Shri Hari condemning non-violence in sacrifice.
Shri Hari condemning non-violence in sacrifice.
Shri Hari attends sacrificial ceremony organized by Jagjivan where He prohibits such ceremonies involving animal sacrifice.
In that town (Bhujanagar) were three famous brothers by the names Kuberjit, Jagatjit and Ramachandra working as ministers of the King. 1.
Those three uterine brothers were staunch supporters of Shakta cult. Wealthy, insolent, full of excessive pride and of villainous character, they were inclined to animal sacrifice. 2.
The eldest among them proposed to perform Somayag and Sautramaniyag and made provision for necessary material in abundance, not procurable to even kings. 3.
For the Yag, he had invited many learned Brahmins from different provinces well versed in sacrificial procedure. 4.
Knowing His high excellence and scholarship in Vedic lore, he invited Narayan Muni to the sacrifice. 5.
The lord went there with His disciples, endorsing the words of Smrti texts that ‘one should go to the place where sacrifice is performed even uninvited, all the more when thus invited.’ 6.
The host honoured Him deservedly and made Him sit on a suitable seat, paid obeisance him and sat before Him. 7.
Learned Brahmins, resplendent like fire, who had come from different regions came forward to salute Him and then sat in their respective seats. 8.
When they were settled in their respective seats in the assembly, saluting Him, Kuberjit spoke with folded palms thus: 9.
‘O great celibate, O lord, you are an expert in enunciating Vedas and Shastras. I pray that you stay here in the town till the completion of the sacrifice. Please accept our services, with your followers, like food etc. Presence of great persons like you embellishes our magnificent sacrifice. 10 -11.
These Brahmins from different places, belonging in high lineages, scholarly in the Vedas and Shastras have gathered. 12.
Some of them are from Kashi (Varanasi), some from Dravid province (South India), others are from Maharashtra and Gaud (Bengal) and some from Gujarat. 13.
I, together with all these Brahmins wish that you stay here O virtuous one, stay peacefully and preside over the sacrifice.’ 14.
Suvrat said:-
Having heard these words from him and on seeing a number of goats to be killed tied up there crying piteously, the compassionate Shri Hari said thus: 15.
Narayan Muni said:-
‘O Brahmin, your brothers, relatives and other Brahmins following religious tenets listen, whatever I tell you is for the good of all. 16.
‘It is said that first of all a wise person should not go to the assembly where controversial issues are discussed. In case he goes, he should speak the truth only. If he keeps quiet or speaks otherwise, it is as good as committing a sin. So I speak only the truth. 17.
It is advised that sacrifice without killing innocent animals is for the good of all, particularly for Brahmins and good-natured men. 18.
It is not proper for a righteous Brahmin to take meat though as part of rituals, for it has come at the price of sacrificing an innocent animal. 19.
It is not good for a merciful Brahmin, to witness the act of killing a wailing animal and cutting of its limbs. 20.
O Kuberji, you are saying that these Brahmins are virtuous. How then will they do such devilish acts? 21.
Their status and their worth as Brahmins would then be lost. Without moral rectitude these two (status and worth) will not stay with them in spite of their scholarship etc. 22.
O Brahmin, Here I quote some of the statements from the religious text cited by preacher Hemadri. 23.
Characteristics of a true Brahmin.
‘O King, mere caste, lineage, studies in Vedas and scholarship in Shastras do not make a Brahmin venerable. Purity of character is the basis of true Brahmin-hood.’ 24.
‘For one who is characterless, caste, scholarship etc., do not lend credence. Are not even insects born of fragrant flowers? (Yet they are not regarded highly)’ 25.
‘O King, only learning the Vedas should not be taken as sign of a Brahmin. O good one, it is his moral conduct that should be observed. Don’t the demons (Rakshas) study Vedas and Shastras too?’ 26.
‘What is the use of the scholarship of that wicked man who, akin to an actor, talks and studies for display? The real scholar is one who actually brings it into practice. 27.
Like water in a skull or milk in a bag made of dog skin becomes tasteless because of the container, so is learning that is
characterless. 28.
‘So, O noble one, know that integrity is the sign of a Brahmin. An ill-behaved man though well versed in the Vedas is reckoned as lower than a low caste by the scriptures. 29.
‘O King, in whom truth, restraint, penance, charity, nonviolence and control of the senses are found, he is the Brahmin according to the scriptures.’ 30.
‘One who always observes non-violence, offers oblations in the sacred fire, is true to his wife and is generous is said to be a Brahmin.’ 31.
‘In whom qualities like truth, charity, forgiveness, character, compassion, mercy and gentleness are seen, gods know him as Brahman, on this earth. 32.
