Do vedic Literature allow meat eating? A Compilation from different Vedic Scriptures (literature) - Rig Veda, Manu Samhita, Mahabharata, Bhagwata Puran

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Do the Vedic literature allow

meat-eating?(Did Hinduism adopt vegetarianism from Buddhism?)

1. Vedic literature not uni-form, but omni-form: not just one way for all people, but

multiple ways depending on levels of people.

2. Vegetarianism is their recommendation, as seen from the verses below, but meat-eating

is their concession. eg. Doctor to diabetic patient: medicines and sugar-less diet are the

recommendation, sweet once a week is a concession.

3. When patient misrepresents concession to be recommendation, the doctor rejects the

concession entirely to prevent such future abuse. That's what Lord Buddha did.

4. Buddhism brought to the forefront of practical application the recommendations for

vegetarianism that had been gradually sidelined.

5. Vedic literature leads the way in pioneering a global elevation of human consciousness

through the adoption of vegetarianism.

Chaitanya Charan das • January 13, 2012

http://www.thespiritualscientist.com/author/chandras/

http://www.thespiritualscientist.com/author/chandras/



Rig Veda:

"One who partakes of human flesh, the flesh of a horse or of another animal, and deprives

others of milk by slaughtering cows, O King, if such a fiend does not desist by other

means, then you should not hesitate to cut off his head." Rig-veda (10.87.16)

Manu-Samhita:

"Meat can never be obtained without injury to living creatures, and injury to

sentient beings is detrimental to the attainment of heavenly bliss; let him therefore shun

the use of meat. Having well considered the disgusting origin of flesh and the cruelty of

fettering and slaying corporeal beings, let him entirely abstain from eating flesh." (Manu-

samhita 5.48-49)

"He who permits the slaughter of an animal, he who cuts it up, he who kills it, he who

buys or sells meat, he who cooks it, he who serves it up, and he who eats it, must all

be considered as the slayers of the animal. There is no greater sinner than that man who

though not worshiping the gods or the ancestors, seeks to increase the bulk of his own

flesh by the flesh of other beings." (Manu-samhita 5.51-52)

"If he has a strong desire (for meat) he may make an animal of clarified butter or one of

flour (and eat that); but let him never seek to destroy an animal without a (lawful) reason.

As many hairs as the slain beast has, so often indeed will he who killed it without a

(lawful) reason suffer a violent death in future births." (Manu-samhita 5.37-38)



"He, who injures harmless creatures from a wish to give himself pleasure, never finds

happiness in this life or the next." (Manu-samhita 5.45)

"By subsisting on pure fruits and roots, and by eating food fit for ascetics in the forest,

one does not gain so great a reward as by entirely avoiding the use of flesh. Me he [mam

sah] will devour in the next world, whose flesh I eat in this life; the wise declare this to be

the real meaning of the word 'flesh' [mam sah]." (Manu-samhita 5.54-55)

"He who does not seek to cause the sufferings of bonds and death to living creatures, (but)

desires the good of all (beings), obtains endless bliss. He who does not injure any

(creature) attains without an effort what he thinks of, what he undertakes, and what he

fixes his mind on." (Manu-samhita 5.46-47)

"By not killing any living being, one becomes fit for salvation." (Manu-samhita 6.60)

Mahabharata

"He who desires to augment his own flesh by eating the flesh of other creatures, lives in

misery in whatever species he may take his [next] birth." (Mahabharata, Anu.115.47)

"The purchaser of flesh performs violence by his wealth; he who eats flesh does so

by enjoying its taste; the killer does violence by actually tying and killing the animal.

Thus, there are three forms of killing. He who brings flesh or sends for it, he who cuts off

the limbs of an animal, and he who purchases, sells, or cooks flesh and eats it--all these

are to be considered meat-eaters." (Mahabharata, Anu.115.40)



"The sins generated by violence curtail the life of the perpetrator. Therefore, even

those who are anxious for their own welfare should abstain from meat-

eating." (Mahabharata, Anu.115.33)

Bhishma started, "Numberless discourses took place between the Rishis on this subject, O

scion of Kuru's race. Listen, O Yudhisthira, what their opinion was. (115.7)

"The highly wise seven celestial Rishis, the Valakshillyas, and those Rishis who drink the

rays of the sun, all speak highly of abstention from meat. The self-created Manu has said

that the man who does not eat meat, or who does not kill living creatures, or who does not

cause them to be killed, is a friend of all creatures. Such a man is incapable of being

oppressed by any creature. He enjoys the confidence of all living beings. He always

enjoys the praise of the pious. The virtuous Narada has said that that man who wishes to

multiply his own flesh by eating the flesh of other creatures meets with disaster. (115.9-

12)

"That man, who having eaten meat, gives it up afterwards wins merit by such a deed that

is so great that a study of all the Vedas or a performance, O Bharata, of all the sacrifices

[Vedic rituals], cannot give its like. (115.16)

"That learned person who gives to all living creatures the gift of complete assurance is

forsooth regarded as the giver of lifebreaths in this world. (115.18)

"Men gifted with intelligence and purified souls should always treat others as they

themselves wish to be treated. It is seen that even those men who are endued with learning



and who seek to acquire the greatest good in the shape of liberation, are not free of the

fear of death. (115.20)

"What necessity be said of those innocent and healthy creatures gifted with love of life,

when they are sought to be killed by sinful wretches living by slaughter? Therefore, O

King, know that the discarding of meat is the highest refuge of religion, of the celestial

region, and of happiness. Abstention of injury [to others] is the highest religion. It is,

again, the highest penance. It is also the highest truth from which all duty emanates.

