ANIMAL SACRIFICE ( PASHU BALI )

Śrīmad Bhagavad Gita 16.23-24

यः शास्त्रविधिमत्ु सज्
ृ य वर्तते कामकारतः। न स सिद्धिमवाप्नोति न सख
ु ं न परां गतिम ्।।

He who discards scriptural injunctions and acts according to his own whims attains
neither perfection, nor happiness, nor the supreme destination.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ। ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।

One should therefore understand what is duty and what is not duty by the regulations of
the scriptures. Knowing such rules and regulations, one should act so that he may
gradually be elevated.

Gita which is accepted by all itself states that anything should be understood through
shastras and follow the rules

There are The Vedas(Samhita+Brahmanas),Smritis, Itihasa-Puranas.

In the case of contradiction people may find it hard to choose which scripture to
consider true? Therefore it becomes necessary to rank their authority.

In Purva mimansa “विरोधे त्वनपेक्षं स्यादसति ह्यनमु ानम ्(Sutra 1/3/2) Shabar swami
writes “श्रुतिविरुद्धा स्मति
ृ रप्रमाणमिति” The smriti that contradicts the Vedas is not
pramana. The term "Smriti" refers to a statement inside a text, not the entire text.
Manusmriti also asserts this: "या वेदबाह्याः स्मत
ृ यो याश्च काश्च कुदृष्टयः (Manusmriti
12.95)

Manusmriti is the most authoritative of the Smritis due to historic and biblical injunctions.
As seen in Brihaspati smriti "मन्वर्थविपरिता तु या स्मति
ृ ः सा न दृश्यते" Manu has priority
over anybody because of the collection of Vedartha and any smriti which is against
Manusmriti is not desirable.
Parashara refers to Manu as a "knower of all shastras ~ मनन ु ा चैवमेकेन सर्वशास्त्राणि
जानता। " (parashara smriti 9.51). The Veda also mentions Manu's remarks : यद् वै किंच
मनरु वदत ् तद् भेषजम ( Krishna Yajur / Taittiriya / 2.2.10.2 )

Among the Itihasa-Purana and smritis “तत्र श्रौतं प्रमाणन्तु तयोर्द्वधे स्मति
ृ र्वरा (Vyasa smriti
1.4) among the contradiction b/w Shruti Smriti and Puranas. Former have the validity
over later.

To conclude:- Vedas>>Smritis>>Puranas. Remember this “while answering something

you can’t quote Purana against Vedas or Smritis”.

Infact Smritis are orders of Vishnu himself as he states in Vaikhanasa grihya sutras ,
Vadhula smriti , Vishnu dharma purana that

श्रुतिः स्मतिृ र्ममैवाज्ञा यस्तामल् ु लङ्ग्य वर्तते। आज्ञाच्छे दी मम द्रोही मद्भक्तोऽपि न वैष्णवः ॥
विष्णन ु ा तु परु ा गीतमेवं तत्तु मयेरितम ् ॥ ~ So rejecting smritis is rejecting Bhagavan’s words

So now let’s start by understanding the meaning of Bali :

ब्रह्मवर्गः 2.7.14.1.5 : पाठे होमश्राद्धीनां सपर्प तर्पणं बलिः

अर्थः - भत ू यज्ञः ~ Offering (as a ritual)

क्षत्रियवर्गः 2.8.27.1.4 : द्विपाचो द्विगुणो दण्डो भागधेयः करो बलिः

अर्थः - बलिः ~ Offering (as a tax)

नागवर्गः 3.3.195.2.1 : करोऽपहारे यो: पञ्जि

ु बलिः प्राण्यञ्जे स्तियाम ्
अर्थः - उपहारः ~ Offering (as a tribute)

नागवर्गः 3.3.195.2.1 : करोऽपहारे यो: पञ्जिु बलिः प्राण्यञ्जे स्तियाम ्

अर्थः - प्राण्यङ्गजम ् ~ Offering (as a tribute)

So it is clear that Bali means offering and as the context is Pashu Bali we will be
addressing further contents based on this

Animal Sacrifice is sanctioned in Vedas, the sole reason for the creation of a Bali Pashu
is to use him in sacrifice.
Manu Smriti 5.39 and Vishnu Smriti 50.61
यज्ञार्थं पशवः सष्ृ टाः स्वयमेव स्वयम्भव ु ा।
यज्ञोऽस्य भत्ू यै सर्वस्य तस्माद् यज्ञे वधोऽवधः ॥

Animals have been created by the Self-born God himself for the purpose of sacrifice:
sacrifice is conducive to the well-being of all this world; hence killing at a sacrifice is no
‘killing’ at all .

