Kichak pleading for Violence.
Kichak pleading for Violence.
O king, hearing these words of Shri Hari refuting his views, he (Kichaka) became restless and disheartened as if a snake charmed by Mantra lost its spirit. He said. 1.
Kichaka: ‘If Veda’s purport is not in favour of violence, then how is it that sacrifices committing violence were performed by sages, gods and kings in the past ? 2.
Haven’t you studied the Vedas, Shastras and Puranas? Are you the only learned man denouncing all others like that! 3.
Listen, immovable objects are the food of moveable animals. Those having no feet like grass are the food of those having feet (animals); those having no hands (like fruits and leaves) are the food of those having hands (like monkeys) and those having four legs are the food of two-legged ones i.e. humans.’
This is a stanza from Srimad Bhagavat authorizing meat eating. It is a customarily and traditionally sanctioned practice also. 4 -5
What you have cited to be the code of conduct promoted by Ushan (Shukracharya) and Shvetaketu is the latest one and it is not an ancient code (set by the scriptures). 6.
Wise and knowledgeable men having insight do not accept the later views, but resort to the ancient ways only.’ 7.
Suvrat said:-
Having heard the words of that imposter posing himself as a learned man, the Lord striking out his statements, spoke thus: 8.
Shri Hari advocating non-violence citing scriptural evidences.
Narayan Muni said:-
Here, I am not blaming those who have committed violence or doing so (or are inclined to do). But whatever I have told you (about non-violence) is in accordance with the Vedic principles. 9.
Listen to what the noble king Bhishm said to Yudhisthir decisively in Moksadharmparv of Mahabharat. 10.
‘Those who are deluded, libertine, non-believing, skeptic and having no proper understanding of values, only they have acclaimed violence.’ 11.
‘In all deeds non-violence should be observed’ says the virtuous Manu. Those who slaughter animals out of sacrificial hall are those who are impelled by their desire for sensual pleasure. 12.
Hence a wise man should follow religious injunctions with understanding of the inner meaning authoritatively. Nonviolence towards all beings is considered the most commendable act (One should abide by authoritative statements while doing any act). 13.
If men kill animals in the name of sacrifice and worship Yupas (wooden posts to which sacrificial animals are tied) as deities with the sole purpose of eating their flesh, it is not true religion or the commendable way of performing religious rites. 14.
Wine, fish, beverages made of palms etc., honey, meat and rice mixed with yellow grains are offered and eaten in the name of deities (like Chandi). These are not at all prescribed by the Vedas, but are brought into practice by cunning, lusty people out of their own fancies. 15.
Stricken by ego, infatuation and greed, they have fashioned these things. The Brahmins knowing the truth of the Vedas and purpose of sacrifice, think of Vishnu only in every rite of sacrifice, and worship Him with Payas (made of milk) flowers etc. They use twigs and logs of specified trees (for sacrificial fire). 16 - 17.
Whatever grains are available in Kartik month are consecrated by sprinkling holy water and cooked by pious hearted men for sacrificial rituals. Only these items are fit to be offered to the gods.’ 18.
Above sentences are the evidences from Mahabharata. O ye the drinker of wine four times a day, Srimad Bhagavat also supports the same view. 19.
‘Those, whose intelligence is clouded by the smoke (coming out of sacrificial fire) and ignorant of the purport of the Vedas assert that the Vedas are nothing more than ritualism. They, be fooled by their exaggerated faith in the scope of fire sacrifices, eventually go by the path of smoke without knowing anything about the true nature of their own self. 20.
Desire-stricken, greedy and pitiable, they mistake the flower (heavenly facilities) for the fruit (of attainment of sat-chit-anand). Men who are cruel to animals, kill and consume them without hesi- tation will in turn be eaten by; those animals in life hereafter. 21.
A man who knows the real intention of the sacred law should not offer or eat meat while performing (obsequies) rites in the honour of the manes. The offerings of roots and fruits that are approved by the sages, free from the tint of violence, are more pleasing to them than the slaughter of animals.’ 22.
