purvachitti namobhiya hai ga ma hinsirdithi virajam Yajurveda 13 by 43 artha the agni
34:20I worship you with repeated obeisances, O Viraj, do not commit violence against the cow that gives light in the form of milk.
34:28Same thing
34:30It is also said in the 49th mantra of this chapter that the Yajurveda is violent because of the name Garitan Duha Diti Janaya Agne Ma.
34:3913 by 49 means violence against the cow which is the source of wealth for the people.
34:47Do not offer such prayers against cow slaughter.
34:51It cannot be said to be a counter-bond order and on its basis it cannot be proved that the Vedas prohibit cow slaughter.
34:59On the contrary, the following mantra of Rigveda compares cow slaughter with killing of enemy, which is applicable everywhere for cow slaughter.
35:08To become popular
35:09It is a proof because positive simile is given from a famous, well-known and prevalent thing and not from half of the tradition.
35:17Rigveda says about the prohibited and condemned half
35:29That is, just as cows are slaughtered at the place of cow slaughter, in the same way, unfriendly demons are destroyed by this weapon of yours.
35:38People fall to the earth and fall into eternal sleep
35:43It is clear that here there is a question-positive comment about some hero or hero, in this the simile is also popular and
35:52Lokan Umodit Kriya is given only
35:55This action establishes God as a common and well-known fact.
36:02Some people, citing the Atharvaveda, say that it prescribes killing a cow-eater with a lead bullet.
36:09The order has been placed
36:12His statement is not in accordance with the facts because the above mantra does not only talk about cow but also about horse and man.
36:19There is also the matter
36:21It also says that whoever kills our cow, our horse or our man, we will punish him.
36:29pierced by a lead bullet
36:30If No Gahansi Yadyashva Yadiva Purusham
36:35Tantva Sisen Vidhyamo Yatha No So Avirah
36:39Atharvaveda one sixteen four
36:42That is, if you kill our cow, our horse or our man, we will shoot you with lead bullets.
36:49so that you cannot destroy our heroes
36:53This is not an order for cow slaughter but a threat to anyone who damages his property.
37:02This does not prove that the person who committed the crime was shot with a lead bullet, but it proves that
37:09Whoever kills our cow, whoever kills our horse and whoever kills our man,
37:16We will also shoot him with a lead bullet.
37:19If someone kills our cow and takes someone else's cow, someone else's horse and someone else's
37:26kills a man, then
37:28Then it is clear that you will not do anything because Vedas only punish the owner of our son if he harms his cow.
37:36expresses the anger of
37:40This is neither proof that cow slaughter did not take place then nor that
37:46Cow slaughter was banned then.
37:48If it is said that because of the cow's inviolability, non-killability, its killer should be shot
37:55Even if a threat has been given, it will not work, because in this mantra the person who will kill our horse
38:02It has also been said to be pierced with lead
38:06Are horses and cows the same? Is a horse even a god?
38:13In fact, the above mentioned type of anger also arises when harm is caused to something that
38:20Inevitable is not even non-essential
38:23Chicken eaters raise chickens so that people can kill them and buy them for food.
38:30They know from the very first day that we are producing chickens only to be killed.
38:38But if a thief steals them, a man kills them in vain for eating chicken, or a dog eats them,
38:45If he kills and eats them, then the owner is ready to shoot them i.e. the thief killing dog etc.
38:52It happens, and from his mouth
38:55The sentences are similar to those in the Atharvavedic dictum. But should we assume, based on his statements, that he
39:03That is why he gets so angry because the hen is Agniya Ahantavya.
39:25Being furious indicates that he is reacting to his property being destroyed by others.
39:32The same thing is true in the context of the aforementioned Atharva Vedic mantra.
39:41And this does not prove the existence of cow slaughter in any way.
39:46Some people say that the Vedas condemn all forms of violence.
39:54But he presents the following mantra.
39:58Do not commit violence against two-legged animals or against animals.
40:07Kar ima mahinsi reksham pashum yajurve 13 by 48. Do not be violent towards the one-hoofed horse.
40:17No violence against the cow that milks ghee
40:26Do dot. Ga: Mahinsiya Ushtramaranyam Yajurvet 13 by fifty. You should not use violence against wild camels. these four
40:44If you read them, you'll find that they're actually biased. If they're against one person,
40:53While talking about not being violent, they also pray and inspire others to be violent towards others.
40:59Secondly, these are the things done by humans.
41:04Instead of talking about violence, pray to be saved from the violence caused by the fire god.
41:12These are prayers to the deity, not pronouncements of prohibition. Look at the first mantra.
41:34Yajurve thirteen by forty seven means Agni, you should not commit violence against these two-legged animals, you are the one with thousands of eyes
41:44You have been revealed for the yagya, you increase the food grains, you increase the animals, you help us
41:56splendor
41:56Let us live a happy life. Let your anger torment the man we hate. Give it here.
