Beef Eating Allowed in The Vedas Mahabharata?

There has been reports of a Man belonging to Muslim community being beaten by a mob for eating Beef.

In this connection I received a mail  as follows.

‘I saw this post in FB.  Though I do agree that lynching someone for suspecting eating of beef is quire unacceptable.  But the quotes in the post, seems to take a distorted view of our scriptures.  Would you pl enlighten on this topic ?’

The mail detailed quotes from the Mahabharata and the Upanishads that people, even rishis wee eating beef ding the Sanatana dhama period.

My view is that it looks that people were eating meat during the Vedic period.

I have provided  quotes which indicate meat-eating and those that prohibit it.

The explanations trying to explain away beef eating seems to me laboured and lack conviction.

Cow Being worshiped. Cow Being worshiped.

Another point often made in this connection is that the animal slain in the Yagnya were given life , they reached Heaven.

Bt the point is they were slain!

On consideration it looks to me that people were eating meat/beef and later it was prohibited.

A society has all sorts of people, some good, some bad and some indifferent.

One should remember that Vedic people were also humans  and were open to Human foibles.

We had Rama and Ravana;Kishna and Kamsa, Sakuni, Yudhishta and Duyodhana and Duchchatana.

Mahabharata and Ramayana are facts , Valmiki and Vyasa ecoded facts.

Had they wanted they could have painted Rama without blemish(killing Vali) , Krishna with out His Machiavellian schemes to win the Mahabharata War.

They portrayed society as it was.

As they people rose spiritually and found higher values they changed their Lifestyle and values.

Just as condemning everything modern is wrong, it is equally incorrect to say that whatever the Vedic people did was right.

And our mission should be to take what is Right in relation to Lifestyle  and advanced scientific concepts.

And savour the treasure called Hinduism…

The path to Realization as explained by the Upanishads.

Cow worshiped , Beef eating prohibited in Vedas.

Aghnyeyam saa vardhataam mahate soubhagaaya

Rigveda 1.164.27
Cow – The aghnya – brings us health and prosperity

Suprapaanam Bhavatvaghnyaayaah
Rigveda 5.83.8
There should be excellent facility for pure water for Aghnya Cow

Yah paurusheyena kravishaa samankte yo ashwena pashunaa yaatudhaanah

Yo aghnyaayaa bharati ksheeramagne teshaam sheershaani harasaapi vrishcha
Rigveda 10.87.16

Those who feed on human, horse or animal flesh and those who destroy milk-giving Aghnya cows should be severely punished.

Vimucchyadhvamaghnyaa devayaanaa aganma
Yajurveda 12.73
The Aghnya cows and bulls bring you prosperity

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)

Beef eating in Vedas.

Rigveda (10/85/13) declares, “On the occasion of a girl’s marriage oxen and cows are slaughtered.”
Fact: The mantra states that in winter, the rays of sun get weakened and then get strong again in spring. The word used for sun-rays in ‘Go’ which also means cow and hence the mantra can also be translated by making ‘cow’ and not ‘sun-rays’ as the subject. The word used for ‘weakened’ is ‘Hanyate’ which can also mean killing. But if that be so, why would the mantra go further and state in next line (which is deliberately not translated) that in spring, they start regaining their original form.

How can a cow killed in winter regain its health in spring? This amply proves how ignorant and biased communists malign Vedas.
Claim: Rigveda (6/17/1) states that “Indra used to eat the meat of cow, calf, horse and buffalo.”

Fact: The mantra states that brilliant scholars enlighten the world in the manner that wood enhances the fire of Yajna. I fail to understand from where did Avtar Gill and his friends discover Indra, cow, calf, horse and buffalo in this mantra!”

Narada said, ‘Rantideva, the son of Srinjaya, we hear, fell a prey to death. That high-souled king had two hundred thousand cooks to distribute excellent food, raw and cooked, like unto Amrita, unto the Brahmanas, by day and by night, who might come to his house as guests. 1 The king gave away unto the Brahmanas his wealth acquired by righteous means. Having studied the Vedas, he subjugated his foes in fair fight. Of rigid vows and always engaged in due performance of sacrifices, countless animals, desirous of going to heaven, used to come to him of their own accord. 2 So large was the number of animals sacrificed in the Agnihotra of that king that the secretions flowing from his kitchen from the heaps of skins deposited there caused a veritable river which from this circumstance, came to be called theCharmanwati3 He, incessantly gave away nishkas of bright gold unto the Brahmanas, ‘I give thee nishkas.’ ‘I give thee nishkas,’ these were the words incessantly uttered by him. ‘I give thee,’ ‘I give thee’ saying these words he gave away thousands of nishkas. And once again, with soft words to the Brahmanas, he gave away nishkas. Having given away, in course of a single day, one crore of such coins, he thought that he had given away very little. And, therefore, he would give away more. Who else is there that would be able to give what