‘Penance, observing religious duties, restrain, charity, truth, purity, scholarship, mercy, wisdom, humility and non-thieving are the indicators that one is a Brahmin. 33.
‘Performing sacrifice, observing austerities, having mercy, charity, truth, purity, aversion from vile, learning, spiritual know- ledge and faith are the distinguishing qualities of a Brahmin.’ 34.
‘Those endowed with patience, control of sense organs, full of Vedic knowledge, of subdued senses, abstaining from violence towards animals and constrained while accepting gifts are the real Brahmins, the saviors of humanity. 35.
‘Patience, control of the senses, mercy, truth, charity, virtue, austerities, learning, these eight qualities indicate merits of an esteemed Brahmin. 36.
‘Neither learning nor penance is adequate for being a true Brahmin, unless these are combined with a good character.’ 37.
O best of the Brahmins, there are many such proclamations about Brahmins (born in first caste) being merciful. Righteous men abide by them. 38.
Hence this sacrifice that you propose to perform should be sans killing of animals. Only then will it be conducive to the good of all. 39.
O Brahmin, such worthy Brahmins will not even think of killing innocent animals. 40.
I am very much pained. My heart is overcome with mercy at the sight of these dispirited crying animals tied up here! 41.
Sacrifice can be performed by offering food substances like rice, yava (barley) and aqueous liquids like milk, curds and ghee. That will satisfy the deities. 42.
In the holy books, deities - gods - are told to be pious and good, while the deluded and ignorant Asuras - demons - are of Tamas character and humans are Rajas - acting under pressure of desires and passions. 43.
Deities reside high in the heavens, men in the middle, on earth, and Asuras in the lower region. Demons like wines and flesh due to their Tamasic nature and O Brahmin, gods being goodness personified, they like pure food, ghee and other substances made of grains etc. 44.
In normal conditions, offering meat to gods is not proper, except on rare occasions, in scarcity or in total unavailability of food. 45.
Here, even when ample food and other substances like milk are available without any difficulty, you perform sacrifice involving animal killing, which is condemned by people and by scriptures. 46.
If you set free these animals and perform sacrifice offering pure, auspicious substances like milk etc. to the gods, only then will I stay here. 47.
Suvrat said:-
Hearing these words from Sri Hari, the Brahmin became confused. Some good-natured Brahmins thought it to be true and worthy of consideration. 48.
Then, Jagajivan, one of the three brothers, boastful and arrogant, encouraged by Brahmins from Kashi and elsewhere, and instigated by his own Rajasic and Tamasic tendencies (full of passion and delusion) spoke thus: 49.
It is said in the Vedas that animals are born to be killed in sacrifices, and those who slaughter them for other purposes are the Asuras. 50.
Wise men do not think of killing of animals to be acts of violence, for it is prescribed by the Vedas. Hence, O celibate, animal sacrifices are done in thousands by the ancients. 51.
Who is capable to change the injunctions set by the Vedic traditions? We are executing sacrifice in accordance with Vedic rules. 52.
Meaningful interpretation of violence referred to in Vedas.
Suvrat said:-
Then hearing these words of one who was interested in violence, and not knowing the purport of the Vedas, the Lord spoke again for his good. 53.
Narayan Muni spoke. ‘O Brahmin, Vedas do not stipulate violence. It is not the cardinal teaching of the Vedas. It is advised only to curb or limit the tendency of killing on account of uncontrolled passion. 54.
Men of Rajasik and Tamasik nature are normally inclined to kill animals. There is no need of particular instructions or injunctions for them in this regard. 55.
In case of having inclination to violence, it may be done in sacrifice (only). Thus saying the Vedas have restricted violence O Brahmin, (and not permitted it). 56.
Vedas mean abstention from violence undoubtedly. This fact is ascertained in Srimad Bhagavata. Listen: 57.
‘People in general have natural desire for sex, eating meat and drinking wine. No urging is necessary for that. But to regulate these tendencies (that they may not go for it indiscriminately and uncontrolled) rules are made for their rightful fulfillment like marriage for sex, festivals like Yags as Sautramani (Suragraha) for eating meat and drinking wine etc. Nevertheless, abstinence from these is considered desirable. 58.
It is typical of the Vedas to instruct indirectly; the sweet loving children take sugarcoated medicine agreeably. Similarly, regulated by ritual, these tendencies lead to getting rid of excesses. 59.
Hence never think that the Vedas sanction violence. Else, disaster will befall unto you, no doubt. 60.
The fall of King Uparichar Vasu.
In the olden days there was a king named Uparichara Vasu (Vasu moving in the skies). Gods and sages sought this clarification from him: Do Vedas support violence? Thus asked, the King replied, ‘Yes, Vedas are prone to violence.’ At that very moment he fell down to the earth. 61- 62.
