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Hinduism and Vegetarianism
In the May/June 2000 issue of the popular magazine Hinduism Today, an article
entitled "Nine Questions" attempts to offer guidance to Hindus seeking answers to various questions on Hindu philosophy. Sadly, the magazine authors take a very noncommittal position on the issue of vegetarianism in Hindu life. While praising the choice of a vegetarian diet, they seemed to indicate that the decision to adopt it should depend on one's background and personal choice. It was reasoned therein that Hinduism "does not lay down rigid do's and don'ts," and hence, it was concluded that Hindus are free to make their own decision on this point.
But if "Hinduism" is to have any meaning as a spiritual way of life, then it must be based
on some sort of authority. Orthodox Hindus accept the Vedas and their supplementary literatures (such as the Puraanas, Itihaasas, and Dharma-shaastras) as a spotless authority for spiritual knowledge. If everyone were asked to simply believe and do according to his or her personal whim, then ethics and morality would forever be subject to the norms of a society at any given time. This is a chilling thought when one considers the degradation of moral values that continues to occur even within Hindu society today. Even scriptures popularly identified as "Hindu" clearly contradict the idea that morality should be so subjective. Bhagavad-Giitaa 16.23 says that those who discard scriptural injunctions attain neither happiness, perfection, nor the supreme goal (na sa siddhim avaapnoti na sukha.m na paraa.m gatim). [1] Hence, the Giitaa advises that the scriptures be used to determine what one's duties are and what activities are forbidden (tasmaach chhastra.m pramaaNa.m te kaaryaakaarya-vyavasthitau). [2] Therefore, a true Hindu must rely on the directions given by scripture instead of choosing his or her diet on the basis of personal preference, and hence he will want to know whether Vedic scriptures sanction meat-eating or prohibit it.
Hindu scriptures are unanimously clear on the negative consequences of meat-eating
and animal slaughter. The Bhaagavata Puraana 11.5.14 says that those who harm animals (pashuun druhyanti) are impious (asantaH) and will be slain in their next lives by the very animals which they killed (pretya khaadanti te cha taan). [3] This is also confirmed by Manu Dharma Shaastra 5.33. [4] Hence, the word "meat" is known in Sanskrit as "maam sa" (literally "me-he"), thus indicating the reversal of fates which befall slayer and slain. [5] Indeed, Manu Smriti 5.38 states, "As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births." [6] One might argue that only the person who kills the animal is getting punished, and that the person who innocently purchases the meat for consumption cannot suffer blame. But this is also contradicted by Manu in verse 5.51: "He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal)." [7] Manu (5.13) explicitly forbids meat obtained from a slaughterhouse [8]. Therefore, there can be no doubt that all persons involved in the slaughter, sale, purchase, and eating of meat are all treated as killers of the animal, and thus they are all severely punished according to Hindu scriptures.
One might wonder how Vedas can prohibit meat-eating when they are sometimes
found to contain rules for animal sacrifices. It is true that the karma-kaanda portion of the Vedas contain formulas for the regulated sacrifice of certain animals. However, far from encouraging the cruel slaughter of animals, these sacrifices are meant for the ultimate renunciation of meat-eating. This is clearly stated in the 11th skandha of the Bhaagavata Puraana which says in regards to those sacrifices that "nivR^ittiriShtaa" or "renunciation is the desired end." [9] The idea is that if a person were required to perform a very elaborate sacrifice just to eat meat, he would eventually feel it is not worth his trouble and simply give up the habit. If properly sacrificed according to Vedic standards, animals get the benefit of a higher birth as confirmed in Manu Smriti 5.40. [10] As a result of such successful sacrifices, ordinary people no doubt develop faith in the power of the Vedic mantras. However, according to Manu Smriti 5.42, the success of these sacrifices presupposes the fact that they are properly performed by a priest who is "vedatattvaarthavid dvijaH," or in other words one who is initiated into spiritual life, trained in the proper pronunciation of the mantras, and actually knows the meaning of the Vedas. [11] In the Bhaagavata Puraana 4.25.7-8, the great sage Naarada reveals to King Praachiinabarhi that the large number of animals the King had slain in Vedic sacrifices were preparing to seek vengence on him in his next life. [12] This was because the King, though well intentioned, had allowed the sacrifices to be performed improperly. Because of the risk of unknowingly allowing discrepancies, one should therefore not be attached to the idea of performing Vedic animal sacrifices. In Kali yuga, the current age, there is a shortage of brahmins who can correctly perform these elaborate sacrifices and pronounce mantras according to the ancient Vedic standards. Therefore, the Brahma-Vaivarta Puraana, Krishna-janma-khanda 185.180 explicitly forbids the performance of animal sacrifices in Kali Yuga. [13] And because these sacrifices are now prohibited, this means that even meat-eating must be prohibited, since the only way one can lawfully eat meat is through the perfomance of the appropriate Vedic sacrifice. Manu (5.49) therefore concludes, "Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh." [14]
It is therefore the duty of all scripturally and morally conscientious Hindus to embrace a
strictly vegetarian diet, avoiding all forms of meat, fish, and eggs. Hindu scriptures clearly denounce meat-eating as cruel and self-destructive, both of which can be verified by common sense ethics and modern, medical literature. The ancient system of Vedic animal sacrifices, in which an animal was occasionally sacrificed to be given a higher birth, is no justification for the existence of the modern, large-scale, slaughterhouse in which animals are butchered without compassion for food. By adopting a vegetarian diet, Hindus are not only refusing to fund an industry that ruthlessly slaughters living creatures for profit. They will also be following in the best traditions of their culture, which the Hindus scriptures unambiguously support.