Vishnu Puran 1.5.10

पश्वादयस्ते विख्यातास्तमः प्राया ह्यवेदिनः। उत्पथग्राहिणश्चैव तेऽज्ञाने ज्ञानमानिनः ॥

They are well known as pashu and others. They are also having tamas.

"Karma" is possible only in Body of Human (karma yonis), other bodies like that of Goat,
Buffalo are fruits of Karma and are bhoga yonis
Neither they can perform good Karmas nor bad in these bodies, so one of the way for
their elevation is by their sacrifice in Rituals.

Engal Azhwan swamy in Bhashya to Vishnu puran 1.5.10 says :

ओषाढ्य इति | ओषध्यः फल पका वासनाः व्रीहि अदायः, फल मलि ू न्यः निष्पावसरू नाद्यः | त्रेतायग
ु मख
ु े
* यज्ञयज्ञैः त्रेतायम इति वक्ष्यमानत्वात ् कल्पदौ त्रेतायग
ु मख
ु े यज्ञ अंग पशु आदि सष्टि
ृ ः | * तानि
धर्माणि प्रथमानि आसन | *ध्यायन कृते इत्यादि ध्यान योग एव कृत यग ु े|
Chaturmukha Brahma creates all these things (pashu and others) which are accessory
to various sacrifices. (as stated above )

Engal Azhwan swamy in Bhashya to Vishnu puran 1.5.10 says :

आत्मीयं सर्वं अस्मिन ् यज्ञ्ये पशु परु ोधाषादि रूपेण हुतम ् इति सर्व हुतः |
In this yajnya of creation, everything in the form of purodaasha, everything belonging to
one, are offered as purodaasha; this is said to be sarva hutah.

Manusmriti is the Supreme Law book of Sanatan Dharm, as it is mentioned in Vedas.

Yajurved, Taittiriya Samhita, 2.2.10.2

मानवी ऋचौ धाय्ये कुर्याद्यद्वै किं च मनर्व
ु दत्तद्भेषजम ् ।

he should insert the verses of Manu's; whatever Manu said is medicine

Śrī Rām himself followed Manusmṛitī, Va. Ra. 4.18.30

शक्यम ् त्वया अपि तत्कार्यम ् धर्मम ् एवनव

ु र्तता | श्रूयते मनन
ु ा गीतौ श्लोकौ चारित्र वत्सलौ ||
Had you pursued rightness you too would have done the same deed in imposing such a
punishment, and we hear two verses that are given to the advocacy of good
conventions, which the experts of rightness have also accepted, and which are said to
be coined by Manu , and I too conducted myself only as detailed in those verses of law.

As we already understood the authority of the shastras , it is important to see if shastras

mention Pashu bali

Vishnu Puran 3rd Amsha 4th Adhyaya discusses about Veda Shakas :

Then Sri Parashara says :

श्री पाराशरः

आद्यो वेदः चतष्ु पादः शत सहस्र सम्मितः | ततो दश गण

ु ः कृत्स्नो यज्ञ्यो अयं सर्वकामधक
ु ् ||

Explaining the verse Sri ENgal Azhwan swamy says :

ततः तस्मात ् दशा गण ु ो यज्ञः प्रवर्तत | दशगण

ु ो दशविधः, सा एषा यज्ञः पंचविधो अग्निहोत्रं दर्श-पर्ण
ू मासौ
चातर्मा
ु स्यानि पशब ु न्धः सोम इति |
the yagnya having the ten qualities, or ten types of yajnyaas, were started, promulgated.
Dasha guna means ten types, dasha vidha. Five kinds of yajnyaas are told to be the
sacrificial ones Agnihotra, Darsha-poornamaasa (done during Amaavaasya and
Poornimaa), Chaaturmaasya, Pashubandha (where pashu is offered as bali), Soma.

