Pashu Vadhna Sandarbhma Hindu Shastra Shu Kahe Che

Here is a comprehensive summary of the Jain text "Pashu Vadhna Sandarbhma Hindu Shastra Shu Kahe Che," based on the provided pages:

Book Title: Pashu Vadhna Sandarbhma Hindu Shastra Shu Kahe Che (What Hindu scriptures say regarding animal sacrifice) Author: Jain Shwetambar Conference Publisher: Jain Shwetambar Conference Catalog Link: https://jainqq.org/explore/034575/1

Core Argument:

The central theme of this text is to argue against the practice of animal sacrifice, particularly during festivals like Dashera and Navaratri, asserting that it is not supported by authentic Hindu scriptures, especially the Vedas. The Jain Shwetambar Conference, through this compilation, aims to demonstrate that the Vedas and other prominent Hindu scriptures advocate for ahimsa (non-violence) and do not sanction the slaughter of innocent animals for religious purposes. The book presents opinions and interpretations from various learned scholars and scriptures to support this stance.

Summary of Key Points and Arguments:

1. Introduction (Page 2):

   • The text begins by acknowledging the historical practice of animal sacrifice (of goats, buffaloes, etc.) to deities on days like Dashera or Vijayadashami in some princely states.
   • It attributes this practice to the influence of "Vamamarga" (left-handed or esoteric paths) in the past.
   • However, with the advancement of knowledge, wise rulers understood that such sacrifices do not appease deities and consequently banned this "unrighteous custom."
   • Despite this progress, the practice persists in some places.
   • The book aims to prove that even revered scriptures like the Vedas do not contain any mention of such sacrifices.
   • An instance is cited from the Dharampur state about 12 years prior, where the Maharaja inquired from scholars across India about the scriptural validity of animal sacrifice. The responses from seven different questions confirmed that the Vedas do not prescribe such "violent acts," and it was a custom introduced by selfish individuals exploiting the faith of rulers.
   • The collected answers were compiled into this book. reputable scholars like Shankar Lal Maheshwar Bhatt (Morbi), Shastri Hathibhai Harishankar (Jamnagar), Bhatji Baijnath Motiram (Limdi), and Pandit Jeshtharam Mukundji (Mumbai) have contributed their opinions, proving their expertise in Vedic scriptures.
   • The hope is expressed that rulers where this cruel custom still exists will ban it after reading these opinions.
   • It encourages community members (Mahajans) in such places to petition their rulers.

