Animal Sacrifice?

[peter]

Is this true, as I am confused. I thought traditional Hindu philosophy (I know we are not traditional Hindu in that same sense)frowned upon animal sacrifice, and yet:

 

"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).

 

[Guest guest]

Hare Krishna.

 

Animal sacrifices is allowed to be performed by highly qualified brahmans only. Since the brahmans are very powerful they actually liberate the soul from the animal body to a human one.

 

But in Kali Yuga there are no such powerful Brahmans who can perform the rituals and thus it is forbidden to sacrifice animals in Kali Yuga.