Even in Vishnu Puran 3rd Amsha 11th Adhyaya where Shoucha and Karmaas for a
Gruhasta are discussed :

सोम समस्ता हविः समस्ता पाक समस्ता च संस्थिताः | धने यतो मनष्ु याणां यतेत अतो धनार्जने ||
He can also perform, and earn money through these there are 21 yaagaas told - 7
Soma samsthaas, 7 Havis samsthaas, 7 Paaka samsthaas. So, he has to put efforts to
earn money.

Sri ENgal Azhwan swamy says :

सोमा समस्ता इति | सोम संस्थादयो गौतमोक्तः

Goutama has told, and Aapasthambha has told.
अग्न्याधेय गग्निहोत्रं दर्श पर्ण
ू मासौ अग्रहायनी चातर्मा
ु स्य आदि निरुद्ध पशु बंधः सौत्रमनिः इति
सप्त हविर्यज्ञ समस्ता |
7 Havirsamsthaas are agnyaadheya, agnihotra, darsha poornamaasa, aagrahaayanee,
chaturmasya aadi, niroodha pashu bandha, soutraamani.

Commenting on Purv Mimansa Sutra Adhyaya 3, Pada 6, Sutra 18, the

Shabarbhasya says संति च पशध
ु र्माः- उपाकरणं, उपानयं, अक्ष्णया बंधः, यप
ू े नियोजनम ्, संज्ञपनं,
विशसनमित्येवमादयः

There are also certain details to be performed in connection with the animals, such as
(a) Upaakaranam [Touching the animal with the two mantras), (b) Upaanayanam
[Bringing forward], (c) Akshanyaa-bandhah [Tying with a rope], (d) Yoope niyojanam
[Fettering to the Sacrificial Post], (e) Sanjnapanam [Suffocating to death], (f)
Vishasanam [Dissecting], and so forth. Shabhar bhashya on Mimamsa Sutra 3/6/18;
translated by Ganganath Jha]

Mimamsadarshan Sutra 3/7/28 which says, शमिता च शब्दभेदात ् The 'Shamita'

(slaughterer of the animal) is not distinct from the major priests. Commenting on it the
Shabarbhashya says, क्लोमा चार्द्धवं वैकर्तनं च शमितःु तद् ब्राह्मणाय दद्यात ् यद्य ब्राह्मणः
स्यात ् The liver and the upper quarter belongs to the Shamita Priest; one should give it to
a Brahmana if he be a non-Brahmana Shabhar bhasya on Mimamsa Sutra 3/7/28;
translated by Ganganath Jha
Beginning with vedas which are the highest authority and root to dharma ( वेदो अखिलो
धर्म मल
ू म्)

There are multiple Vedic references that support the practice of Pashubali (animal
sacrifice). For instance, the Rigveda Samhita (Mandala 1, Sukta 163, Mantras 12-13) ,
Satapatha Brahmana (Kanda 11, Adhyaya 7, Brahmana 1) , Maitrayani Brahmana
(6.36) , Aitareya Brahmana (2.1.6.8) Yajur ved (21.41) , Atharvana Veda (18.4.42)

There are plenty more Pramanas from Brahmanas and Vedas which are not being
quoted ~ only where the vidhi is mentioned and bali is mandated are being
quoted explicitly

Let us deal with Ahwamedha yajna in vedas and some misconceptions related to that :

There are two Asvamedha suktas in the Shakla samhita of the Rigveda, 1.162 and
1.163. Suktas 22-5 of the Madhyandin Samhita of the Sukla yajurveda are associated
with Asvamedha. 2. The Ashvalayana Srautasutra (10.8) contains the entire Rig veda
1.162 suktas and separately the mantras 1.162.22, 1.163.1-11, 1.163.12-13.