2. The Core Scriptural Evidence and Scholarly Opinions (Pages 8-26):

   • Padit Jyestharama Mukundji et al. (Page 8): They state that Hindu scriptures do not command animal sacrifice. They question the origin of this practice and highlight that the intention of festivals like Navratri is not animal sacrifice. They also cite Bhagavad Gita and other scriptures emphasizing non-violence and the ultimate goal of renunciation of such acts. They quote from Chaturvarga Chintamani and Saurapurana praising the act of giving fearlessness (Abhaydaan) as the highest charity, especially during Shraddha rituals.
   • Shastri Vaijnath Motiram Bhatt (Limdi) (Page 11): He argues based on logic and observation that there must be a cause for good and bad events, suggesting two distinct divine forces responsible. He advocates for appeasing both, but in a way that does not involve violence. He suggests offering sweets and fruits instead of animals, and points out that scriptures like the Devi Mahatmya state that hearing its glory once is equivalent to worshipping the goddess for a year, making animal sacrifice less beneficial. He also emphasizes that worship is subject to the worshipper's devotion, not just material offerings. He concludes that animal sacrifice is unpleasant, dirty, and associated with lower forms of sustenance, and suggests non-violent alternatives as being superior and aligned with scriptures.
   • Ramkrishna Shastri (Vadodara) (Page 30): He argues in Sanskrit that scriptures like the Vedas and Manusmriti are superior to Puranas and Tantras. He asserts that the Vedas and Manusmriti strictly prohibit violence. He questions the validity of practices mentioned in Tantras like Kali Puran and Rudra Yamala, especially when they contradict Vedic principles. He notes that the scriptures mention prohibitions for specific times like Nandā, Purnima, and Bhadra tithis for animal sacrifices, leading to the destruction of kingdoms. He highlights that even in the concept of war (for Kshatriyas), the intent is not violence but protection, and the act itself is termed "Alambhan" rather than "Himsa." He concludes by emphasizing the superiority of the Vedas and the prohibition of violence.
   • Shastri Hathibhai Harishankar (Jamnagar) (Page 34): He asserts that no Aryan text supports animal sacrifice for Goddess worship during Navratri. He points out that Tantric texts, if they mention it, are considered Vamachar (left-handed) and often destructive, thus not respectable. He emphasizes that Vedas, Smritis, and Puranas clearly prohibit animal sacrifice. He quotes Yajurveda and Shatapatha Brahmana advocating non-violence. He cites Manusmriti stating that one who kills innocent beings for self-interest finds no happiness in this life or the next. He also highlights verses from Manusmriti and Mahabharata emphasizing Ahimsa as the supreme dharma, self-control, charity, and penance. He points out that the practice of sacrifice in the Vedas, like Kapinjala, was intended as a symbolic offering or a way to limit violence, not endorse it outright. He argues that war is different from general violence and that the Vedas do not endorse animal sacrifice for Dasara or other festivals.
   • Shastri Kalidas Govindji (Jamnagar) (Page 38): He argues that Puranas, especially Devi Purana and Kalika Purana, are not universally accepted or even counted among the major Puranas. He believes that many texts attributed to Puranas and Tantras were created by those influenced by sensual desires and animal sacrifice, and that even authentic texts might have interpolations. He stresses that Vedic and Dharmashastra traditions are superior to Puranas and Tantras, and that the Vedas and Dharmashastras strictly prohibit violence. He interprets Vedic injunctions regarding sacrifices as having a deeper, non-violent meaning, suggesting that the original intent was to limit violence, not encourage it.
   • Pandita Jamnabai (Jamnagar) (Page 45): She laments the lack of time to provide a detailed explanation but asserts that there is no scriptural injunction for animal sacrifice during Dashera or other festivals. She mentions that Tantric texts like Kali Tantra, Kularnava Tantra, and Rudra Yamala might contain such injunctions, but they are not widely accepted or respected. She reiterates that the Vedas and Smritis strongly condemn violence. She highlights that animal sacrifice is not mandatory for rulers and that abstaining from it is not a violation of scripture but rather adherence to dharma. She emphasizes the superiority of giving fearlessness (Abhaydaan) over all other donations.
   • Shastri Mahidhar Haribhatt (Surat) (Page 49): He addresses the rulers, calling their practice of animal sacrifice on festivals like Vijaya Dashami a mistake due to blind tradition. He states that scriptures, especially those defining Kalivarjya (things forbidden in Kali Yuga), clearly prohibit animal sacrifice. He cites Brihannaradiya Purana and Hemadri's commentary on Aditya Purana, which lists animal sacrifice as forbidden in Kali Yuga.
   • Shastri Madhavji Gopalji (Vadodara) (Page 50): He emphasizes the authority of the Vedas, Bhagavad Gita, Brahma Sutras, Mahabharata, and Bhagavat Purana as primary sources of dharma. He asserts that these scriptures advocate for devotion to the Supreme Soul (Paramatma) and strictly prohibit the Vamachar (left-handed) path which involves animal sacrifice. He states that violence is a Tamasic act leading to hell. He quotes verses from Bhagavat and Gita to support Ahimsa (non-violence) as the universal dharma for all varnas. He stresses that worshipping Tamasic deities with Tamasic practices is inappropriate for those seeking Moksha.
   • Shastri Kahhanji Jeevanram (Mumbai) (Page 53): He presents a collective opinion of 25 scholars from Mumbai. They argue that the term "Rudi" (tradition) is only applicable when there are scriptural bases for differing practices, not for blind adherence to unsupported customs. They reiterate that scriptures like Manusmriti and Vedas do not support animal sacrifice for Dasara or other festivals. They categorize Puranas into Satvik, Rajasik, and Tamasik, suggesting that Tamasik Puranas and their injunctions should be rejected. They cite Bhagavad Gita's emphasis on Ahimsa and consider those who advocate violence as Tamasic. They stress that animal sacrifice is not mandatory for rulers and abstaining from it does not violate any scripture. They also mention alternatives like using fruits instead of animals.
