Book Title: History of Vegitarianism and Cow Veneration in India
Author(s): Willem B Bollee
Publisher: Routledge and Kegan Paul Ltd

Previous | Next

Page 113
________________ HISTORY OF VEGETARIANISM IN INDIA whichever stage of life (āśrama) he may live.217 This shows that the rules given in 5, 31-44 are not all of the same origin but contain different views. It is obvious that these rules are only meant for Brāhmaṇas since only they could partake of the sacrificial victim. That the other classes did eat meat and that there was no objection to it, appears from 34 where the sin of a hunter who kills deer for gain is considered to be less grave than that of one-we have to add: Brāhmana - who eats meat at random 218 If a Brāhmana has the desire for meat he is allowed to make an animal of ghee or flour, but he shall never wish to kill an animal at random.219 In 39, it is stated that killing (vadha) on ritual occasions is to be considered as non-killing (avadha) since animals were created for the sake of sacrifice by Svayambhū, and since the sacrifice is [631] meant for the welfare of the whole world.220 And injury (hiņsā) to moving and immovable creatures which is enjoined by the Veda is to be known as non-injury (ahimsā).221 The inclusion of immovable beings goes beyond the intentions of the context which is only concerned with meat-eating, but it represents an old conception mentioned also in 40: Plants, cattle, trees, (other animals) moving horizontally (like tortoises, etc.), and birds, which have met their death for the sake of sacrifice, attain again higher existences.222 The highest bliss is assured to sacrificer and victim alike: 'A twice-born man who knows the true meaning of the Veda and injures animals for these purposes (viz. guest-reception, sacrifice to gods and fathers) makes himself and the animal go to the highest state of existence (in heaven).223 The śloka Manu 5, 41 also occurs in Vasiştha 4,6 at the beginning of the chapter on impurity. Alsdorf (loc. cit., 24) reasonably suggests inadi. 217 M 5,43 gļhe gurāv aranye vā nivasann ātmavān dvijah, nāvedavihitām himsām āpady api samācaret. 218 M 5, 34 na tādríam bhavaty eno mrgahantur dhanārthinah, yādrśam bhavati pretya vșthāmāmsäni khādataḥ. 219 M 5,37 kuryād ghrtapaśum sange kuryāt piştapaśum tathā, na tv eva tu vrtha hantum paśum icchet kadācana. 220 M 5, 39 yajñârtham pašavaḥ systāḥ svayam eva svayambhuvā, yajño 'sya bhūtyai sarvasya tasmād yajñe vadho 'vadhaḥ. 221 M 5, 44 yä vedavihitā himsā niyatāsmimś carácare, ahimsām eva tām vidyad vedad dharmo hi nirbabhau. 222 M5, 40 oşadhyaḥ paśavo vrkṣās tiryañcah pakşiņas tathā, yajñārtham nidhanam prāptāḥ prāpnuvanty ucchritīḥ punaḥ. 223 M 5,42 eşv arthesu paśūn himsan vedatattvārthavid dvijah, ātmānam ca paśum caiva gamayaty uttamām gatim. Cf. 41. 100 For Personal & Private Use Only Jain Education International www.jainelibrary.org

Loading...

Page Navigation
1 ... 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186