Notwithstanding that he always moved about in the sky, he immediately fell on uttering those words. This story is narrated in Vayu Puran, Matsya Purana and Mahabharat. 63.
If the Vedas were inclined to violence, how did King Vasu, after uttering these words fall down in a moment O Brahmin? 64.
Hence, be it known that non-indulgence in violence is the moral of the Vedas. Thus advised, infuriated with anger, he again crossed Krishna. 65.
‘In sacrifice, all the animals are sanctified by priests uttering Mantras, by virtue of which they are freed from their beastly life and will attain heaven! 66.
O ascetic, violence in sacrifice is a religious act altogether. Naming it as irreligious does not look agreeable to this assembly of learned Brahmins. 67.
Here, the words of the Lord are authoritative. ‘Virtuous men that eat the sacrificial remains are freed from all blemishes.’ (Bhagavad-Gita -3. 13) 68.
Hearing these words of that hypocrite who was evidently fond of flesh eating under the guise of sacrifice and arguing unrighteous to be righteous, the Lord said: 69.
Narayan Muni said:-
‘Your opinion that killing animals is a righteous act is not agreeable to wise men. Fruit of virtue is happiness and that of sinful act is sorrow.’ 70.
It is said by Narad in SrimadBhagavata that the act of killing animals brings only misfortune. O Brahmin, I tell thee. 71.
Benevolent sage Narad, knower of the Self instructed King Prachinabarhi who was steeped in Vedic ritualism. 72.
‘O King, protector of the subjects, look at the flocks and herds of innocent animals in thousands you have killed ruthlessly in sacrifices. Now they are waiting on the path of your journey post death, recalling the suffering you have inflicted on them, to torment you by their iron weapon like horns, enraged with vengeance on you (Srimad Bhagavat: 4.25.7-8). 73.74.
(Narad, telling Prachinabarhi the story of Puranjan who was engaged in animal sacrifice, said) ‘The animals that had cruelly been put to death by him for sacrifice, now attacked him (Puranjan) and tore him to pieces with their sharp horns.’ (Srimad Bhagavat: 4.28.26). 75.
When the King (Prachinbarhi) heard this story, he abandoned all animal sacrifices and took to rituals without violence. 76.
Hence, O wise man, having a good name in this kingdom, it is proper on your part that you perform the sacrifice by observing non-violence’. 77.
Arrival of Shree Hari in Dhamadkapur.
Suvrat said:-
In spite of the advice of Shri Hari, he (Jagjivan) did not move from his resolve. Shri Hari, knowing him to be full of pride,immediately left that place and went to His own residence. 78.
Next day Shri Hari left the city instructing His devotees, who accompanied Him on His way, to observe religious duties steadfastly. 79.
Then he sent His devotees back and proceeded further, according blessings to the devotees on the way, and reached Dhamakapur after a few days. 80.
Disaster falls on the animal sacrificers.
Not listening to Shri Hari’s advice, that deluded, insolent and arrogant Brahmin resumed his practice of killing animals for sacrifice. 81.
O King, disrespecting Shri Hari’s words and that of the Vedas and attempting to establish Veda’s endorsement of violence brought disaster to him. 82.
By god’s will, unexpectedly, the King (of Bhuj) becoming angry with him attacked with his army and extirpated the sacrifice. As in the past Veerabhadra destroyed Daksha Prajapati insulting Shiva, in the same way the King ruined it. 83 -84.
The King’s soldiers looted his wealth, his vehicles, household things, utensils of sacrifice and heaps of cooked food. 85.
Those three brothers overpowered by pride, along with their men, under Kuberjit fought furiously. 86.
Beaten by the long bearded Yavanas, the Brahmins from Kashi and other places ran away in fear. 87.
At that time the King stopped and called back his deadly soldiers who were chasing those fear stricken Brahmins wailing and running away, robbed of everything. 88.
In that battle those three brothers with their eyes reddened in wrath, furiously fighting with weapons in their hands, were killed by the swords of the bloody soldiers. 89.
They, with their sons and relations, were instantly devoured by predators like herons and vultures. 90.
There occurred a great havoc everywhere in that town. People thought that it was the result of defying Shri Hari’s advice. 91.
O King, there was a cry on all sides that killing animals in the name of god, brings disaster. 92.
O King, since then, righteous people on the earth abandoned killing animals, eating meat and drinking wine. 93.
Thus Narayan’s noble exploits like eradicating malpractices of wicked demons became famous everywhere.
By that, Dharma, his wife and sons felt exalted and happy. 94
Thus ends the nineteenth chapter entitled ‘Shri Hari Preaching and establishing Nonviolence’ in the second Prakarana of Satsangijivan, the life story of Lord Narayan, also titled as ‘Dharmashastra’ (the rules of the code of conduct). 19.
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