Inquiries into the Absolute: Digest 19

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Digest 19, December 13 2001

 

Answers by His Holiness Romapada Swami Maharaja

 

Vegetarianism

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Q.1) In our religion it is stated that we should not eat meat. However what is

the difference between eating plants and eating animals? Either way we are

killing a living entity. The only difference I see is that animals can voice

their agony while plants cannot.

 

Ans.

One living entity is food for another - that's the law of material nature.

One's mere existence in the material world involves some unavoidable 'himsa' or

violence. This does not entitle us to reckless killing, however. As human

beings with higher intelligence, we are meant to follow higher religious

principles and avoid unnecessary violence.

 

By nature's arrangement, human beings can lead a healthy life by taking fruits,

vegetables, grains and milk. Also, by nature's way plants are in a dull state

of consciousness although they have life and do not experience much agony.

Besides, for most part we do not kill a plant or unduly cut short the lifespan

of a plant but only use the products of a plant. Considering all this, animal

killing is a needless violence just for the satisfaction of the tongue.

 

We have to bear in mind, however, that just being vegetarian is not

transcendental in itself. The Vedic standard is that killing or hurting the

plants for one's own satisfaction also involves sin, although much less

compared to unnecessary killing of animals. The only solution, as recommended

in Bhagavad-gita, is to therefore first offer everything in sacrifice to the

Supreme Lord before consuming it. The Supreme Lord is the actual creator and

rightful proprietor and enjoyer of everything; so taking some fruits or

vegetables to offer them to the Supreme Godhead - that is not violence to the

plant, rather the plant derives spiritual benefit and so does the person who

makes the offering and then partakes of the remnants of the Supreme Lord! Such

a God-conscious life based on the directions of the scriptures is the only way

by which man can survive without harming anyone including himself.

 

 

Q.2) Does a man err by consuming non-vegetarian food? What could be its

physiological and spiritual implications?

 

Ans.

Human beings are not meant for consuming animal flesh. Physiologically, the

human body is not adapted to eat and digest flesh - this has been proven in

scientific circles also. There are many back and forth arguments among

scientists about the effect of meat eating, but it is easy to see that there

are many unwanted diseases caused by such a diet and many experiments have also

proved that one can lead a normal, healthy life, in fact healthier life by

vegetarian diet than otherwise.

 

On a deeper level, eating of animal flesh, fish etc., has adverse effects on

the consciousness and character of the people also. We learn from the

Bhagavad-gita that eating of such foods plunge one in the mode of ignorance, in

which one cannot understand right from wrong, especially with respect to

religious principles and spiritual truths.

 

As stated earlier, in the human species of life, we are endowed with higher

intelligence, and therefore we have a higher responsibility to show mercy to

our fellow living beings. Such acts of mercilessness, as are part of the act of

animal slaughter, implicate one in the endless laws of karma, and therefore, as

a reaction to the injustice done to the innocent animals, human society has to

face so many consequences today by way of natural calamities, war, terrorism

and the increasing unrest in the minds of individuals as well as within society

in general.

 

Q.3) Why do we drink milk from the cows? Is that not also inflicting cruelty

upon them?

 

Ans.

Cow's milk is considered to be a miracle food because not only is it rich in

all the nutrients we require for a healthy body but it is also said to help in

developing the finer tissues of the brain by which one can understand the

higher values of life. Cow's milk is in the category of goodness, and even

great sages and saintly persons would subsist only on cow's milk. Not only do

we derive nutrition, but in fact it is said that religious principles are

derived from cow's milk.

 

The cow is endowed with the capacity to give plenty of milk, abundantly more

than what is needed by her own calves - this is nature's arrangement for the

benefit of the humans. In the Vedic culture, every householder maintained at

least one or more cows and the cow was treated like one's own mother. By such

affectionate treatment also the cows give plenty of milk, enough for a whole

community to subsist on. However, the modern day practices of separating the

calves from the cow early and drawing milk from the cow artificially for

commercial purposes are all extremely cruel acts. There is a great need,

therefore, to educate people about the importance and benefits of cow

protection and curb such malpractices. Milking the cows in a natural, loving

atmosphere as described above is in itself, however, harmless and in fact

healthy for the cows. Rather, not doing so unhealthy both to the cow and her

calves.

 

Q.4) Why does Krishna allow millions of cows to be slaughtered even though they

are most dear to Him?

 

Ans.

Nothing happens without the sanction of the Supreme Lord, but God's sanction is

not the same as God's actual desire or will. (Please refer to our earlier

discussions on free-will of the living entity.) Certainly Krishna is not

pleased when such atrocities are performed, and by such acts the human society

is depriving itself of the Lord's mercy, resulting in the endless difficulties

we are presently facing. However, as Krishna promises in Bhagavad-gita, when

there is a great decline in these religious principles, He advents Himself, or

sends His representative to chastise the miscreants and protect the righteous,

to set the situation right again.

 

 

Q.5) In your Krishna Consciouness literature it is always mentioned that the

Supreme God is Lord Krishna, who is also known as Govinda, the protector of the

brahmananas and the cows. People who know about Vedas or about Indian culture

can understand and accept this. How can a man of a different religion or a

different region accept this? How can we convince others that everybody in the

universe is governed by the dietary laws of Vedas?

 

Ans.

Based on time, place and circumstance, based on the particular needs of the

people, apparently different teachings may be presented in different systems of

bona fide religions. We do not deny the existence of such instances of

differences, but that does not indicate a fundamental contradiction.

 

There are many apparent discrepancies in teaching found amongst diverse

religious traditions, but a deeper study and a scrutinizing eye will often

catch the ultimate non-difference of ethics amongst systems of religion that

are actually bona fide.

 

The underlying principle found in all religion is mercifulness. There may be

instances of animal sacrifice or sanction to eat meat in a particular

circumstance. Even within the Vedic literatures there might be such isolated

instances. But there is also the general teaching and injunction that one

should refrain from killing and should be merciful to all beings; this is found

in all of the world's scriptures. No bona fide teachings of God in scripture

recommend unrestricted killing of animals, and in turn the eating of meat;

there is always restriction, which points to the higher principle of

abstinence. And certainly no bona fide scripture encourages maintaining

organized slaughterhouses to regularly kill millions of innocent animals.

Once again, all bona fide religions teach progressive cultivation of

mercifulness. Thus, ultimately there is no clash. For example see

Caitanya-caritamrta Adi Lila Chapter 17.153-171 for a discussion on the

apparent basis of animal sacrifice and eating meat in the Koran. There are many

similar examples. Ultimately, we will find congruity, rather than contradiction

of principles.

 

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Dec 20 2001, Thursday Odana sasthi

 

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