rational Posted June 16 Report Posted June 16 Cow/Bull slaughter and Beef eating in holy texts of HINDUISM. Lately I have seen online of people giving huge respect to the cows and calling them divine by the Hindu believers and portraying that beef eating is a crime according to Hinduism. I believe eating any kind of food is personal choice and should not the be the factor to judge a person. Since I was born in India and Hinduism is the majority, I did some research about what our ancient texts actually say about beef in Hinduism. How much respect does some of the so-called holy texts of Hinduism such as Vedas, Mahabharata, Manusmirti, etc say about eating beef particularly cow meat. You may think, may be beef eating existed only in lower class people during that time but you will be surprised that the priestly class also consumed meat and shared different parts of the animal or cow or ox, accordingly. Everything I present here comes from these holy books. I will give all the references of books and slokas etc. Please go through the books also to cross check, i would recommend you guys to find oldest Holy books. RIG VEDA Rig Veda 10.86.13 वृषा॑कपायि॒ रेव॑ति॒ सुपु॑त्र॒ आदु॒ सुस्नु॑षे । घस॑त्त॒ इन्द्र॑ उ॒क्षण॑: प्रि॒यं का॑चित्क॒रं ह॒विर्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥ वृषाकपायि रेवति सुपुत्र आदु सुस्नुषे । घसत्त इन्द्र उक्षणः प्रियं काचित्करं हविर्विश्वस्मादिन्द्र उत्तरः ॥ English translation “[Vṛṣākapi speaks]: O mother of Vṛṣākapi, wealthy, possessing excellent sons, possessing excellent daughters-in-law, let Indra eat your bulls, (give him) the beloved and most delightful ghī, Indra is above all (the world).” As most of the people who believe in Rigveda believe Sayana bhasya commentary as genuine I posted his commentary. Also gave links to other sources and authors too you can search there also you will find the same meaning. Commentary by Sāyaṇa: Ṛgveda-bhāṣya Mother of Vṛṣākapi: Vṛṣākapayin = wife of Indra; Vṛṣākapi may be a name of Indra, as theshowerer of benefits Padapatha [Accents, Plain, Transliterated]: वृषा॑कपायि । रेव॑ति । सुऽपु॑त्रे । आत् । ऊँ॒ इति॑ । सुऽस्नु॑षे । घस॑त् । ते॒ । इन्द्रः॑ । उ॒क्षणः॑ । प्रि॒यम् । का॒चि॒त्ऽक॒रम् । ह॒विः । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥ वृषाकपायि । रेवति । सुपुत्रे । आत् । ऊँ इति । सुस्नुषे । घसत् । ते । इन्द्रः । उक्षणः । प्रियम् । काचित्करम् । हविः । विश्वस्मात् । इन्द्रः । उत्तरः ॥ vṛṣākapāyi | revati | su-putre | āt | oṃ iti | su-snuṣe | ghasat | te | indraḥ | ukṣaṇaḥ | priyam | kācit-karam | haviḥ | vi śvasmāt | indraḥ | ut-taraḥ Word by word meaning ghasat < ghas [verb], singular, Aorist conj./subj. “eat.” indra < indraḥ < indra [noun], nominative, singular, masculine “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.” ukṣaṇaḥ < ukṣan [noun], accusative, plural, masculine “bull; ukṣan [word].” Rest of the word by word meaning you can get it from the first link Sources 1. https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc839522.html 2. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 3. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 4. Sayana bhashya of Rigveda ( https://archive.org/details/1_20210709_20210709_1152/1/page/n17/mode/2up) 5. https://sacred-texts.com/hin/rigveda/rv10086.htm 6. https://archive.org/details/rigveda-hindi-dr-ganga-sahay-sharma Quote
rational Posted June 16 Author Report Posted June 16 Rig Veda 10.86.14 उ॒क्ष्णो हि मे॒ पञ्च॑दश सा॒कं पच॑न्ति विंश॒तिम् । उ॒ताहम॑द्मि॒ पीव॒ इदु॒भा कु॒क्षी पृ॑णन्ति मे॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥ उक्ष्णो हि मे पञ्चदश साकं पचन्ति विंशतिम् । उताहमद्मि पीव इदुभा कुक्षी पृणन्ति मे विश्वस्मादिन्द्र उत्तरः ॥ English translation: “[Indra speaks]: The worshippers dress for me fifteen (and) twenty bulls; I eat them and (become) fat,they fill both sides of my belly; Indra is above all (the world).” Commentary by Sāyaṇa: Ṛgveda-bhāṣya [Indra speaks]: The worshippers dress for me fifteen (and) twenty bulls; I eat them and (become) fat,they fill both sides of my belly; Indra is above all (the world). Details: Padapatha [Accents, Plain, Transliterated]: उ॒क्ष्णः । हि । मे॒ । पञ्च॑ऽदश । सा॒कम् । पच॑न्ति । विं॒श॒तिम् । उ॒त । अ॒हम् । अ॒द्मि॒ । पीवः॑ । इत् । उ॒भा । कु॒क्षी इति॑ । पृ॒ण॒न्ति॒ । मे॒ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥ उक्ष्णः । हि । मे । पञ्चदश । साकम् । पचन्ति । विंशतिम् । उत । अहम् । अद्मि । पीवः । इत् । उभा । कुक्षी इति । पृणन्ति । मे । विश्वस्मात् । इन्द्रः । उत्तरः ॥ ukṣṇaḥ | hi | me | pañca-daśa | sākam | pacanti | viṃśatim | uta | aham | admi | pīvaḥ | it | ubhā | kukṣī iti | pṛṇanti | me | viśvasmāt | indraḥ | ut-taraḥ Word by word meaning ukṣṇo < ukṣṇaḥ < ukṣan [noun], accusative, plural, masculine “bull; ukṣan [word].” pacanti < pac [verb], plural, Present indikative “heat; cook; digest; boil; ripen; fester; burn; boil; cauterize; fry; cook; suppurate; inflame.” admi < ad [verb], singular, Present indikative “eat; devour.” I am posting just a few words and their meanings which are important of eating meat. Rest of the words and their meaning you can check in the below links Sources 1. https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc839522.html 2. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 3. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 4. Sayana bhashya of Rigveda ( https://archive.org/details/1_20210709_20210709_1152/1/page/n17/mode/2up) 5. https://sacred-texts.com/hin/rigveda/rv10086.htm 6. https://archive.org/details/rigveda-hindi-dr-ganga-sahay-sharma Quote
rational Posted June 16 Author Report Posted June 16 Rig Veda 10.28.3 parent: Sukta 28 Sanskrit text [Accents, Plain, Transliterated]: अद्रि॑णा ते म॒न्दिन॑ इन्द्र॒ तूया॑न्त्सु॒न्वन्ति॒ सोमा॒न्पिब॑सि॒ त्वमे॑षाम् । पच॑न्ति ते वृष॒भाँ अत्सि॒ तेषां॑ पृ॒क्षेण॒ यन्म॑घवन्हू॒यमा॑नः ॥ अद्रिणा ते मन्दिन इन्द्र तूयान्त्सुन्वन्ति सोमान्पिबसि त्वमेषाम् । पचन्ति ते वृषभाँ अत्सि तेषां पृक्षेण यन्मघवन्हूयमानः ॥ adriṇā te mandina indra tūyān sunvanti somān pibasi tvam eṣām | pacanti te vṛṣabhām̐ atsi teṣām pṛkṣeṇa yan maghavan hūyamānaḥ || English translation: “(Vasukra speaks). Your worshippers express with the stone fast flowing exhilarating Soma for you, you drink them; they roast bulls for you, you eat them, when you are invoked, Maghavan, to the sacrificial food.” Commentary by Sāyaṇa: Ṛgveda-bhāṣya They roast bulls: you eat the cattle offered as oblations belonging to the worshippers who cook them for you; Word by word meaning pacanti < pac [verb], plural, Present indikative “heat; cook; digest; boil; ripen; fester; burn; boil; cauterize; fry; cook; suppurate; inflame.” vṛṣabhāṃ < vṛṣabha [noun], accusative, plural, masculine “bull; Vṛṣabha; Vṛṣabha; best.” atsi < ad [verb], singular, Present indikative “eat; devour.” hūyamānaḥ < hu [verb noun], nominative, singular “sacrifice; offer; pour; worship” 1. https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc838813.html 2. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 3. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 4. Sayana bhashya of Rigveda ( https://archive.org/details/1_20210709_20210709_1152/1/page/n17/mode/2up) 5. https://sacred-texts.com/hin/rigveda/rv10028.htm 6. https://archive.org/details/rigveda-hindi-dr-ganga-sahay-sharma Quote
rational Posted June 16 Author Report Posted June 16 Rig Veda 10.91.14 Sanskrit text [Accents, Plain, Transliterated]: यस्मि॒न्नश्वा॑स ऋष॒भास॑ उ॒क्षणो॑ व॒शा मे॒षा अ॑वसृ॒ष्टास॒ आहु॑ताः । की॒ला॒ल॒पे सोम॑पृष्ठाय वे॒धसे॑ हृ॒दा म॒तिं ज॑नये॒ चारु॑म॒ग्नये॑ ॥ यस्मिन्नश्वास ऋषभास उक्षणो वशा मेषा अवसृष्टास आहुताः । कीलालपे सोमपृष्ठाय वेधसे हृदा मतिं जनये चारुमग्नये ॥ yasminn aśvāsa ṛṣabhāsa ukṣaṇo vaśā meṣā avasṛṣṭāsa āhutāḥ | kīlālape somapṛṣṭhāya vedhase hṛdā matiṃ janaye cārum agnaye || English translation: “I offer graceful praise with all my heart to Agni, the drinker of water, whose back is sprinkled withSoma, the ordainer (of the rite), to whom vigorous horses and bulls and barren cows and sheep are consignedas burnt offerings.” Commentary by Sāyaṇa: Ṛgveda-bhāṣya I offer: Yajus. 20.78 has janaya, offer, perhaps addressed to the Adhvaryu Padapatha [Accents, Plain, Transliterated]: यस्मि॑न् । अश्वा॑सः । ऋ॒ष॒भासः॑ । उ॒क्षणः॑ । व॒शाः । मे॒षाः । अ॒व॒ऽसृ॒ष्टासः । आऽहु॑ताः । की॒ला॒ल॒ऽपे । सोम॑ऽपृष्ठाय । वे॒धसे॑ । हृ॒दा । म॒तिम् । ज॒न॒ये॒ । चारु॑म् । अ॒ग्नये॑ ॥ यस्मिन् । अश्वासः । ऋषभासः । उक्षणः । वशाः । मेषाः । अवसृष्टासः । आहुताः । कीलालपे । सोमपृष्ठाय । वेधसे । हृदा । मतिम् । जनये । चारुम् । अग्नये ॥ yasmin | aśvāsaḥ | ṛṣabhāsaḥ | ukṣaṇaḥ | vaśāḥ | meṣāḥ | ava-sṛṣṭāsaḥ | āhutāḥ | kīlāla-pe | soma-pṛṣṭhāya | vedhase | hṛdā | matim | janaye | cārum | agnaye Word by word meaning ukṣaṇo < ukṣaṇaḥ < ukṣan [noun], nominative, plural, masculine “bull; ukṣan [word].” vaśā < vaśāḥ < vaśā [noun], nominative, plural, feminine “cow; female elephant.” kīlālape < kīlāla [noun], neuter “blood; soft drink; water; juice.” 1. https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc839629.html 2. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 3. https://archive.org/details/rigvedacomplete/page/n3/mode/2up 4. Sayana bhashya of Rigveda ( https://archive.org/details/1_20210709_20210709_1152/1/page/n17/mode/2up) 5. https://sacred-texts.com/hin/rigveda/rv10091.htm https://archive.org/details/rigveda-hindi-dr-ganga-sahay-sharma Quote
rational Posted June 16 Author Report Posted June 16 Rig Veda 5.29.8 त्री यच्छ॒ता म॑हि॒षाणा॒मघो॒ मास्त्री सरां॑सि म॒घवा॑ सो॒म्यापा॑: । का॒रं न विश्वे॑ अह्वन्त दे॒वा भर॒मिन्द्रा॑य॒ यदहिं॑ ज॒घान॑ ॥ त्री यच्छता महिषाणामघो मास्त्री सरांसि मघवा सोम्यापाः । कारं न विश्वे अह्वन्त देवा भरमिन्द्राय यदहिं जघान ॥ trī yac chatā mahiṣāṇām agho mās trī sarāṃsi maghavā somyāpāḥ | kāraṃ na viśve ahvanta devā bharam indrāya yad ahiṃ jaghāna || English translation: “When you had eaten the flesh of the three hundred buffaloes, when you who are Maghavan had drunk the three vessels of Soma, when he had slain Ahi, then all the gods summoned Indra, full of food, as if he had been a servant, to the battle.” Commentary by Sāyaṇa: Ṛgveda-bhāṣya When he had slain Ahi: or perhaps yad ahim jaghāna, that he should kill Ahi Padapatha [Accents, Plain, Transliterated]: त्री । यत् । श॒ता । म॒हि॒षाणा॑म् । अघः॑ । माः । त्री । सरां॑सि । म॒घऽवा॑ । सो॒म्या । अपाः॑ । का॒रम् । न । विश्वे॑ । अ॒ह्व॒न्त॒ । दे॒वाः । भर॑म् । इन्द्रा॑य । यत् । अहि॑म् । ज॒घान॑ ॥ त्री । यत् । शता । महिषाणाम् । अघः । माः । त्री । सरांसि । मघवा । सोम्या । अपाः । कारम् । न । विश्वे । अह्वन्त । देवाः । भरम् । इन्द्राय । यत् । अहिम् । जघान ॥ trī | yat | śatā | mahiṣāṇām | aghaḥ | māḥ | trī | sarāṃsi | magha-vā | somyā | apāḥ | kāram | na | viśve | ahvanta | devāḥ | bharam | indrāya | yat | ahim | jaghāna Word by word meaning mahiṣāṇām < mahiṣa [noun], genitive, plural, masculine “Old World buffalo; Mahiṣa; Mahiṣa.” agho < aghaḥ < ghas [verb], singular, Root aorist (Ind.) “eat.” These are some I found out from rig veda. There are other verses where horses were also sacrificed. I won’t be going into those details because this post will be come too long. Please read it yourself. Quote
rational Posted June 16 Author Report Posted June 16 **** WARNING NOT FOR WEAK HEARTS **** YAJURVEDA The Agnistoma Somayaga in the Shukla Yajurveda The Agnistoma Somayaga in the Shukla Yajurveda by Madan Haloi | 2018 | 109,416 words Hinduism Vedic Hinduism This page relates ‘Part 5.8: Sacrifice of sterile cow (anubandhya-pashuyaga)’ of the study on the Agnistoma Somayaga as described in the Shukla Yajurveda (dealing with Vedic Rituals). The Agnistoma sacrifice (lit. “praise of Agni”) connects god with men and is performed in the spring season. It is the model of all the Soma sacrifices and forms a large and complicated ceremony preceded by four preliminary ritualistic days. This thesis deals with all the details involved in the Agnistoma sacrifice. Part 5.8: Sacrifice of sterile cow (anubandhyā-paśuyāga) [Full title: Rites Performed on the Fifth Day: (h) Sacrifice of sterile cow (anubandhyā-paśuyāga)] The Udayanīyeṣṭi is followed by the rite of offering a sterile (anubandhyā) cow. The Adhvaryu completes the rite following the procedure of the Savanīya animal sacrifice and offers the anubandhyā cow to Mitra and Varuṇa[1]. After the killing of the anubandhyā cow, the Adhvaryu directs the Śamitṛ to take out its omentum as well as to search for an embryo. If an embryo is found, then the Adhvaryu directs the Śamitṛ to manage a pot and an uṣṇīṣa i.e., a turban. Having offered the omentum of the cow the Adhvaryu again directs to the Śamitṛ to extract the embryo from the cow’s womb. After the extraction of the embryo from the womb, the Adhvaryu address the embryo with a yajuṣ formula.