H. Krishna Susarla, MD
Cleveland, Ohio
Verses Cited:
The verses quoted are encoded into ascii characters according to a modified
ITRANS standard given below:
a aa i ii u uu R^i R^I e ai o au .m (anusvaara) H (visarga)
ka kha ga gha .na
cha chha ja jha ~na
Ta Tha Da Dha Na
pa pha ba bha ma
ya ra la va
[1] Bhagavad Giitaa 16th adhyaaya, 23rd shloka
yaH shaastravidhim utsR^ijya vartate kaamakaarataH |
na sa siddhim avaapnoti na sukha.m na paraa.m gatim || giitaa 16.23 ||
Having cast aside the injunctions of scripture, he who acts in an arbitrary
way according to his own sweet will neither attains perfection nor the
supreme goal nor even happiness (bhagavad-giitaa 16.23).
[2] Bhagavad Giitaa 16th adhyaaya, 24th shloka
tasmaachchhaastra.m pramaaNa.m te kaaryaakaaryavyavasthitau |
j~naatvaa shaastravidhaanokta.m karma kartum ihaarhasi || giitaa 16.24 ||
Therefore, the scripture alone is your guide in determining what should be
done and what should not be done. Knowing this, you ought to perform only
such action as is ordained by the scriptures (bhagavad-giitaa 16.24).
[3] Bhaagavata Puraana 11th skandha, 5th adhyaaya, 14th shloka
ye tvaneva.mvido'santaH stabdhaaH sadabhimaaninaH |
pashuun druhyanti vishrabdhaaH pretya khaadanti te cha taan || bhaa 11.5.14
||
Those who are ignorant of this real Dharma and, though wicked and haughty,
account themselves virtuous kill animals without any feeling of remorse or
fear of punishment, and are devoured by those very animals in their next
birth (bhaagavata puraaNa 11.5.14).
[4] Manu Smriti 5th adhyaaya, 33rd shloka
naadyaadavidhinaa maa.msa.m vidhij~no'naapadi dvijaH |
jagdhvaa hyavidhinaa maa.msa.m pretastairadyate'vashaH || MS 5.33 ||
A twice-born man who knows the law, must not eat meat except in conformity
with the law; for if he has eaten it unlawfully, he will, unable to save
himself, be eaten after death by his (victims) (manu smR^iti 5.33).
NOTE: Here "twice-born" refers to those initiated into spiritual life, but
common sense suggests that it should also be taken to include anyone who is
interested in religion though not officially initiated. Reference #3 makes a
similar statement, although not distinguishing between those who are
twice-born and those who are not. Also, "law" here refers to the regulations
of the Vedas.
[5] Manu Smriti 5th adhyaaya, 55th shloka
maa.m sa bhakShayitaa'mutra yasya maa.msamihaad myaham |
etatmaa.msasya maa.msatva.m pravadanti maniiShiNaH || MS 5.55 ||
'Me he (mam sah)' will devour in the next (world), whose flesh I eat in this
(life); the wise declare this (to be) the real meaning of the word 'flesh'
(mamsah) (manu smR^iti 5.55).
[6] Manu Smriti 5th adhyaaya, 38th shloka
yaavanti pashuromaaNi taavatkR^itvo ha maaraNam |
vR^ithaapashughnaH praapnoti pretya janmani janmani || MS 5.38 ||
As many hairs as the slain beast has, so often indeed will he who killed it
without a (lawful) reason suffer a violent death in future births (manu
smR^iti 5.38).
[7] Manu Smriti 5th adhyaaya, 51st shloka
anumantaa vishasitaa nihantaa krayavikrayii |
sa.mskartaa chopahartaa cha khaadakashcheti ghaatakaaH || MS 5.51 ||
He who permits (the slaughter of an animal), he who cuts it up, he who kills
it, he who buys or sells (meat), he who cooks it, he who
serves it up, and he who eats it, (must all be considered as) the slayers
(of the animal) (manu smR^iti 5.51).