p. 130

he gave? The king gave away wealth, thinking, If I do not give wealth in the hands of Brahmanas, great and eternal grief, without doubt, will be mine.’ For a hundred years, every fortnight, he gave unto thousands of Brahmanas a golden bull into each, followed by a century of kine and eight hundred pieces of nishkas. All the articles that were needed for his Agnihotra, and all that were needed for his other sacrifices, he gave away unto the Rishis, including Karukas 1 and water-pots and plates and beds and carpets and vehicles, and mansions and houses, and diverse kinds of trees, and various kinds of viands. Whatever utensils and articles Rantideva possessed were of gold. They that are acquainted with the history of ancient times seeing the superhuman affluence of Rantideva, sing this song, viz., ‘We have not seen such accumulated treasures even in the abode of Kuvera; what need be said, therefore, of human beings?’ And people wonderingly said, Without doubt, the kingdom of Rantideva is made of gold. 2 On such nights, when guests were assembled in the abode of Rantideva, one and twenty thousand kine were sacrificed (for feeding them). And yet the royal cook adorned with begemmed ear-rings, had to cry out, saying, ‘Eat as much soup as you like, for, of meat, there is not as much today as in other days. Whatever gold was left belonging to Rantideva, he gave even that remnant away unto the Brahmanas during the progress of one of his sacrifices. In his very sight the gods used to take the libations of clarified butter poured into the fire for them, and the Pitris the food that was offered to them, in Sraddhas. And all superior Brahmanas used to obtain from him (the means of gratifying) all their desires. When he died, O Srinjaya, who was superior to thee in respect of the four cardinal virtues and who, superior to thee was, therefore, much superior to thy son, thou shouldst not, saying, ‘Oh, Swaitya, Oh, Swaitya,’ grieve for the latter who performed no sacrifice and made no sacrificial present.'”


129:1 The Bengal reading of the second line of the second verse is vicious. At any rate, the Bombay reading is better.

129:2 Animals slain in sacrifices are believed to go to heaven.






Godmen Prophets Not Approved by Vedas Smritis Hinduism

Of late there has been a proliferation of godmen in Hinduism, offering salvation and performing miracles.

There are corporate Gurus, whose background is murky, who address world leaders, in the garb of Hinduism.

Their qualification is a few words of Hindu thoughts, some quotes and slick marketing.

There are Gurus for Yoga.

Yoga has become a school exercise!

Idiots like me imagine one has to follow Patanjali, who lays down strict code of conduct ad diet for yoga sadhana.

Today what one needs is a few mumbo-jumbo , basic lines in yoga and slick marketing.


Self styled godmen.jpg. Self styled godmen.

Please check my Posts on yoga Sutras of Patanjali.

Hinduism does not approve of Prophets, Godmen.

Sanatana Dharma, Hinduism is personal.

It does not allow brokers between you and God,after all He is your father.

You do not need a broker to talk to your father.

Nor does Hinduism believe in Prophets.

Vedas and Smritis do not approve of or condone these Godmen or Prophets.

There is no concept of Prophet or Godmen in Hinduism.

One strives to realize Oneself.

Paths travelled by great men are shown.

They are only indicative.

Each Man/woman has to find His/Her salvation.

It is purely personal and determined by one’s disposition, Swabhava.

No one can convert any one , in the real sense ,against his swabhava, Nature.

Lord Krishna, in The Bhagavad Gita, Chapter 18, towards the close of the discourse to Arjuna, in the battle field of Mahabharata, says to Arjuna,

I have briefed you the secret of secrets, you decide what to follow, according to your nature, after analysing what is good for you’

This comes from Lord Krishna, an Avatar of Vishnu!

Arthur osbourne records thus on his discussion with Ramana Maharishi, the great Saint of this century.

When asked about his not accepting Sishyas , Disciples,Ramana Maharishi replied.

‘Who is a Guru and who is a Sishya?

All are Brahman.

and if you are hungry, only you should eat, not Me.