[2] The formula runs as follows— ejatu daśamāsyo garbho jarāyuṇā saha/ yathāyaṃ vāyurejati yathā samudra ejati/ evāyaṃ daśamāsyo asrajjarāyuṇā saha//[3] Then the embryo is cut at its throat and the liquid is poured out into a pot.As the fatty juice comes out from it, so it represents all the limbs of the embryo. After this, different parts of the cow are cut and these are cooked in the śāmitra fire. The juice of the embryo is also cooked in the same fire. After covering the embryo by the uṣṇīṣa, it is placed beside the śāmitra fire. On the otherhand, the cooked portions are lifted from the fire. The Pratiprasthātṛ fills up the pracaraṇī ladle with the fatty juice. While the Adhvaryu offers the cut out portions i.e., avadāna the Pratiprasthātṛ offers the fatty juice uttering a formula.[4] cont... Quote
rational Posted June 16 Author Report Posted June 16 The formula runs as follows— yasyai te yajñiyo garbho yasyai yonirhiraṇyayī/ aṅgānyahnutā yasya taṃ mātrā samajīgamaṃ svāhā /[5] After making an offering to Vanaṣpati , the Adhvaryu performs the sviṣṭakṛt offering to Agni Sviṣṭakṛt by the remaining portions and after that the Pratiprasthātṛ offers the remaining fatty juice.[6] Here the Pratiprasthātṛ, utters this formula— purudasmo purudasmo viṣurupa indurantarmahimānamanānja dhīraḥ/ ekapadīṃ dvipadīṃ tripadīṃ catuṣpadīmaṣṭāpadīṃ bhuvanānu prathantāṃ svāhā//[7] After having completed the samiṣṭayajuṣ offering, the embryo is offered in the śāmitra fire to the Maruts . After this offering in the fire, the Adhvaryu covers it with the coals of that fire.[8] He performs these two rites uttering the following formulae respectively.[9] — (a) maruto yasya hi kṣaye pāthā divo vimahasaḥ/ sa sugopātamo janaḥ/ (b) mahī dyauḥ pṛthivī ca na imaṃ yajñaṃ mimikṣatām/ pipṛtāṃ no bharīmabhiḥ/ If a sterile cow is not easily available, then a bullock can be offered. If both are not available, then one should simply offer milk mess to Mitra and Varuṇa.[10] SOURCE: https://www.wisdomlib.org/hinduism/essay/the-agnistoma-somayaga-in-the-shukla-yajurveda/d/doc1196252.html#note-t-226847 https://shodhganga.inflibnet.ac.in/bitstream/10603/255606/12/12_chapter%204.pdf https://shodhganga.inflibnet.ac.in/bitstream/10603/255606/13/13_chapter%205.pdf Quote
rational Posted June 16 Author Report Posted June 16 Part 4.11: Animal sacrifice in honour of Agni and Soma After the anuyāja, the Pratiprasthātṛ performs the upayaja[58].Chitrabhanu states that these Upayajas are additional offerings at the end of paśuyāga during the eleven Anuyājas. The offering contains intestines of the animal poured over the burning embers by upayaṣṭṛ (i.e.,the performer of the upayaja).[59] The noteworthy feature of the Agnīṣomīya animal sacrifice is that except in case of the rite of anubandhyā cow, in the Soma sacrifice, the heart spit should not be placed on the earth or thrown in the water. It should be buried in a place which has a mixer of both dry and somewhat wet soil[60]. Having made the main offerings, the Adhvaryu brings the iḍā of the animal offering by the way of the southern side of the havirdhāna shed[61]. The Śatapatha Brāhmaṇa states that the anus is divided into three parts.[62] The one third part of the animal is carried by the Adhvaryu by the same way[63]. From the commentary of Karka on the Kātyāyana Śrautasūtra it is clear that iḍā and the anus are carried to the sadas in order to give these to Hotṛ priest[64]. The Agnīṣomīyapaśuyāga ends with Patnīsaṃyāja i.e., ritual in honour of the wives of the gods.Again in the Śatapatha Brāhmaṇa, it has been said that the rite called Patnīsaṃyāja is performed by the inner side ofthe tail of the animal The Adhvaryu cuts out the iḍā portion too from the same part of the tail of the animal[65]. It is carried by the southern side of the mārjālīya shed[66]. Karka as well as Vidyadhar in their commentaries on Kātyāyana Śrautasūtra mention that it is carried to the patnīśālā and to perform the Patnīsaṃyāja[67]. The path for carrying the tail should be the path between the āhavanīya and the sacrificial post[68]. https://www.wisdomlib.org/hinduism/essay/the-agnistoma-somayaga-in-the-shukla-yajurveda/d/doc1196243.html#note-e-226109 Quote