(115.21-23)

"Flesh cannot be had from grass or wood or stone. Unless a living creature is killed it

cannot be procured. Hence is the fault of eating flesh. The celestials who live upon

Svaha, Svadha, and nectar, are given to truth and sincerity. Those persons, however, who

are for satisfying the sensation of taste, should be known as Rakshasas [flesh-eating

demons] pervaded by the quality of Darkness. (115.24-25)

"If there were nobody who ate flesh, then there would be nobody to slay living creatures.

The man who slays living creatures kills them for the sake of the person who eats flesh. If

flesh were not considered as food, there would then be no destruction of living creatures.

It is for the sake of the eater that the destruction of living entities is carried on in the

world. Since, O you of great splendor, the period of life is shortened by persons who kill

living creatures or cause them to be killed, it is clear that the person who seeks his own

good should give up meat altogether. Those dreadful persons who are engaged in the



destruction of living beings never find protectors when they are in need. Such persons

should always be molested and punished even as beast of prey. (115.29-32)

"That man who seeks to multiply his own flesh by (eating) the flesh of others has to live in

this world in great anxiety and after death has to take birth in indifferent races and

families. High Rishis given to the observance of vows and self-control have said

that abstention from meat is worthy of praise, productive of fame and Heaven, and a great

satisfaction itself. This I heard formerly, O son of Kunti, from Markandeya when that

Rishi discoursed on the sins of eating flesh. (115.34-36)

"He who purchases flesh, kills living creatures through his money. He, who eats flesh,

kills living beings through his eating. He who binds or seizes and actually kills living

creatures is the slaughterer. These are the three sorts of slaughter through each of

these acts. He, who does not himself eat flesh but approves of an act of slaughter, becomes

stained with the sin of slaughter. (115.38-39)

"That wretched man who kills living creatures for the sake of those who would eat them

commits great sin. The eater’s sin is not as great. That wretched man, who, following the

path of religious rites and sacrifices as laid down in the Vedas, would kill a living creature

from a desire to eats its flesh, will certainly go to hell. That man who having eaten flesh

abstains from it afterwards acquires great merit on account of such abstention from sin. He

who arranges for obtaining flesh, he who approves of those arrangements, he who kills,

he who buys or sells, he who cooks, and he who eats it, [acquire the sin of those who] are



all considered as eaters of flesh. [Therefore] that man who wishes to avoid disaster

should abstain from the meat of every living creature. (115.44-48)

"Listen to me, O king of kings, as I tell you this, O sinless one, there is absolute happiness

in abstaining from meat, O king. He who practices severe austerities for a century, and he

who abstains from meat, are both equally meritorious. This is my opinion. (115.52-53)

"Yudhisthira said: Alas, those cruel men who, not caring for various other sorts of food,

want only flesh, are really like great Rakshasas [meat-eating demons]. (116.1)

"Bhishma said: That man who wishes to increase his own flesh by the meat of another

living creature is such that there is none meaner and crueler than he. In this world there is

nothing that is dearer to a creature than his life. Hence, one should show mercy to the

lives of others as he does to his own life. Forsooth, O son, flesh has its origin in the vital

seed. There is great sin attached to its eating, as, indeed, there is merit in abstaining from

it. (116.11-13)

"There is nothing, O delighter of the Kurus that is equal in point of merit, either in this

world or in the next, to the practice of mercy to all living creatures. (116.19)

"Hence a person of purified soul should be merciful to all living creatures. That man, O

king, who abstains from every kind of meat from his birth forsooth, acquires a large space

in the celestial region. They who eat the flesh of animals who are desirous of life, are

themselves [later] eaten by the animals they eat. This is my opinion. Since he has eaten

me, I shall eat him in return. This, O Bharata, forms the character as Mamsah [meaning



flesh] of Mamsah [me he, or "me he" will eat for having eaten him]. The destroyer is

always slain. After him the eater meets with the same fate. (116.32-35)

"He who acts with hostility towards another becomes victim of similar deeds done by that

other. Whatever acts one does in whatever bodies, he has to suffer the consequences

thereof in those bodies. (116.36-37)

"Abstention from cruelty is the highest Religion. Abstention from cruelty is the greatest

self-restraint. Abstention from cruelty is the highest gift. Abstention from cruelty is

the highest penance. Abstention from cruelty is the highest sacrifice. Abstention from

cruelty is the highest power. Abstention from cruelty is the greatest friend. Abstention

from cruelty is the greatest happiness. (116.38-39)

"Gifts made in all sacrifices [rituals], ablutions performed in all sacred water, and the

merit which one acquires from making all kinds of gifts mentioned in the scriptures, all

these do not equal in merit abstention from cruelty." (116.40)

Bhagavata Purana:

"Those who are ignorant of real dharma and, though wicked and haughty,

account themselves virtuous, kill animals without any feeling of remorse or fear

of punishment. Further, in their next lives, such sinful persons will be eaten by the same

creatures they have killed in this world." (Bhagavata Purana 11.5.14)



Lord Krishna with his Cows (Source: Internet)

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Do vedic Literature allow meat eating? A Compilation from different Vedic Scriptures (literature) - Rig Veda, Manu Samhita, Mahabharata, Bhagwata Puran