Yasakacharya says that these (Shakla 1.162.7, Madhyandin yajurveda 25.30) are the
mantras of the Ashvamedha sacrifice ("इत्याग्वमेधिको मन्त्रः", Nirukta 6.22).
Mahidharacharya makes a similar point in his commentary on the vajasaneyi
Madhyandin branch of the Sukla yajurveda, whose investiture is found in the Katyayana
Srautasutra (20.6.16) and the Shankhayana Srautasutra (16.3).

Karpatri ji also states the same in SHukla yajurveda samhita bhashya

Madhyandin Samhita of the Sukla yajurveda are associated with Asvamedha. A similar
ritual of King Dasaratha's Ashwamedha Yajna in the Ramayana is also found in the
Kalpa Sutras. Mahidharacharya makes a similar point in his commentary on the
Vajasaneyi Madhyandina branch of the Sukla Yajurveda, whose investiture is found in
the Katyayana Srautasutra (20.6.8-16) and the Sankhayana Srauta Sutra (16.3).

Satapatha Brahmana 13.2.2.1 onwards also talks about Ashwamedha and bali
Taittirīya Samhitā 7.5.25 describes the sacrificial horse of the Aśvamedha:

The head of the sacrificial horse is the dawn, the eye the Sun, the breath the wind, the
ear the Moon, the feet the quarters, the ribs the interme- diate quarters, the winking the
day and night, the joints the half-months, the joinings the months, the limbs the
seasons, the trunk the year, the hair the rays (of the Sun), the form the Naksatra, the
bones the stars, the flesh the mist, the hair the plants, the tail hairs the tress, the mouth
Agni, the open (mouth) Vaiśvānara, the belly the sea, the anus the atmosphere, the
testicles the sky and the earth, the membrum virile the pressing-stone, the seed the
soma.

The Gopatha Brahmana 5.7 gives the following order for the performance of the
sacrifices: Agnyādheya, Pūrnāhuti, Agnihotra, Darśa-pūrna-māsa, Āgrayaņa,
Caturmāsya, Paśu-bandha, Agnistoma, Rājasūya, Aśvamedha, Puruşamedha, and
Sarvamedha.

Rig veda Aitareya Brahmana 2nd adhyaya 1st khanda clearly explains how to give
pashu bali and the vidhi (The Aitareya Brahmana Of Rgveda Vol.-i by Dr. Sudhakar ~
this has all other related srauta sutra and veda pramanas quoted)
Ashvamedha Yagna didn't involve having sex with dead horse or his semen but instead
the queen is praying to the 2 Vasu Dev in the Horse to give penetration power to her
husband so that He may penetrate her strongly and release good Semen in her vagina
to make her pregnant and give her Strong and Healthy Son and Daughters

In वाल्मीकिरामायण गोविंदराजविर्चितभष ू णव्याख्या १।१४।३२, it's clearly written - अत्र सत्र

ू म ् "अम्बे
अम्बाल्यम्बिके" इति जपन्ती महिष्यश्वमप ु सङ्गम्य 'गणानां त्वा गणपतिं हवामहे ' इत्यभिमन्त्र्य
'उत्सक्थ्योर्गृदं धेहि' इति प्रजनने प्रजननं सन्निधायोपविशति । Mahishi chants mantras 'गणानां
त्वा गणपतिं हवामहे ' and 'उत्सक्थ्योर्गुदं धेहि' and sits near the horse (सन्निधाय + उपविशति =
सन्निधायोपविशति). There's no bringing penis near the thighs or anything like that.

The previous verse in तैत्तिरीयसंहिता says - सोममाहुर्वृष्णो अश्वस्य रे तः । Soma is the semen
of virile ashwa. Acharya Bhatta Bhaskaramishra ji wrote in his commentary - तस्य वष्ृ णः
अश्वस्य यज्ञस्य रे तः सोममाहुः सर्वस्य बीजं यागद्वारे ण वष्ृ ट्याद्यत्ु पत्तिहे तत्ु वात ्। अश्वस्यैव वा वर्षितःु
सोमो रे तः सर्वलोकजीवनोदकहे तभ ु त
ू सोमसाधनत्वात ्। The semen of Ashwa yagya is referred to
as Soma, the seed of everything, because it causes rain, etc through yagya. Ashwa
rains his semen i.e. Soma, which is the cause of life giving water for this whole
universe. Similarly, Sayanacharya ji wrote तथाऽश्वस्य रे तोवदत्यंत सारभत ू ः सोमः - The
actual meaning of Ashwa's semen is Soma.