So search for reality on you’

  • Though the article has received acceptance, there have been some comments in Facebook communities and by way of personal omments to my mail ID, about me questioning the Guru system of Hinduism

What I have written here is about Godmen and Prophets, who have no place either in Sruthi and Smriti.

However the Guru systemws practised during the Veidc and subsequent periods to teach Vedas and guide individuals in the Dharmic path, with no intent on the part of the teacher to ern money.

And the concept of Guru, Acharya and Updhyaya are laid down.

Excerpt from my earlier Post.

Vedas have Chapters.

One who teaches these parts is called Upaadhyayaa.

He takes compensation for this service.

‘एकदेसम तु  वेदस्य वेदान्गान्यबी  वा पुन:: यूअध्यापथि वृथ्यर्थं  उपाध्याय: स  उच्च्यथे I’-Manu Smriti.

Whereas one who does Brahmopadesam at the time of Upanayana and follows up with Teaching of the vedas is Called Acharya.

Guru is one who seeks you out, if your yearning is sincere.

He knows your yearnings ,assesses your capacity and initiates you in the process that suits you, for individuals are unique ,so are the paths to Realization.

Guru is the Mentor while others are facilitators to study Veda

Guru Acharya Upadhyaya

If people believe in Godmen and at  later date they come to know that they have been misled, there is no point in blaming Hinduism as Hinduism, I repeat does not approve of Godmen and Prophets.

It may be of interest to note that even Lord Rama and Krishna were not worshiped in the same way we worship them today, during their time.

They were respected because of their actions, in the case of Krishna ,He was even abused!

Everyone was ( at least many were) engaged in following Dharma as enshrined in the Vedas and were attempting to realize self.




Morality For the Society First By Sanatana Dharma To World

Sometimes I receive interesting comments.

They are straight from the heart, they do not pretend they know things even though many may find it difficult to admit.

In an Ocean called Hinduism., one gets doubts all the time and one is encouraged to question it.

Atharva Veda on Effort. Atharva Veda on Effort.

When I keep posting on researched articles, I find people are interested, intrigued and many have started reading Sanatana Dharma Texts, setting aside the prejudice of them being myths(propagated by the west) in anew Light.

At the same time they get some  doubts and they convey it to me.

Some through direct email or by comments to the Posts .

One such comment is below.

‘Even though I am Hindu and yeah I don’t believe in idol worshipping but sometimes I doubt what was the first society or first rules made on earth whether it’s Hinduism or other Relevant religion.. Please can u light on some confusion’

It requires a Hinduism to  allow you to say that you do not follow some of its tenets and yet say I am a Hindu!

Sanatana dharma does not call it as heresy.

It calls it as enquiry which it feels it ought to clarify and clear.

As to the Moral principles rules by a society for the first time in the world, it is undoubtedly Hinduism.

It is in the form of Vedas.

Vedas are nothing but the exposition of Dharma, loosely translated as righteousness.

It is much more than that.

Dharma is the Natural state of Being, unsullied by experience.

The effort of the Vedas lie in the direction of making the Pure Self to realize its pristine nature.

In this effort many deities are worshiped in the abstract form, which later became Gods with forms.

For more on this please read my posts.

Does God have Name and Form

Why many Gods in Hinduism

In this endeavour, Hinduism lays down rules throughout the Vedas.

Right from the Rig Veda, which states,

‘bathram karnebi srunuyaama devaa”

Let Noble thoughts reach my ears from all directions, thereby indicating what is good and what is not Good.

As disipline for a Man the Taittriya Explains the duties and responsibilities of an individual.

In Shikshavalli,


Narayanavalli, and Ananadavalli.

In this the responsibility of a celibate, householder,the semi renounced, and the renounced are explained in detail

Not only this.

These texts expalin the necessity of respecting nature,Plants, animals, food, air.

Shikshavaali begins with ‘Annanna Nindhyaath Tat vratahm’

Take a Vow,

Never insult food( By not taking it or wasting it or eat alone

Goes on to add,

It is because of food one lives and one is made of food.

If a religion can pay so much respect to such an intricate issue, by making it a part of Teaching syllabus at the beginning, can there be any doubt which Religion, Society gave the first Rules to the Mankind?

It is Sanatana Dharma, first through the Vedas later through the Smritis, Manu Smriti being one of them.

  • I shall be writing in detail on Taittiya Mantra Kosa.

Yajnavalkya Compiler Shukla Yajur Veda Satapatha Brahmanas

Of the Four Vedas, Rig, Yajur, Sama and Atharva,Yajur veda has two aspects.