In these statements from Bhagavat, killing animals even in sacrifice is disapproved altogether. What then can be said about slaughtering them otherwise? 23.
Most respected, seven ancient sages, Valakhilyas and other great sages like Marichi, the savers of creation commend non- violence and pure food untouched by flesh. 24.
Sage Narad says:-
One who wants to add flesh to his body by eating other’s flesh will certainly be doomed. 25.
Now these are the words of Manu, the first ruler and religious instructor of the world ‘One who does not eat, or kill animal by himself or at other’s hand is the man venerated by all.’ 26.
Brhaspati says:-
‘know that the generous man who has abandoned wine and meat is truly the sacrificer and an ascetic. 27.
One who performs Ashvamedh sacrifice every month for hundred a years, and the one who has strictly abandoned meat are of equal merit - says Bhishma, to Dharmraj Udhishthir. 28 - 29.
One who has taken meat unknowingly and never eating - touching - it again will also get the same fruit.
One that provides protection to all living beings knowing fully well the merits of non-violence is the real life-giver, a dependable friend and a dignified person. He will not be defeated here or hereafter. 30.
‘Mind that life is dearest to oneself, as is to the other. There is no more suffering than death.’ 31.
Even to the sages who have renounced everything and keep meditating on the Supreme Brahman, it is an unpleasant experience when they are slain. Hence in the Holy Scriptures killing them is considered as the greatest sin; even greater than killing a Brahmin. So also is slaying of realized souls that are detached from the body-ego sense. 32-33.
Even gods, enjoying the share of sacrificial offerings (in the form of flesh) are afraid of being put to death (by Asuras). They run away hiding themselves, live in secret places like caves etc. Do they not know that violence against life is sin? 34 -35.
Even deadly killers, frightened and distressed, run hither and thither pitiably when they are victimized. Though they are very cruel themselves, they lose courage and become miserable then. At such times they turn hypocrites and denounce and preach non violence. 36 -37.
If a man hears portents of his death, it creates great fear in their minds and they shiver from the idea of death, though they are well learned. 38.
If so, will the healthy animals hauled and slaughtered by the sinister and greedy for flesh not be deplorably terrified? 39.
How then will such merciless, accursed, brutal and disastrous deaths to innocent animals beget happiness in this and the other world? 40.
Meat cannot be produced from grass, wood or stone; it is got only by killing (tormenting) animals. Hence it is an evil act. 41.
The gods are pleased with oblations of nectar-like food made of grains, ghee etc. offered with auspicious utterances like ‘svaha’, and manes with the word ‘svadha’, for they love moral rectitude. Only demons and goblins eat flesh. Hence it should be abandoned. 42.
He that doesn’t inflict pain to living beings has no fear from any quarter, and to one who is inimical to the beings, fear comes from everywhere, here and hereafter. 43.
If there is no flesh-eater, there will be no killer, nor the seller and purchaser of flesh as well. Hence (to avoid this link of sins) none should eat meat. 44.
Sage Markandeya says:-
‘this sin of violence destroys (three persons) the one who sells it for money, the eater who enjoys it and one who actually fastens and kills the animal. 45.
And this way also the sin falls on one who brings the animal at the order or wish of the buyer, the one who instigates the act, the killer, the seller, the purchaser, the one who cooks it and the one who eats it. All these (seven) are the committers of sin. 46.
No other purpose is served by eating meat than nourishing or adding more flesh to one’s own body - which body is in itself full of sufferings, is undependable and is short-lived. 47.
Thus many a blemish comes to a man because of meat eating; violence against animals is the root of all these sins. 48.
Killers of life transmigrate through lower and lowest species and are tormented with innumerable sorrows of birth, old age, diseases and death.
They are cooked and are burnt in Kumbhipaka, the worst of the hells. They get entangled in the wheel of several birth-deaths. Enslaved, they have to face the miseries of lying in the womb, which is worse than hell. 49 - 50.
Killing even a small insect brings great evil to a man, because all beings are strongly attached to and love utmost, their own life - the Prana. 51.