rational Posted June 16 Author Report Posted June 16 SATAPATHA BRAHMANA Verse 4.5.2.1 vaśāmālabhate | tāmālabhya saṃjñapayanti saṃjñapyāha vapāmutkhidetyutkhidya vapāmanumarśaṃ garbhameṣṭavai brūyātsa yadi na vindanti kimādriyeranyadyu vindanti tatra prāyaścittiḥ kriyate Preview of English translation: 1. They lay hands on the barren cow, and having laid hands on it, they quiet it. It having been quieted 2, he says (to the slaughterer), “Pull out the omentum!” The omentum having been pulled out, let him tell (the slaughterer) to search groping for an embryo. If they do not find one, why need they care? and if they find one, atonement is made therefore. Verse 4.5.2.2 na vai tadavakalpate | yadekām manyamānā ekayevaitayā careyuryaddve manyamānā dvābhyāmiva careyu sthālīṃ caivoṣṇīṣaṃ copakalpayitavai brūyāt Preview of English translation: 2. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two. Let him bid (the slaughterer) get ready the pot (sthali) and the cloth (ushnisha). Verse 4.5.2.3 atha vapayā caranti | yathaiva tasyai caraṇaṃ vapayā caritvādhvaryuśca yajamānaśca punaretaḥ sa āhādhvaryurnirūhaitaṃ garbhamiti taṃ ha nodarato nirūhedārtāyā vai mṛtāyā udarato nirūhanti yadā vai garbhaḥ samṛddho bhavati prajananena vai sa tarhi pratyaṅṅaiti tamapi virujya śroṇī pratyañcaṃ nirūhitavai brūyāt Preview of English translation: 3. They then perform with the omentum, just as its mode of performance is. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, “Pull out that embryo!” otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs. Verse 4.5.2.4 taṃ niruhyamāṇamabhimantrayate | ejatu daśamāsyo garbho jarāyuṇā saheti sa yadāhaijatviti prāṇamevāsminnetaddadhāti daśamāsya iti yadā vai garbhaḥ samṛddho bhavatyatha daśamāsyastametadapyadaśamāsyaṃ santam brahmaṇaiva yajuṣā daśamāsyaṃ karoti Preview of English translation: 4. When it is pulled out, he addresses it with (Vajasaneyi Samhita VIII, 28), “May the embryo of ten months move together with the caul!”—by saying, “May it move,” he puts breath into it; and 'of ten months' he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yajus. Verse 4.5.2.6 tadāhuḥ | kathametaṃ garbhaṃ kuryādityaṅgādaṅgāddhaivāsyāvadyeyuryathaivetareṣāmavadānānāmavadānaṃ tadu tathā na kuryāduta hyeṣo'vikṛtāṅgo bhavatyadhastādeva grīvā apikṛtyaitasyāṃ sthālyāmetam medhaṃ ścotayeyuḥ sarvebhyo vā asyaiṣo'ṅgebhyo medha ścotati tadasya sarveṣāmevāṅgānāmavattam bhavatyavadyanti vaśāyā avadānāni yathaiva teṣāmavadānam Preview of English translation: 6. Here now they say, “What is he to do with that embryo?”—They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let him not do so; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off. Verse 4.5.2.7 tāni paśuśrapaṇe śrapayanti | tadevaitam medhaṃ śrapayantyuṣṇīṣeṇāveṣṭya garbham pārśvataḥ paśuśrapaṇasyopanidadhāti yadā śṛto bhavatyatha samudyāvadānānyevābhijuhoti naitam medhamudvāsayanti paśuṃ tadevaitam medhamudvāsayanti Preview of English translation: 7. They cook them on the cooking-fire of the animal offering: at the same time they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice. Verse 4.5.2.8 taṃ jaghanena cātvālamantareṇa yūpaṃ cāgniṃ ca haranti | dakṣiṇato nidhāya pratiprasthātāvadyatyatha srucorupastṛṇīte'tha manotāyai haviṣo'nuvāca āhāvadyanti vaśāyā avadānānāṃ yathaiva teṣāmavadānam Preview of English translation: 8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthatri cuts off the sacrificial portions. He then makes an under-layer (of ghee) in both offering-spoons, and addresses (the Hotri) for the recitation to the Manota deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them. Verse 4.5.2.10 yasyai te yajñiyo garbha iti | ayajñiyā vai garbhāstametadbrahmaṇaiva yajuṣā yajñiyaṃ karoti yasyai yonihiraṇyayītyado vā etasyai yoniṃ vicindanti yadado niṣkarṣantyamṛtamāyurhiraṇyaṃ tāmevāsyā etadamṛtāṃ yoniṃ karotyaṅgānyahrutā yasya tam mātrā samajīgamaṃ svāheti yadi pumāntsyādyadyu strī syādaṅgānyahrutā yasyai tām mātrā samajīgamaṃ svāheti yadyu avijñāto garbho bhavati puṃskṛtyaiva juhuyātpumāṃso hi garbhā aṅgānyahrutā yasya tam mātrā samajīgamaṃ svāhetyado vā etam mātrā viṣvañcaṃ kurvanti yadado niṣkarṣanti tametadbrahmaṇaiva yajuṣā samardhya madhyato yajñasya punarmātrā saṅgamayati Preview of English translation: 10. With (Vajasaneyi Samhita VIII, 29), “Thou whose fruit is fit for