The mantra वष ृ ावां रे तोधा रे तो दधातु is uttered by Adhvaryu Same is written in the
Bhushana commentary of Valmiki Ramayana - वाससाध्वर्युर्महिषीमश्वं च प्रच्छाद्य वष ृ ावां
रे तोधा रे तो दधात'ु इति जपत्याग्नीध्र ।।
There have been Ashwamedha yagnas where horses weren't killed. For example, the
Ashwamedha yajna performed Maharaja Uparichara Vasu. Devguru Brihaspati himself
was the Hotr of this yajna - बह ृ स्पतिरुपाध्यायस्तत्र होता बभवू ह।। Several rishis participated
in this yajna - धनष ु ाख्योऽथ रै भ्यश्च अर्वावसपु रावसू । ऋषिर्मोधातिथिश्चैव ताण्ड्यश्चैव महानषि
ृ ः।
ऋषिः शान्तिर्महाभागस्तथा वेदशिराश्च यः। ऋषिश्रेष्ठश्च कपिलः शालिहोत्रपिता स्मत ृ ः। आद्यः
कठस्तैत्तिरिश्च वैशंपायनपर्वू जः। कण्वोऽथ दे वहोत्रश्च एते षोडश कीर्तिताः ।।

No animal was killed in this yajna न तत्र पशघ

ु ातोऽभत
ू ् स राजैवं स्थितोऽभवत ् ॥ Fruits and
roots found in the forests were used as offerings for the deities - आरण्यकपदोद्भत ू ा
भागास्तत्रोपकल्पिताः ॥

Srauta Sutras of Different Vedic Shakhas, also:-

Katyayana Srauta Sutra 20.7.19

छागोसमेषाः पश्वभिधानाद् यथालिङ्गम ् ।

Ṛigved, Āśwalāyan Gṛhyasūtra 1.24.26

न अमांसो मधप
ु र्को भवति
Ṛigveda, Kauṣītaki Gṛhyasūtra 2.15
न अमांसः अर्घः भवति अधियज्ञमधिविवाहम ्

Kṛṣṇa Yajur, Mānav Maitrāyaṇīya Gṛhyasūtra 1.9.22

न अमांसो मधप
ु र्क इति श्रुतिः

Śukla Yajur, Pāraskar Gṛhya Sūtra 1.3.29 - 30

न त्वेव अमांसः अर्घः स्याद् अधियज्ञमधिविवाहम ् कुरूतेत्येव ब्रय
ू ात ्
Atharva, Kauṣik Gṛhya Sūtra 92.16
न अलोहितो मधप
ु र्को भवति

We have seen in Vedas , Brahmanas , samhitas about the Pashu bali , now let us
see Brahma sutras of Veda Vyasa

Brahma Sutra 3.1.25 of Maharshi Ved Vyas also defends Animal Sacrifice. It is:-
अशद्ु धमिति चेन्न शब्दात ् ।
Which means, If it be said that sacrificial work is unholy; we deny this on the ground of
scripture.

This single Brahma Sutra denies all the possible claims against Animal Sacrifice.

All acharyas in their respective commentary of this Sutra defends Animal Sacrifice.