42:07The first thing is clear, the fire god has been prayed to protect these two-legged and
42:15Protect animals, it's your custom
42:22And this is not a restriction for animals but a request and it has no meaning from the legislative point of view.
42:33This mantra is not non-violent but violent because in the last part it has been prayed that Agni
42:40destroy them all
43:21See the second mantra.
43:24Do not be violent towards our horse. Do not harass wild bulls and animals with your fiery body.
43:36May your anger torment the one we hate. Here also I pray to save my horse.
43:45Isn't it all knowing?
43:47In order to save animals, the fire god was inspired to be violent towards other animals.
43:53He has been requested to harass wild bulls etc. and commit violence against them. Here, pure violence is being shown.
44:02Here is the protection of your animals
44:05It is not a gesture of compassion towards creatures or animals but merely a selfish desire to protect one's movable property.
44:14In the last part, the destruction of those with whom there is discord and hatred has been wished for.
44:20This is the prayer of a Shudra person, who cannot see or think beyond selfishness.
44:29This is far from the spirit of Sarve Bhavantu Sukhinah.
44:34But this mantra neither prohibits violence nor promotes non-violence.
44:40Now look at the third mantra.
44:43Idan Sahasaran Shatdhar Mucsang Vychymaman Sarirsya Mein.
44:48घृतान दुहा नाम दीति जनाया अग्ने मा हिंसी है परमे वियोमन।
44:52Gavyamaraniyam nute dishami ten chinvanstan vo nisheed.
44:56Gavyan te Shugrichhatu yang vishmastan te Shugrichhatu yajurvet tera bata unchas.
45:08Meaning the fire or our cow is the original source of thousands of streams.
45:14Megi is about to leave among the bodies.
45:17She is the one who milks ghee.
45:21It is situated in the supreme sky.
45:23You should not commit violence against this cow.
45:28You are directed towards other animals like wild bulls, blue bulls etc.
45:33You should sit with those animals like cow and blue bull while increasing your body i.e. with your lips throbbing.
45:43Those whom we hate.
45:46Express your anger towards them.
45:50Here this is a prayer to the fire god to save our cow, there is no hatred towards the remaining animals or cows.
45:57Goodwill is not expressed in this mantra.
46:00On the contrary, Agni has been provoked against wild animals like cows, nilgais, etc. so that it can destroy them with its flames.
46:09Could.
46:10Similarly, we pray to the fire to destroy those with whom we have differences and who are our enemies.
46:18The fourth and last mantra is as follows, Tvashtuh Prajana Pratman Janitramagane Ma Hinsih Parme Vyoman, Ushtramaranyamanu Te Dishami Ten Chinvanastan.
46:30That Nishid, उष्त्रन ते शुग्रिच्छतु यन द्विश्मस्मस्तन ते शुग्रिच्चतु
46:38Meaning: O Agni, you are the first to be born, you are situated in the supreme sky, do not be violent towards us.
46:50We direct you to the Jandali camels, you should increase your body with them, you can ride those camels
47:01And for those people
47:06In this mantra, something completely opposite to the claim that is being made has been said.
47:35In both cases, it is condemnable. Thus, we see that all four mantras are not only about living beings, but also about animals.
47:43We neither talk about non-violence towards any animal nor do we generally ban the slaughter of any particular animal.
47:50We do.
47:51In these, if there is talk of protecting any animal like cow, horse etc. then only the speaker
47:59I pray that I have movable property.
48:01But on the basis of these, the existence of cow slaughter is not proved.
48:08On the contrary, they have been given a license to kill animals in addition to their personal movable property.
48:16Some say that in the Mīmāna Sādarśana, also known as Purva Mīmāna Sādarśana, written by Jaimini, the yagyas
48:24All doubts regarding violence, sacrifice etc. have been removed.
48:30Aa ...
48:32In this regard, I would like to submit that in the oldest available Shabar language of Miman Sadharshan, Shabar has written that
48:41The animals prescribed in the yagyas, that is, whatever is done with the animal prescribed in the yagyas
48:48Yes, that is called animal religion.
49:05That is, these Pashudharma are Upakarana, touching the animal with mantra, Upayanam taking the animal near the hut, Akshanaya Bandha,
49:13Tying a rope to the animal's front right leg and halfway around its head, Upe Niyojanam, tying the animal with the rope,
49:20Blood
49:21Tying with, Sanjapanam, killing the animal by tying the mouth, nose, half tying, Vissanam, cutting the killed animal, these are the pashudharmas
49:30The legislation was passed on the fourth day in the case of domestic animals.
49:51Due to which, in yagyas, the animal is killed and its body parts are offered as sacrifices.