sacrifice,”—for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yajus;—“thou who hast a golden womb,”—for on that former occasion, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal;—“Him whose limbs are unbroken, I have brought together with his mother, Hail!” Thus, if it be a male (embryo); but if it be a female one, with, “Her whose limbs are unbroken, I have brought together with her mother, Hail!” And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, “Him whose limbs are unbroken, I have brought together with his mother, Hail!” For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yajus, he brings it again together with its mother in the midst of the sacrifice Verse 4.5.2.10 purudasmo viṣurūpa induriti | bahudāna iti haitadyadāha purudasma iti viṣurūpa iti viṣurūpā iva hi garbhā indurantarmahimānamānañja dhīra ityantarhyeṣa mātaryakto bhavatyekapadīṃ dvipadīṃ tripadīṃ catuṣpadīmaṣṭāpadīm bhuvanānu prathantāṃ svāheti prathayatyevaināmetatsubhūyo ha jayatyaṣṭāpadyeṣṭvā yaducānaṣṭāpadyā Preview of English translation: 12. With (Vajasaneyi Samhita VIII, 30), “The bountiful multiform juice,”—by 'bountiful' he means to say (the bestower) “of numerous gifts;” and 'the multiform' he says, because embryos are, as it were, multiform,—“The strong juice hath invested itself with greatness:”—for it (the embryo) is indeed invested in the mother.—“May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,”—“Hail!” He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eight-footed one, than by one not eight-footed. Verse 4.5.2.13 tadāhuḥ | kvaitaṃ garbhaṃ kuryāditi vṛkṣa evainamuddadhyurantarikṣāyatanā vai garbhā antarikṣamivaitadyadvṛkṣastadenaṃ sva evāyatane pratiṣṭhāpayati tadu vā āhurya enaṃ tatrānuvyāharedvṛkṣa enam mṛtamuddhāsyantīti tathā haiva syāt Preview of English translation: 13. Here now they say, “What is he to do with that embryo?” They may expose it on a tree; for embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, “They shall expose him dead on a tree,” then verily it would be so. Verse 4.5.2.16 paśuśrapaṇa evainam marudbhyo juhuyāt | ahutādo vai devānām maruto viḍahutamivaitadyadaśṛto garbha āhavanīyādvā eṣa āhṛto bhavati paśuśrapaṇastathāha na bahirdhā yajñādbhavati na pratyakṣamivāhavanīye devānāṃ vai marutastadenam marutsveva pratiṣṭhāpayati Preview of English translation: 16. He may offer it to the Maruts on the cooking-fire of the animal sacrifice; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad), and the uncooked embryo, as it were, is no oblation (ahuta); and the animal cooking-fire is taken from the Ahavaniya: thus indeed it (the embryo) is not excluded from the sacrifice, and yet is not (offered) directly in the Ahavaniya (offering-fire). And the Maruts are of the gods: he thus establishes it with the Maruts. Verse 4.5.2.17 sa hutvaiva samiṣṭayajūṃṣi | prathamāvaśānteṣvaṅgāreṣvetaṃ soṣṇīṣaṃ garbhamādatte taṃ prāṅ tiṣṭhañjuhoti mārutyarcā maruto yasya hi kṣaye pāthā divo vimahasaḥ sa sugopātamo jana iti na svāhākarotyahutādo vai devānām maruto viḍahutamivaitadyadasvāhākṛtaṃ devānāṃ vai marutastadenam marutsveva pratiṣṭhāpayati Preview of English translation: 17. As soon as he has performed the Samishtayajus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (Vajasaneyi Samhita VIII, 31; Rig-veda I. 86, 1),—“Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man.” He utters no Svaha (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Svaha. And the Maruts are of the gods: he thus establishes it with the Maruts. Sources: https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-english/d/doc63239.html https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1053741.html https://archive.org/details/satapathabrahman02egge/page/390/mode/2up https://ignca.gov.in/eBooks/KANVASATAPATHABRAHMAAAM_Vol_III.pdf Quote