Bhagwān Ādī Shankarachary in his commentary of this Sutra says:-

तस्माद्विशद्
ु धं कर्म वैदिकम ् शिष्टै रनष्ु ठीयमानत्वात ् अनिन्द्यमानत्वाच्च

The work of sacrifice enjoined by the Veda is therefore holy, being performed by
authoritative men and considered blameless;

Sripad Nimbarkacharya writes:

तेषां व्रीह्यादि स्थावरयोनिप्रापकं हिंसायोगाज्ज्योतिष्टोमाचऽशद्
ु धं कर्मास्तीति चेत ्,
ज्योतिष्टोमादे रशद् ु धत्वं नास्ति, विधिशास्त्रात ् ॥

Meaning: If it be objected that their works like Jyotistoma and the rest are impure,
involving, as they do, the killing of living creatures, and therefore these lead them to
immobile births

We reply: No impurity is involved in Jyotistoma and the rest, on account of scriptural

injunction.

Shivpada Srikantha Shivacharya writes:

अवरोहतः परु ु षस्य पर्वा ू नष्ठि

ु तयागादिष्वनीषोमीयादि हिंसामिश्रत्वादशद् ु धं कर्मेति तत्फलभोगाय
श्रीह्यादिष्वप्यत्ु पत्तिरस्ति ति चेत ् न। श्रूयते हि 'हिरण्यशरीर ऊर्ध्व स्स्वर्ग लोकमेति' न वा उ वेतन्नियसे
नरिष्यसि । इति पशहि ु सं ाया अहिंसात्वम ्। ततो न तत्प्राप्तिरस्ति ॥

Meaning: On account of the shastras mandating himsa in certain rituals and the
declarations that the pashu slain in bali attains a higher existence which causes its
welfare, in the shastras when himsa is mandated, such himsa is not himsa.

Sripad Madhvacharya writes:

हिंसा त्ववैदिका या तु तयाऽनर्थो ध्रव

ु ं भवेत ्। वेदोक्तया हिंसया तु नैवानर्थः कथञ्चनेति वाराहे ।।

Meaning: The acts of himsa, when sanctioned by the Vedas, are not himsa at all. If
sanctioned by the shastras in a ritual, it is fully Vedic and cannot be discarded, as this is
stated in the Varaha Purana (कथञ्चनेति वाराहे ).

Sripad Vallabhacharya writes:

किंचिदाशङ्कय परिहरति । नन्वन्याधिष्ठानेङ्गीक्रियमाणे यातना जीवानामशद् ु धत्वादशद्ु धमन्नं स्यात ्

। तथा च कथं योग्यदे ह इति चेन्न । इति दे वरै ाहुतिरूपेण होमवचनाच्छुद्धत्वम ्। अन्यस्य हि संस्कारे णव
ै
शद्
ु धि। अन्यथा यावज्जीवं का गतिः स्यात ् तस्मात्संस्कारशब्दाच्छुद्धमेवान्नम ् ॥

Meaning: There is no doubt that the pashu offered in yajnas, shraddhas, and other
samskaras attain higher lokas and better existence. Thus, the allegation that the act of
ritual sacrifice is impure is refuted, as on account of being sanctioned by shastras and
causing the welfare of jivas, it cannot be impure.
Rāmānujācharya in his Gitā Bhāsya 2.31 quotes a verse of Taiitirīya Brahman and
Yajurveda in order to defend Animal Sacrifice.

न वा उव ् एतन ् म्रियसे न रिष्यसि । दे वाꣳ इद् एषि पथिभिः सग

ु ेभिः ।

यत्र यन्ति सक
ु ृ तो नापि दष्ु कृतः । तत्र त्वा दे वः सविता दधातु ।

"Thou dost not die, thou art not hurt, thou goest to the gods through easy paths. Where
men of good deeds go and not evil-doers, there may the sun-god lead thee”

This same verse is quoted by Śrī Nivāsācharya in his commentary of Above Brahma
Sutra i.e 3.1.25

Lord Viṣṇu also says that his sister Durgā will be worshiped by sacrifices.

Causing injury to beings or killing beings is अधर्म and it is barred by shastra as 'न हिंस्यात ्
सर्वा भत
ू ानि'. But that is overruled by विशेषशास्त्र which shown by Bhashya as
'अज्नीषोमीयादिवत ्'. When there is a विशेषविधि the सामान्यनिषेध gets overruled. So the
dharmayuddha is स्वधर्म for a क्षत्रिय just as अग्नीषोमीय and others. Considering this, you
should not fear that this will lead to अधर्माचरण.