   • Shastri Sevaklal Karshandass (Surat) (Page 140): He argues that the concept of animal sacrifice is not supported by ancient Aryan scriptures and seems to stem from Vamachar traditions or the influence of certain Tantric texts. He highlights that the Vedas, Upanishads, Bhagavad Gita, and Mahabharata strongly advocate for non-violence. He criticizes the practice as cruel and unnecessary, suggesting that the scriptures do not mandate it.
   • Shastri Kanji Purushottam Bhatt (Limbdi) (Page 166): He states that Kalika Purana and Rudra Yamala mention animal sacrifice during Navaratri, but these are considered Vamachar and not universally accepted. He quotes from various texts to show that alternatives like gourds (Kushmand) and coconuts are equivalent to animal offerings for appeasing deities. He points out that scriptures like Manusmriti and the concept of Ahimsa supersede any mention of sacrifice. He also mentions that traditions like offering animal surrogates (e.g., dough figures) are acceptable alternatives.
   • Vaidya Dhirajram Dalpatram (Surat) (Page 170): He argues that scriptures do not support animal sacrifice, and when they mention it, it's often as a symbolic act or a way to limit existing violence. He quotes from the Puranas and Mahabharata to emphasize that Ahimsa is the supreme dharma and that animal sacrifice is considered a sin. He suggests that the origin of the practice might be due to a misunderstanding of Vedic rituals or the influence of selfish desires. He emphasizes that scriptures like Manusmriti and the concept of Ahimsa are paramount.
   • Shastri Gorabhai Ramji Pathak (Junagadh) (Page 177): He highlights the Mahabharata's emphasis on Ahimsa as the highest dharma, penance, knowledge, and goal. He states that scriptures like the Puranas and Mahabharata condemn violence and that those who practice it will face dire consequences. He cites verses that praise the act of giving fearlessness (Abhaydaan) as superior to all other charities. He points out that the Vedas themselves do not contain animal sacrifice and that any mention of it is likely an interpolation or a misunderstanding.
   • Shastri Bhimsen Sharma (Prayag) (Page 196): He argues that Vedic scriptures and enlightened sages like Manu and Vyasa have consistently preached non-violence. He emphasizes that the concept of animal sacrifice is not found in the Vedas and that any such mention in later texts is considered an interpolation or a misinterpretation. He refers to the Mahabharata's narrative of King Prachinbarhi, who, after witnessing the suffering of animals sacrificed in his rituals, renounced the practice. He highlights that Ahimsa is the ultimate dharma and that pursuing violence leads to negative consequences.
   • Shastri Kanji Purushottam Bhatt (Limbdi) (Page 223): He provides a detailed analysis of the scriptures, arguing that the Vedas themselves do not support animal sacrifice for deities. He discusses the interpretation of Vedic rituals and the concept of symbolic offerings. He quotes various scriptures, including the Puranas and Smritis, to emphasize the prohibition of violence and the superiority of Ahimsa. He argues that the verses mentioning sacrifice are often misunderstood or misinterpreted and that the true essence of Vedic rituals lies in non-violence. He also criticizes the actions of those who misinterpret scriptures for selfish gains.
   • Shastri Raghuveer Nath Indrajit (Junagadh) (Page 240): He stresses the importance of following the teachings of scriptures like the Bhagavad Gita and Bhagavat Purana, which advocate for Ahimsa. He criticizes the practice of animal sacrifice as ignorant and contrary to the principles of compassion and dharma. He highlights that acts of kindness and non-violence bring greater spiritual merit than any form of sacrifice.
   • Shastri Vanichand Popat Parekh (Dhoraji) (Page 277): He argues that Vedic injunctions related to sacrifices should be interpreted in a non-violent manner, possibly involving symbolic offerings rather than actual animal slaughter. He quotes verses from the Mahabharata and Puranas that praise Ahimsa and condemn the act of killing animals. He suggests that any mention of animal sacrifice in later scriptures might be misinterpretations or interpolations.
   • Shastri Madhavji Gopalji (Vadodara) (Page 251): He reiterates the importance of following the Vedas as the primary scripture and advocates for Ahimsa as the supreme dharma. He criticizes the Puranas and Tantras that mention animal sacrifice, suggesting they are often misinterpreted or influenced by Tamasic qualities. He emphasizes that the true purpose of Vedic rituals is spiritual purification and attainment of Moksha, which is achieved through non-violence and devotion.
   • Shastri Badrinath Trikannath (Vadodara) (Page 151): He states that Vedic scriptures do not prescribe animal sacrifice for festivals like Dashera. He emphasizes that the ultimate goal of dharma is to attain spiritual liberation, which is achieved through righteous conduct and non-violence. He criticizes practices that contradict Vedic teachings and promotes the idea of compassionate living.
   • Shastri Bhimsen Sharma (Prayag) (Page 196): He argues that Vedic injunctions related to sacrifices should be interpreted non-violently. He cites verses from the Mahabharata and Puranas that condemn animal sacrifice and promote Ahimsa. He suggests that any mention of violence in scriptures is likely a misinterpretation or intended to limit existing violent practices, not to encourage them.
   • Shastri Mohanji (Dhoraji) (Page 192): He critiques the practice of animal sacrifice as ignorant and cruel, unsupported by true scriptures. He emphasizes that the Vedas and the Bhagavad Gita advocate for non-violence and compassion towards all living beings. He argues that such practices stem from selfish desires and misinterpretations of religious texts.