Krishna Yajur and

Shukla Yajur.

Sage Yajnavalkya.jpg Sage Yajnavalkya.

The Shukla Yajur Mantras are longer and more detailed.

The reason attributed is that though these Mantras have been revealed by Lord Surya, The Sun God directly to Sage Yajnyavalkya, as these Mantras were not initiated by a Guru, as recommended by the Vedas, more Mantras are provided to compensate the issue of not being initiated bya Guru.

Yajnyavalkya was a Disciple of Vaisampayana.

The Sages used to meet often to exchange views on the Vedas, much like the Academics of today.

On one such occasion, Vaisampayana asked one of his disciples(Not Yajnyavalkya) to represent him.

Yajnavalkya informed the Guru that he would represent him and he argued with Vaisampayana on this issue.

Annoyed Vaisampayana admonished Yajnavalkya for questioning the Guru, being argumentative and advised Yajnyavalkya to leave  after returning the Vedas he had learnt.

Yajnavalkya is the first recorded Sage in History.

As per the demands of his Guru, Yājñavalkya vomited all the knowledge that he acquired from his teacher in form of digested food. Other disciples of Vaisampayana took the form ofpartridge birds and consumed the digested knowledge (a metaphor for knowledge in its simplified form without the complexities of the whole but the simplicity of parts) because it was knowledge and they were very eager to receive the same.

The Saṃskṛt name for partridge is “Tittiri”. As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.

Then Yājñavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaiśampāyana.

The Sun God, pleased with Yājñavalkya penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Sun who was in the form of a horse through his manes.The rhythm of recital of these vedas is therefore to the rhythm of the horse canter and distinguishes itself from the other forms of veda recitals. In Sanskrit, term “Vaji” means horse. Yājñavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Śukla Yajurveda branched into popular recensions named after them.

It is important to note that within the hierarchy of Brāhmaṇas, certain sects believe in the Kṛṣṇa Yajurveda while others practice from the Śukla Yajurveda.

Yājñavalkya married two wives. One was Maitreyi and the other Katyaayanee. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman).The descendant sects of Brahmans are the progeny of the first wife Katyaayanee. When Yājñavalkya wished to divide his property between the two wives, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on. When she heard this, Maitreyi asked Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya described to her the greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.

Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka.[6] He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad. He was then praised as the greatest Brahmajnyani by all the sages at the function organised by king Janaka. In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest..

Satahapatha Brahmanas.

This deals more with the Karma Kanda, performance of Rituals.

The Shatapatha Brahmana (शतपथ ब्राह्मण śatapatha brāhmaṇa, “Brahmana of one hundred paths”, abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the Shukla Yajurveda.[1] It survives in two recensions, Madhyandina (ŚBM, of the vājasaneyi madhyandina śākhā) and Kanva (ŚBK, of the kāṇva śākhā), with the former having the eponymous 100 chapters (adhyayas), 7,624 kandikas (parts) in 14 books, and the latter 104 chapters, 6,806 kandikas in 17 books.

Linguistically, the Shatapatha Brahmana belongs to the later part of the Brahmana period of Vedic Sanskrit (i.e. roughly the 8th to 6th centuries BCE, Iron Age India).[2]

Jan N. Bremmer dates it to around 700 BCE.[3] According to Julius Eggeling, the final version of the text was committed in 300 BCE, although some of its portions are “far older, transmitted orally from unknown antiquity”.

Among the points of interest in the text are its mythological sections, including the myths of creation and the Deluge of Manu.The creation myth has several similarities to other creation myths, including the use of primordial water (similar to the Bible), the explanation of light and darkness, the separation of good and evil, and the explanation of time. The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic attributes of every aspect of the rituals.

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of the Yajurveda. The following 5 books cover supplementary and ritualistically newer material, besides including the celebrated Brhadaranyaka Upanishad as most of the 14th and last book.

The Shatapatha Brahmana of Madhyandina School was translated into English by Julius Eggeling, in the late 19th century, in 5 volumes published as part of the Sacred Books of the East series. The English translation of Kanva School was done by W.E. Caland in 3 parts.





Hinduism Present Gods Not In Vedas Why?

I have received a perceptive comment on the Gods worshiped in the Vedas.

This is it.Vedic Gods Abstract ,Hinduism.jpg Vedic Gods Abstract ,Hinduism.