'शौर्यं तेजो धति

ृ र्दाक्ष्यं यद्
ु धे चाप्यपलायनम ् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम ्' ।। (BG 18.43)
इति हि वक्ष्यते - The meaning of mula shloka हि as told in धर्माद्धि is explained here.

But there can be an objection here: It cannot be said that it is like अग्नीषोमीय and others
as there also हिंसा is present and अधर्म cannot be avoided. The निषेध of हिंसा as told in 'न
हिंस्यात ् सर्वा भत
ू ानि' is not औपाधिक because there is general barring of हिंसा and it is
present in agnishomiya etc. is the objection. This is answered next.

Adharma would ensure on account of doing हिंसा. But in अग्नीषोमीय etc there is no हिंसा
itself which can lead to अधर्म. This is told as निहीनतर...'. The लक्षण for हिंसा is any व्यापार
which results in अनर्थ. That is the definition of हिंसा. But here, the opposite is told in the
shruti. Shruti says 'न वाउ वे..' 'You will not die nor get injured. You will only reach the
devas by auspicious paths. Where only those who have done good deeds go and those
who have done bad deeds do not go. Let God Savitaa take you there'. So what is told in
अग्नीषोमीय etc is not हिंसा. But still there can be an objection. Let it be so, but how can
one say that in yuddha killing or causing injury is not himsaa and so adharma? In the
shruti 'अहिंसन ् सर्वभत
ू ानि अन्यत्र तीर्थेभ्यः (chandogya.) also it is barred in acts other than
अग्नीषोमीय and such yagas and not in yuddha.

For this, the answer is: इह च यद्

ु धे मत
ृ ानां कल्याणतरदे हादिप्राप्तिः उक्ता 'वासांसि जीर्णानि' (BG
2.22) इत्यादिना This is dharmayuddha and in such dharmayuddha, it is told that those
who die get more auspicious bodies and that is what is told in 'वासांसि जीर्णानि...' etc.
As stated in उत्सर्ग-अपवाद व्यवस्था
General Rule - उत्सर्ग- सत्र
ू Exception - अपवाद - सत्र
ू
A special rule which sets aside the general rule; a rule forming an exception to the
general rule. e.g. आतोनप ु सर्गे कः III.2.2 which is an exception of the general rule कर्मण्यण ्
III.2.1; येन नाप्राप्तो यो विधिरारभ्यते स तस्य बाधको भवति, तदपवा-दोयं येगो भवति
(opp. utsarga); मा हिंस्यात्सर्वभतू ानि इति उत्सर्गः ; वायव्यं श्वेतमालभेत इत्यपवादः ;
अपवादै रिवोत्सर्गाः कृतव्यावत्त
ृ यः परै ः Kumārasambhava 2.27; R. 15.7; प्रत्ययः exceptional
suffix; स्थलम ् a case for a special rule.

So, the definition of हिंसा is 'अनर्थपर्यवसितः तादात्विकदःु खजनको व्यापार:' So the objection
raised for the shruti statement that 'अन्यत्र तीर्थेभ्यः is by those who are not aware of the
purushartha that is told by shruti that the yajna pashu will get. So there also there is no
हिंसा at all because Manusmriti says 'तस्मात ् यज्ञे वधो अवधः'. In the same if someone
says the killing in a धर्मयद्
ु ध is हिंसा that means they do not have तत्त्वज्ञान because even
in a dharmayuddha killing is considered as अवध only.

We have seen in Brahma sutras and bhashyas of various acharyas accepted

Pashu bali to be vedic , Now let us see Smritis also

Shlokavartika 2.204–6 by the esteemed Mimamsa scholar Sri Kumarila Bhatta.