[8] Manu Smriti 5th adhyaaya, 13th shloka
pratudaa~njaalapaadaa.mshcha koyaShTinakhaviShkiraan |
nimajjatashcha matsyaadaan sauna.m valluurameva cha || MS 5.13 ||
Those which feed striking with their beaks, web-footed birds, the Koyashti,
those which scratch with their toes, those which dive and live on fish, meat
from a slaughter-house and dried meat, (manu-smR^iti 5.13).
NOTE: This is a partial listing of things prohibited from consumption.
[9] Bhaagavata Puraana 11th skandha, 5th adhyaaya, 11th shloka
loke vyavaayaamiShamadyasevaa nityaa hi jantor na hi tatra codanaa |
vyavasthitis teShu vivaahayaj~na suraagrahair aasu nivR^ittir iShTaa || bhaa
11.5.11 ||
Man is naturally inclined towards the enjoyment of sexual pleasure, flesh
and wine. No rules enjoin him to indulge in them. A certain check is
provided over these tendencies (by the Shaastra) by permitting sexual
commerce with one's wedded wife, meat-eating at the end of an animal
sacrifice, drinking of wine during a Sautraamanii sacrifice (in the case of
those who are addicted to these); the (real) intention (of the Shaastra) is
to turn man away from them (bhaagavata puraaNa 11.5.11).
[10] Manu Smriti 5th adhyaaya, 40th shloka
oShadhyaH pashavo vR^ikShaastirya~nchaH pakShiNastathaa |
yaj~naartha.m nidhana.m praaptaaH praapnuvantyusR^itiiH punaH || MS 5.40 ||
Herbs, trees, cattle, birds, and (other) animals that have been destroyed
for sacrifices, receive (being reborn) higher existences (manu-smR^iti
5.40).
[11] Manu Smriti 5th adhyaaya, 42nd shloka
eShvartheShu pashuun hi.msan vedatattvarthavid dvijaH |
aatmaana.m cha pashu.m chaiva gamayatyuttama.m gatim || MS 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-smR^iti 5.42).
[12] Bhaagavata Puraana 4th skandha, 25th adhyaaya, shlokas 7 and 8
naarada uvaacha
bho bhoH prajaapate raajan pashuun pashya tvayaadhvare |
sa.mj~naapitaa~njiivasaN^ghaannirghR^iNena sahasrashaH || bhaa 4.25.7 ||
ete tvaa.m sampratiikShante smaranto vaishasa.m tava |
samparetam ayaH kuuTaishchhindantyutthitamanyavaH || bhaa 4.25.8 ||
Naarada said,
O ruler of men, O king, behold the multitudes of creatures slaughtered by
you in thousands as animals for sacrifice, merciless that you are
(bhaagavata puraaNa 4.25.7).
Retaining the memory of your cruelty, they eagerly wait for you, their anger
having been roused (by the recollection), and will tear you with their
horns, made of steel, when you have departed to the other world (bhaagavata
puraaNa 4.25.8).
[13] Brahma-Vaivarta Puraana, Krishna-janma-khanda, 185th adhyaaya, 180th
shloka
ashvamedha.m gavaalambha.m sannaaysa.m palapaitR^ikam |
devareNa sutotpatti.m kalau pa~ncha vivarjayet || BVP, KJK 185.180 ||
In this Age of Kali, five acts are forbidden: the offering of a horse in
sacrifice, the offering of a cow in sacrifice, the acceptance of the order
of sannysa, the offering of oblations of flesh to the forefathers, and a
man's begetting children in his brother's wife (brahma-vaivarta puraaNa,
kR^iShNa-janma-khaNDa 185.180).
[14]
samutpatti.m cha maa.msasya vadhabandhau cha dehinaam |
prasamiikShya nivarteta sarvamaa.msasya bhakShaNaat || MS 5.49 ||
Having well considered the (disgusting) origin of flesh and the (cruelty
of) fettering and slaying corporeal beings, let him entirely abstain from
eating flesh (manu-smR^iti 5.49).
References:
The BhagavadGita or The Song Divine. With Sanskrit text and an English
translation. Thirty-third edition, 1994. Gita Press, Gorakhpur, India.
Srimad Bhagavata Mahapurana. With Sanskrit Text and English Translation.
Part II. Rendered into English by C.L. Goswami M.A., Shastri. Fourth
Edition, 1997. Gita Press, Gorakphur, India.
The Laws of Manu. Translated by G. Buhler.
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