Court ruling on animal sacrifice bolsters activists

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Thursday, September 21, 2006

NATURE NEWS

Court ruling on animal sacrifice bolsters activists

1 Hour,8 minutes Ago

Kolkata,

 

Animal rights crusaders in this metropolis are

celebrating a recent court ruling that has called for an end to the tradition of

sacrificinganimals in the open at the famous Kalighat temple.

 

 

While the Sep 15 ruling of the Calcutta High Court came as a blow

to the temple panda, or chief priest, it was a verdict delayed but not

denied for animal lovers who had started protesting the practice in 2000.

 

A division bench consisting of Chief Justice V.S. Sirpurkar and

Justice Nadira Patherya, hearing a petition by one P.R. Goenka,

said open slaughter was banned in Kolkata as per municipal laws. It added that

the

Kalighat temple was a tourist destination and visitors could not be

forced to watch the bloodbath.

 

How can a tourist be exposed to this? the judges asked.

 

The temple of Goddess Kali, one of the principal deities of

Bengal, is located on the banks of the Hooghly river in Kolkata. Millions of

visitors from the state and outside visit the 200-year-old temple every year.

 

" In the past we protested in front of the Kalighat temple on Kali

Puja day(Oct 27, 2000), which resulted in a considerable reduction in the

number of animal sacrifices, " said Debasis Chakrabarti of People for Animals

(PFA).

 

" Because of our protest, Nepal King Gyanendra abstained from the

animalsacrifice during his last visit to Kolkata in June 2002, "

Chakrabarti told IANS.

 

He said the practice could not go on in the name of religion.

 

" We cannot go back to medieval practices. We must move ahead. In

the name of religion you can even carry out human sacrifices and it still

takes place in many parts in India to our shock and disbelief, " he said.

 

" If you want to offer blood to mother goddess Kali, why not give

human blood for the benefit of human society? " Chakrabarti asked.

 

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[Guest guest]

" In the past we protested in front of the Kalighat temple on Kali

Puja day(Oct 27, 2000), which resulted in a considerable reduction in the

number of animal sacrifices, " said Debasis Chakrabarti of People for Animals

(PFA).

He said the practice could not go on in the name of religion.

*IN THE NAME OF RELIGION, IS IT? THE RELIGION SPECIFICALLY LAYS DOWN

GUIDELINES FOR ANIMAL SACRIFICE. THESE GUYS ARE DEVOTED FOLLOWERS OF THE

VEDAS WHIICH CONDONE ANIMAL SACRIFICE. WE SHOULD RESPECT ALL RELIGIONS AND

CRUCIFY THOSE WHO ASK QUESTIONS, SHOULDN'T WE? ATTACHED IS A LIST OF QUOTES

FROM THE VEDAS IN SUPPORT OF ANIMAL SACRIFICE. IF WE OUGHT TO RESPECT

RELIGION, WE OUGHT TO RESPECT THE PRACTICE OF ANIMAL SACRIFICE. FROM THE

RELIGIOUS POINT OF VIEW, THESE PEOPLE ARE DOING NO WRONG. IT IS UNFORTUNATE

, BUT THAT IS THE WAY IT IS.*

 

Animal sacrifice is very clear in the Vedas as a part of the rituals. The

Rig Veda has several very clear references to animal sacrifices. In a

reference to the sacrifice of a goat it says (1.162.2) " The dappled goat

goes straight to heaven, bleating to the place dear to Indra and to Pusan. "

In one of the hymns to the horse (1.162.9-11) it says, " What part of the

steed's flesh the fly does not eat or is left sticking to the post or

hatchet, or to the slayer's hands and nails adheres, among the Gods, too may

all this be with thee. Food undigested steaming from his belly and any odor

of raw flesh that remains, let the immolators set in order and dress the

sacrifice with perfect cooking. What from thy body which with fire is

roasted when thou art set upon the spit distills let not that lie on earth

or grass neglected, but to the longing Gods let all be offered. " As well,

the nonb-vegetarian aspect is clear that when this horse was sacrificed, it

was then distributed to those who " were eagerly waiting as the meat was

tested with a trial fork and then distributed (Rig 1.162.12ff.). "

The Yajur Veda contains many more references to animal sacrifices, clear and

often repeated references to animal sacrifices, mainly in association with

the full moon rite, the Soma sacrifice and its supplement. There is an

entire section of the Yajur devoted to optional animal sacrifices (ii.1)

The flesh of the victim was offered in part as a burnt offering, in part

eaten by the priests (who were not vegetarians; cf. the statement by Keith

in the Harvard Oriental Series, Vol 18, Motilal Banarsidas, Delhi, Arthur

Berriadale Keith Vol I, p. cvii).

Here are a few clear examples of animal sacrifices in the Yajur Veda (The

Black Yajur, Vol I, Banarsidas, Delhi, A.B. Keith):

" To the Asvins he sacrifices a dusky, to Sarasvati a ram, to Indra a bull "

(Yajur 1.8.21.e)

" He who hates us and whom we hate, here do I cut off his neck… " (Yajur

1.3.1.c)

The latter one a reference to the symbolic and protecting nature of the

animal sacrifice that the sacrificer receives.

Sacrifice was done with several views. First there was simply the

gift-offering. There is also a sense in which the sacrifice gives power or a

way of spiritually carrying out something through the sacrifice such as the

severing of the heads of enemies through the gods. Sacrifice is seen as a

way of pleasing the gods and gaining their favor in contrast to those who do

not sacrifice (e.g. Rig 1.110.7 " those who pour no offering forth " ). In the

Soma offering it is the priests offering the gods the juice that gives them

pleasure and strength to win wealth and help from the gods for those who

offer the Soma (cf. Rig 1.107 and 108).

Sacrifice gains spiritual favor and ascendancy in divinity. The Ribhus

gained immortality through their zealous sacrificing (Rig 1.110.4).

Sacrifice was to endue the sacrificer with power and wealth from the gods

(Rig 1.111.2).

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