(One incident in the past exemplifies this truth) ‘Once an insect moving on the street, having heard the sound of an approaching cart, ran away instantly out of fear, to save its life. When asked, it said to the great sage Vyasa, ‘life is most precious and dear to me’. 52.
One who is merciful and assures safety to all living beings, he becomes fearless in this world and in the other world also. None, a snake or beast or evil spirit or demons, kills or injures him who saves others when their life is in danger. 53 - 54.
At the hour of death even animals tremble with fear. Hence man should be compassionate to others as he is to himself. 55.
The word ‘Mamsa’- meat- is explained as ‘one who is eating me (Mam), my flesh in this world, (sah) he will be eaten by me in the other world.’ The word ‘Mamsa’ is thus very meaningful, say wise thinkers. 56.
You have rightly said that religious texts prescribe killing of animals in sacrificial rituals. This doesn’t mean that violence is diametrically endorsed by the Vedas. It is a symbolic way of greatly restricting killing of animals by confining it to ritualistic sacrifices, and sending out a greater message of curbing the tendency of uncontrolled killing by the passionate and unholy who slaughter them for various purposes. 57 - 58.
In the beginning of the creation (of four Yugas), first came Krutayuga (satyauga) wherein the religion that prevailed was truth, charity, austerities, chanting of sacred hymns and bringing welfare to all. Moral excellence was on the rise then. 59.
Those days, people wishing meritorious life hereafter used to perform sacrifice by offering of rice and the like (or grain- products) as a symbol of an animal. 60.
Then came the age when quality of Rajas was defiled by Tamas (delusion and ignorance). Minds of men and of the guardian deities became unsettled. 61.
In the Svayambhuva Manvantara, earlier in Treta age, Indra, by name of Visvajit promoted sacrifice involving animal killing by altering the definition of some Vedic Mantras to mean violence. 62.
Before that he had performed a great sacrifice named Vaji- medh (Asvamedh), killed animal and promoted such practice. 63.
The stories I am telling you about the sacrifices are narrated in VayuPuran, Matsya Puran, Skand Puran and Mahabharat. 64.
As I have said, in the ancient times, the then Indra, by name Vishvajit, was ruling in the period of Svayambhuva Manu. He was an expert in the lore of Mantras. 65.
He proposed to perform Ashvamedh sacrifice with the help of gods who were in his service, collecting plenty of materials. 66.
Then those gods started to offer oblations to the presiding deities of sense organs. In that large, grand sacrifice, by chance, arrived great sages (like Vrddh Vasisth). 67.
Gods worshipped them with due respect. When seated in the sacrificial hall, they saw the abundant provision of materials and the gods with full enthusiasm engaged in the working. 68.
When the sages looked at the helpless animals tied up, crying and wailing pitiably, they spoke to Vishvajit (Indra) in the presence of all. 69.
You have started this anti-religious act of destroying religion itself, here in the form of animal sacrifice. This is not religion but irreligion; violence is not said to be righteousness. 70.
May you perform the sacrifice according to the Agam scriptures, and to your wish. But according to the Vedic rituals, it should be done in view of observing non-violence and protecting ideals of religion. 71.
But that king of gods Indra being in the grip of ego and infatuation paid no heed to the advice of those sage-seers. 72.
All those sages, who were knowers of truth, discussed and argued with him but in vain. Saddened, they again made a treaty with Indra that both sides shall accept king Vasu’s opinion in this matter. Thus they asked Vasu (who came there by chance) who used to stay and move in the sky. 73.
‘O king of great intellect, tell us about the performance of sacrificial ritual?’ He opined thus. 74.
‘In sacrifice, besides animals, other substances like milk, ghee, food grains or fruits may be offered. The Vedas give prominence to violence - in the ritual of sacrifice. 75.
The moment Vasu uttered these words, he fell down to earth. Because of this (vile) speech, he forfeited the felicity of traveling in the sky and became a commoner walking on the earth. 76.
Vasu, the king having knowledge and decisive power of giving correct advice in religious matters faced sudden downfall because of justifying violence in the sacrifice and taking gods’ side. 77.