rational Posted June 16 Author Report Posted June 16 The Division of the Sacrificial Animal Aitareya Brahmana (a comprehensive analysis) Chapter 1 - Rituals The seventh and eighth books treat principally of the sacrifices of the Kṣattriyas and the relationship in which the princes stand to the Brāhmaṇas. They are from an historical point of view, the most important part of the whole Brāhmaṇa. The seventh pañcika (Aitareya-brāhmaṇa 7.1.3) describes the division of the sacrificial animal. The vivisection of the sacrificial animal into thirty six single pieces as well as their distribution among the officiating priests, the sacrifice, his wife and others are described with great importance. The Division of the Sacrificial Animal. • the two jaws along with the tongue belong to Prastotṛ. • the breast in eagle shape belongs to the Udgātṛ. • the palatal part of the throat to the Pratihartṛ, • the right loin to the Hotṛ., • the left to the Brahman, • the right thigh to the Maitrāvaruṇa, • the left to the Brāhmaṇācchaṅsin, • the right side with the shoulder to the Adhvaryu, • the left to the Udagātṛs, • the left shoulder to the Pratipasthātṛ, • the right lower foreleg to the Neṣṭṛ, • the left to the Potā, • the right foreleg to the Achāvāka, • the left to the Agnīdh, • the right upper foreleg to the Ātreya, • the left to the Sadasya, • the seat and spine to the householder, • the two right feet to the man who gives the fast milk to the householder, • the two left feet to him who gives the fast milk to the wife of the householder, • the lip is common to the two • the tail to the wives, (but they should give it to a Brahman.) • the fleshy growth on the neck and three ribs belong to the Grāvaṣṭut; • three ribs and half the flesh to the Unnetṛ, • the other half of the flesh and the lungs to the slaughterer; it he should give to a Brahman, if he is not a Brahman. • The head belongs to the Subrahmaṇyā priest, • the skin to him who declares the pressing on the next day, • the sacrificial food to all or to the Hotṛ. https://www.wisdomlib.org/hinduism/essay/aitareya-brahmana-analysis/d/doc1599225.html https://ia601509.us.archive.org/4/items/in.ernet.dli.2015.104263/2015.104263.Aitareya-Brahmana-Of-The-Rigveda-Vol1_text.pdf http://www.sanskritweb.net/yajurveda/keith.pdf https://archive.org/details/in.ernet.dli.2015.407784/page/n705/mode/2up?view=theater Quote
rational Posted June 16 Author Report Posted June 16 Mahabharatam Markandeya Samasya Parva And, O Brahmana, king Sivi, the son of Usinara, of great forbearance attained to heaven, which is hard to reach, giving away his own flesh. And in days of yore, O Brahmana, two thousand animals used to be killed every day in the kitchen of king Rantideva; and in the same manner two thousand cows were killed every day; and, O best of regenerate beings, king Rantideva acquired unrivalled reputation by distributing food with meat every day. For the performance of the four monthly rites animals ought to be sacrificed daily. https://www.wisdomlib.org/hinduism/book/the-mahabharata-mohan/d/doc7487.html https://rarebooksocietyofindia.org/book_archive/Mahabharata%20-%20Vana%20Parva.pdf https://dn790007.ca.archive.org/0/items/mahabharataofkri03roypuoft/mahabharataofkri03roypuoft_djvu.txt Quote
rational Posted June 16 Author Report Posted June 16 Animal sacrifices in Special rituals for the departed ancestors (shradda karma) Matysa Purana Chapter 20 CHAPTER XX. The Ri?is asked the sage Sfita to relate to them how the sons of Kaurfika in their fifth cycle of birth, putting an end to their desires, attained emancipation by their power of Yoga.—1. StUa said, once upon a time there lived in Kuruk§etra a virtuous Risi named Kauiika. He had seven sons. Every one of whom did the deeds as connoted by their respective names. They were:—Svasripa, Krodhana, Hinsra, Piduna, Kavi, V4gdu§ta, Pitpvartf. They were pupils of Garga.—2-3. Note.— Svasripa=Moving at pleasure or will. Krodhana—Irascible. Hiusra=Savage. Pisuna—Backbiter. Kavi=Poet. Vftgdu§ta—Scurrilous. Pitj*ivarti=Devotee of the Pitris. After the death of their father the land was visited with a terrible famine when a large number of people were ruined owing to the cessation of rain and many died of starvation. In those days the seven sons of Kautfika used to look after the cow of Garga and were residing in a forest. One day not getting anything to eat they felt fearfully oppressed with the pangs of hunger. In those circumstances they resolved saying we shall eat the cow to appease our hunger. At that stage the youngest of them all, said to his brothers:—“If this cow must be killed, let us sacrifice her to our pitrs in sraddha