After completing the Shruti texts, I moved onto the Smritis – the Itihaas and the Purans when my daughter, while reading the draft, commented : No portion of the Veds (including the Upanishads) really talk of Brahma, Vishnu, Mahesh, Ganesh, Devi etc. How did the transition take place.?

The Agams do provide a clue but to my mind there are several missing links – especially in the practices as seen from Uttar Pradesh where I come from. Can you throw any light on this?’

I kept the comment pending lest I forget it.

The Vedas  as rightly said do not mention the Trinity Brahma , Vishnu And Shiva as much as the other deities as Indra, Varuna , Agni.

Shiva is not mentioned at all, excepting in Sri Rudram as Sivaaya Ca, Sivadharaya ca.

No mention of Brahma either.

But we have references to Vishnu and Narayana.

Example.Narayna Suktham ,Vishnu Suktham.

Devis Lakshmi and Durga are mentioned , Sri Suktham and Durga Suktham.

Vishnu is mentioned six times, in the Rig Veda

Ganapati Upanishad is found in the Atharva Veda.

As to how the Trinity and other deities we worship today came into play is the human necessity of having a fixed an object for realization with specific attributes that are identical with human attributes.

Vedas speak of Para Brahmanas Nirguna, with out Attributes.

Saguna, Gods with attributes were limited to what we now consider as minor deities, like Indra, Varuna and the others.

More of karma kanda was followed and Bhakthi Bhavam the Path of Devotion does not find a place in the Vedas as much as in the post Vedic period.

Vedic karmas were performed as per the Vedic procedure, were more mantra oriented( the deities are bound by the Mantras) and the Deities like Agni were used as conduits in carrying the oblations and these deities were considered to be the benefactor of human needs.

Howver as the number of these deities were numerous, there was a necessity of establishing  much more powerful deities, who are are in control of these deities.

Thus were the Gods Brahma and others.

As for as Shiva is concerned there are references to Siva in the South. Pre Sanatana Dharma period where He is described as Adhi Shiva and a First Siddha.

I have published a couple of articles on this and more to follow.

So many of the Gods we worship today were not mentioned in the Vedas.

That does not necessarily mean they are Illusions or lies.

As I have mentioned in my earlier Post that Hinduism does not believe in personal God but understands the Human Mind;s necessity og having one.

So it allows the worship of these deities.

As Krishna says,in The Bhagavad Gita

“I shall grant the boons to one who prays  in the Form he worships and in the same manner that Deity would’

Thereby implies the Nirguna Upasna can be supplemented by Saguna worship.

Deities mentioned in the Rig Veda.Numbers indicate the number of times the Gods were mentioned.

  • Indra 289
  • Agni 218
  • Soma 123 (most of them in the Soma Mandala)
  • The Asvins 56
  • Varuna 46 [1]
  • the Maruts 38
  • Mitra 28[1]
  • Ushas 21
  • Vayu (Wind) 12
  • Savitr 11
  • the Rbhus 11
  • Pushan 10
  • the Apris 9
  • Brhaspati 8
  • Surya (Sun) 8
  • Dyaus and Prithivi (Heaven and Earth) 6, plus 5.84 dedicated to Earth alone
  • Apas (Waters) 6
  • Adityas 6
  • Vishnu 6
  • Brahmanaspati 6
  • Rudra 5
  • Dadhikras 4
  • the Sarasvati River / Sarasvati 3
  • Yama
  • Parjanya (Rain) 3
  • Vāc (Speech) 2 (mentioned 130 times, deified e.g. in 10.125)
  • Vastospati 2
  • Vishvakarman 2
  • Manyu 2
  • Kapinjala (the Heathcock, a form of Indra) 2

Minor deities (one single or no dedicated hymn)

  • Manas (Thought), prominent concept, deified in 10.58
  • Dakshina (Reward for priests and poets), prominent concept, deified in 10.107
  • Jnanam (Knowledge), prominent concept, deified in 10.71
  • Purusha (“Cosmic Man” of the Purusha sukta 10.90)
  • Aditi
  • Bhaga
  • Vasukra
  • Atri
  • Apam Napat
  • Ksetrapati
  • Ghrta
  • Nirrti
  • Asamati
  • Urvasi
  • Pururavas
  • Vena
  • Aranyani
  • Mayabheda
  • Tarksya
  • Tvastar

I have taken as a frame of reference as it is the oldest and regarded as most authentic.

I belong to Krishna Yajur.