It is difficult to understand the inner meaning of the Vedas even to the intelligent and learned persons. Hence none can speak of it, without having correct knowledge of performance of rituals. 78.
The Vedas instruct us about sacred duties and rituals according to the status and stages of life and tendencies of each individual (and not the same thing for one and all). Their manifold ways and means are subtle and difficult to understand. 79.
This way in the past, there had been many argumentations and discussions about the performance of sacrifice among gods and sages at the times of Svayambhuva Manu. 80.
Then the sages, seeing that the sacred law was violated by the powerful gods due to unavoidable destiny, they left there and went away from where they had come. 81.
When the group of sages left, the gods performed sacrifice on their own will. Thus the tendencies Rajas and Tamas grew, violence came in to practice in sacrificial rituals. 82.
In course of time such influential tendencies captured the minds of the Brahmins learned in the Shatras, and they interpreted the shastric tenets according to the changed perception. 83.
So, ‘animals should not be slaughtered in sacrifice or otherwise’. Religious and spiritual aspirants should accept the words of advice from the sages as authority. 84.
Non-injury to others, absence of avarice, control over the senses, mercy towards all beings, restraint of mind, celibacy, penance, truthfulness, forgiveness and fortitude are said to be at the root of eternal law. Abstinence from meat-eating is hailed as the highest virtue. 85 - 86.
Principles of non-violence are most ancient and of the highest order. Hence abandon the misgivings and take refuge in Lord Shri krishna. 87.
Shri Hari establishing true religion.
Suvrat said:-
Hearing these words of Shri Hari, Kichak was surprised and realized that Shri Hari was the all-knowing Lord, and that his own thoughts were altogether wrong. 88.
He was not able to argue and justify his own view in support of worshiping the goddess with five Makaras without pitting himself against the standards of righteous code. 89.
Then desisting from his ego and haughtiness he become very much afraid of defending his own ill acts just to save his pride. He bowed to Shri Shri Hari and said: 90.
‘O Narayan Muni, what you have said is true, but tomorrow morning I will bring the old texts of our cult and show them to you. 91.
Now I have work to do. So I will go.’ His face was discoloured. Covering it with a cloth, desperate and trembling, he hurriedly went home with his disciples and followers as if he were a snake rescued from eagle’s mouth. 92 - 93.
The moment he left, the Lord with His followers went to a large pool and took bath to get free from the pollution caused by the presence of that sinister. 94.
Returning to the assembly, the Lord said to his followers, ‘O devotees, I have not argued against worship of the goddess in this debate, but only eradicated anti-religious element in that sect. Disrespect should not be shown to the goddess incarnated for protection of religion. 95 - 96.
Pleasing the learned Brahmins, sitting in the assembly, by his soft and benevolent words from the Shastras, He saved the virtue, declining the ill acts of devilish men. 97.
He eradicated the sinful practices of five Makaras in the Shakta cult by strong authoritative statements from the Shastras. 98.
Then He worshipped the goddess according to the holy rituals with sandal paste, flowers, ghee, milk and eatables made of black gram (vada). 99.
O king, thus establishing the ideals of true-religion Lord Shri Hari stayed there up to Moksada Ekadashi. 100.
On that day He worshipped Lord Krishna with special rituals. People from villages and towns attended it in thousands. 101.
At the end of the festival, Vishnugupta and other devotees coming from Darbhavati humbly prayed and urged the Lord to visit their town. 102.
Pleased by their request, the lord left on the same day and proceeded to their town on a speedy horse. 103.
Sending back the devotees of Jetalpur who had come to see Him, He advanced along with the troop of His attendants and with the sages accompanying Him. On the way he visited places where His devotees dwelt and eventually reached Darbhavati town. 104.
Thus ends the Forty-seventh chapter entitled ‘Shri Hari refuting and defeating a degraded Shakta in the dispute and establishing non-violence in jetalpur’ in the second Prakarana of Satsangijivan, the life story of Lord Narayan, also titled as ‘Dharmashastra’ (the rules of the code of conduct). 47
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