for the cow sacrificed with that view would decidedly save us from all siiu” “ Do so ” said the oilier brothers to Pitpvarti. The cow was sacrificed and Pitpvarti performed the rfraddha with great devotion. Two brothers officiated for the Bralimanas invited to Viivedeva rite, the rest three similarly officiated for the Brahmanas, invited to take part in the Pitri-karma and the seventh one represented the Atithi. In this way they all after performing the sraddha with due Mantras and Meditating on Pitfis feasted on the sacrificed cow. After that they repaired to their preceptor—Ciarga and delivering the calf to him said “Guru ! the cow has been devoured by the lion, this calf was saved, which take back.”—10. In that way the seven ascetics committed fearlessly a cruel act on the strength of the Vedic injunction and ate the cow. https://www.mahakavya.com/wp-content/uploads/2021/02/matsya-purana-english.pdf https://ia800400.us.archive.org/17/items/Sacred_Books_of_the_Hindus/SBH%2017%20-%20Matsyapurana%20English%20Translation%20Part%201%20-%20Taluqdar%20of%20Oudh%201916.pdf https://archive.org/details/MatsyaPuran1hindi/Matsya%20Puran-1%28hindi%29/page/n173/mode/2up?view=theater Quote
rational Posted June 16 Author Report Posted June 16 Brahma purana Chapter 111 - The details of the Śrāddha ritual 15-33. Pratipat is for riches, Dvitīyā for progeny, Tṛtīyā for sons, Caturthī for destroying foes, Pañcamī for obtaining wealth, Saptamī for lordship, Aṣṭamī for intelligence, Navamī for conjugal relations, Daśamī for fulfilling desire, Ekādaśī for acquiring Vedic knowledge, Dvādaśī for victory, Trayodaśī for increase in progeny, animals, intellect, independence, prosperity, longevity and supremacy, Caturdaśī for those who died in youth or who were killed by weapons and Amāvāsyā for fulfilling all desires including the attainment of heaven as an abode for eternity. O best of sages, I shall now tell you the material for food which pleases the pitṛs and the period of propitiation. If in the Śrāddha, the sacrificial food is offered to the Brahmins, the Pitṛs are fed for a month. If the flesh of a fish is offered, the Grandfathers are fed for two months. If a goat’s flesh is offered, the Pitṛs are fed for three months. If a hare’s flesh is offered, the Pitṛs are fed for four months. If a bird’s flesh is offered, the Pitṛs are fed for five months. If a hog’s flesh is offered, the Pitṛs are fed for six months. If a ram’s flesh is offered the Pitṛs are fed for seven months. If black deer’s flesh is offered the Pitṛs are fed for eight months. If ruru deer’s nine months; if cow’s for ten months; if ram’s for eleven months. If cow’s milk or rice cooked in cow’s milk for one year; if of rhinoceros or of rohita fish for endless period of time. So also food for progeny. He who offers Śrāddha at Gayā with sesamum seeds mixed with sugar, honey or honey-mixture obtains endless stock of corn. The Pitṛs say: “May there be born one in our lineage who may give us oblation of water, rice cooked in milk and mixed with honey, during the rainy season, in Maghānakṣatra.” One should wish for many sons. If even one of them goes to Gayā or marries a girl of eight years or releases a blue-coloured bull or worships Pitṛs in Kṛttikās he obtains heaven. Apastamba Dharma Sutra Praśna I, Paṭala 9, Khaṇḍa 26 (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason. (I guess its ok if there is a reason) https://www.wisdomlib.org/hinduism/book/apastamba-dharma-sutra/d/doc116258.html Praśna II, Paṭala 4, Khaṇḍa 8 7.A cow and the Madhuparka (shall be offered) to the teacher, to an officiating priest, to a father-in-law, and to a king, if they come after a year has elapsed (since their former visit). (might be a good reason to kill a cow) https://www.wisdomlib.org/hinduism/book/apastamba-dharma-sutra/d/doc116272.html Quote
rational Posted June 16 Author Report Posted June 16 Vishnu Smriti 51:64 64. When honouring a guest, at a sacrifice, or when worshipping the manes, or the gods, a man may slay cattle, but not otherwise on any account. https://archive.org/details/vishnu-smriti-pdfdrive/page/n193/mode/2up http://oaks.nvg.org/vishnu-institutes.html#51 Quote
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