50:21On the basis of the book Jisthira Mimansaka Kutuhalavrutti, it is written that Shamita is the act of killing an animal by half-tying its mouth and nostrils.
50:29Vala Ritwik, priest of Yagya.
50:31There are two types of Shamita, one is the one who kills the animal by tying the mouth and nose and the other is Vishthita, that is, killing the animal
50:40The cutter.
50:41Miman Sa Shabarbhashya Volume 3 Pre 1077
50:46Explaining this sutra, it has been said in Shabarbhashya that this cloma charadhana vaikartananch shamituh tat brahmanaya dadyat.
50:56That is, Kaloma is the name of a particular part of the animal and half Vaikartana is the name of a particular part of the animal and part of Shamita.
51:04It happens.
51:06Give it to the Brahmin.
51:08Almost the same thing is found in the ancient text called Etre Brahman Saath Bata Ek.
51:15Pandit Yudhishthir Mimansaka writes in its description.
51:30In the same, this verse is also found slightly earlier than the text sent.
51:35According to Sayana's interpretation, the word Kaloma means the flesh part lateral to the heart and Vikartan means the other, left, situated in the shoulder.
51:44Product month section means.
51:46After this, what Mimansak ji writes while commenting is very clear and eye-opening.
51:55He writes, The distribution of the flesh of this slaughtered animal by the Brahmin clearly declares that
52:03In the original period of the Atre, i.e. when it was first written, or in the period of its re-enactment by Shaunat
52:11animal power in yagyas
52:25Clearly refusing to accept that it was an adulteration done by anyone, it is further written, or this is animal sacrifice and
52:32Yagyamamsashesha, the eating of the meat left in the yagya, may be an interpolation from later times, but there is no solid evidence to accept it as an interpolation.
52:48In the Meeman Sadarshana's Sutra Manasanthu Savaniyana Chodhana Visheshat dated 3 August 1943, it is said that Savaniyya, Yagi, Purodash, Aahuti
52:59The content should be acceptable
53:03Manasmaya Purodasho is also mentioned in Katyayana Shrota Sutra dated 24 May 1912 and Apastama Shrota Sutra dated 23 November 2011.
53:13Is
53:15In fact, in an even older text called Tandya Brahmana, this 36-year-old Yagya session is mentioned as follows:
53:23Hai Aten Gauraviti Shaktastras Purodasho Yavyavatya Sarvamaridhdhimaranot Tandya Brahman 25 July 2001
53:34That is, after completing the session on the banks of the river named Yavyavati, the Shaktane of the name Gauraviti, who is full of thirst, flesh and blood, all
53:42had achieved such prosperity
53:45Apastama Srauta Sutra 23 November 2012 writes Vatera
54:00That is, after performing the yagya every day for 36 years, at the end of the day the host goes hunting.
54:06And the flesh of the birds he kills is used as purodash.
54:12In other words, in this 36 year yagya, the host kills the dead body for 36 years and burns them in the fire for their month.
54:20I used to jog
54:22Above we have seen two types of animal slaughter in kayagya or for yagya.
54:27One is killing an animal by closing the mouth of the Sandhyapan (evening ritual), the other is killing a deer in hunting for the purpose of sacrifice.
54:35Bring in
54:36But a third type is also written in the Taiktirīya Samhita.
54:42Hridyasyagrevadhyati or Jahavaya or Vakshas is
54:46Taisan
54:47In the sacrifice, the animal should first be pierced in the heart, then in the head, then in the tongue and then in the chest.
54:55Here the third method of killing the animal is mentioned.
54:59Adi Shankaracharya, at the beginning of his commentary on the Brahmasutra, i.e., while commenting on the first sutra on January 1, 2001
55:08It is written
55:10यथा चहर्याद्यावदाना नामानर्त्य नियम is
55:14That is, as in yagyas, there is a rule to pierce the heart first and then the tongue etc.
55:21Is
55:23Here Upmadekar Shankaracharya has in a way supported the said rule.
55:29It is clear that even after slaughtering a cow, it was still called non-violence towards the cow.
55:34This is the height of cruelty and brutality.
55:39We have been accused of promoting beef eating in our article.
55:45This is absolutely wrong
55:48We have not promoted beef eating anywhere in our article.
55:52We have only written that cow slaughter was prevalent at one time in ancient India.
55:58And in our ancient religious texts, the law of cow slaughter and other human sacrifices is also available.
56:05In such a situation, allowing the issue of cow slaughter to be raised for political purposes and to spread communalism is unfair and against the country.
56:15is detrimental to
56:17Every patriot and intellectual will agree with this.
56:23We have not said anywhere in our article that we should attribute beef or meat-eating to a particular phase of history.
56:30The practice of cow slaughter must be revived.
56:35It is one thing to critically study a historical period, and quite another to campaign for its revival.
56:44It's a matter that has nothing to do with us
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