3. Criticism of Tantric and Puranic Texts (Pages 38, 41, 165, 170, 172, 177, 180, 184, 192, 197, 202, 216, 222, 225, 235, 242, 251, 255):

   • Many scholars dismiss texts like Kalika Purana, Devi Purana, Rudra Yamala, and other Tantric scriptures that mention animal sacrifice as not being universally accepted, primarily being Vamachar (left-handed practices), and often considered lower in authority compared to the Vedas and Smritis.
   • They suggest these texts might be interpolations or created by those with selfish motives, aiming to exploit devotees.

4. The Concept of "Ahimsa" (Non-violence) (Pages 8, 15, 16, 22, 24, 25, 36, 43, 48, 71, 95, 104, 106, 137, 160, 177, 184, 193, 202, 213, 220, 225, 232, 237, 251, 255):

   • Ahimsa is consistently presented as the highest dharma, superior to sacrifices, penance, charity, and even Vedic rituals.
   • It is described as giving fearlessness to all beings and is considered the ultimate path to liberation.
   • The scriptures are quoted extensively to support the principle that non-violence is the true path to pleasing deities and achieving spiritual merit.

5. Critique of the Practice and Call for Abolition (Throughout the text):

   • The practice is deemed cruel, ignorant, and contrary to the true spirit of Hinduism.
   • The scholars express hope that rulers will reconsider their stance based on the scriptural evidence and abolish animal sacrifice.
   • The efforts of the Jain Shwetambar Conference are praised for initiating this dialogue and seeking reform.
   • The collected responses are intended to convince rulers and the public to abandon this practice and embrace Ahimsa.

6. Alternatives to Sacrifice (Pages 12, 21, 41, 107, 113, 166, 180, 193, 205, 219):

   • Scholars suggest alternatives such as offering fruits (like Kushmand - gourd, coconut), sweets, milk products, or performing specific rituals like chanting, reading scriptures (Saptashati), and performing homa (fire rituals) as ways to appease deities.
   • The concept of symbolic sacrifice is also mentioned, where animals might be ritually adorned and then released, or dough effigies might be used.

7. Response from Rulers (Pages 273-285):

   • The latter part of the document includes responses from various rulers indicating that animal sacrifice is either already prohibited in their states or that they are considering the appeal.
   • Some rulers explicitly state that they do not practice animal sacrifice, while others mention that alternatives like offering gourds are used.
   • The responses suggest a positive trend towards discontinuing the practice due to the awareness raised by the Jain Shwetambar Conference.

Conclusion:

The text "Pashu Vadhna Sandarbhma Hindu Shastra Shu Kahe Che" is a strong advocacy for Ahimsa, presenting a detailed compilation of scriptural references and scholarly opinions to refute the practice of animal sacrifice within Hinduism. It positions Ahimsa as the supreme dharma, supported by the most authoritative scriptures like the Vedas, Upanishads, and Dharmashastras, while questioning the validity and authority of texts that promote animal sacrifice. The book serves as an appeal to rulers and the public to abandon this practice and embrace a more compassionate and ethical way of life.