हिंसा हि फलमेतष
े ां भिन्ना तेभ्यः स्वरूपतः । सा हि प्राणवियोगात्मा श्येनस्तत्रासिवत्पथ
ृ क् ॥ २०५ ॥

He states- “SACRIFICE OF ANIMAL ( PASHU ) IN YAGNA IS NOT ADHARMA”

commentary on Sankhya Karika verse 2 by Sri Vachaspati Mishra:

तथाहि - "मा हिंस्याद्” इति निषेधेन हिंसाया अनर्थहे तभु ावो ज्ञाप्यते, न त्वक्रत्वर्थत्वमपि; "अग्नोषोमीयं
पशमु ालभते" इत्यनेन वाक्येन च पशु हिंसायाः क्रत्वर्थत्वमच्
ु यते, नानर्थहे तत्ु वाभावः, तथा सति
वाक्यभेदप्रसङ्गात ् ।

न चानर्थहे तत्ु वक्रतप

ू कारकत्वयोः कश्चिद्विरोधोऽस्ति । हिंसा हि परु
ु षस्य दोषमावक्ष्यति,
क्रतोश्चोपकरिष्यतीति ।

It cannot be said that the general injunction "One should not injure any living being, sets
aside the specific injunction, 'one should kill the animal dedicated to the Agni-soma
sacrifice," because of the absence of mutual contradiction. It is only when there is
mutual contradiction, the weaker gets superseded by the stronger. Here there is no
such contradiction because they deal with two quite different subjects. For, the
prohibitory injunction 'do not kill' only declares that killing produces sin (and causes
pain); but it does not do away with the fact of its being necessary for the completion of
the sacrifice. The sentence: 'kill the animal meant for Agni-soma' only declares the
necessity of animal slaughter in the performance of sacrifice; it does not suggest the
absence of evil consequences arising from killing if it did so, there will be a split of
animals. in the sentence to the effect that (a) killing is helpful in performing sacrifice and
(b) it does not produce sin. Nor is there any contradiction between its being the cause of
sin (arising from the slaughter of the animal in the sacrifice) and its (of animal slaughter)
being helpful in the performance of sacrifice.

Katyayana Smriti 14th Adhyaya

Vashishta Smriti 4th adhyaya

Parashara Smriti 12.69

Even Itihasas and Puranas say :

In the Mahabharata, there are hymns addressed by Arjuna and Yudhishthira to the
goddess Durga (also referred to as Arya), where she is depicted as being fond of animal
sacrifices.

Similarly, in the Harivamsa Purana (Vishnu Parva), it is stated:

"कृत्वानय
ु ात्रां भत
ू स्
ै त्वं सरु ामांसबलिप्रिया । तिथौ नवम्यां पज
ू ां त्वं प्राप्स्यसे सपशक्रि
ु याम ् ।।"
"You are greatly fond of an offering of meat. You will therefore, on a Navami, receive, on
earth, worship accompanied by the sacrifice of beasts."
Additionally, in another hymn addressed to Durga within the same scripture, she is
again described as being fond of animal sacrifice:
" प्रकीर्णकेशी मत्ृ यश्ु च सरु ामांसबलिप्रिया । लक्ष्मीरलक्ष्मीरूपेण दानवानां वधाय च ।।"
"You are of disheveled hair and death. You are fond of wine and meat. Although you are
Lakshmi (of beautiful form), you assume a dreadful form for the destruction of the
Danavas."

Mahabharat Shanti Parva 172

Mahabharat Anushasana Parva 88

Vishnu Puran 1.4.32

पादे षु वेदास्तव यप
ू दं ष्ट्र दन्तेषु यज्ञाश्चितयश्च वक्त्रे

The entire shareera of Paramaatman is said to be yajnya. He is said to be yajnya

purusha. All the Vedaas are in Your paada. Your tusk is the yoopa stambha, where the
pashu is tied.

Vishnu Puran 5.1.86 :

सरु ामांसोपहारै ः च भक्ष्यभोज्यैः च पजि

ू ता । नर्णा
ृ म ् अशेष कामान्स्त्वं प्रसन्ना संप्रदास्यसि ॥ ८६ ॥
Being worshiped with the upahaaraas like suraa, maamsa, and various kinds of foods
and delicacies, you will be able to fulfill the desires of all the humans who pray to you
everyday.

Vishnu Puran 5.10.38 :

तस्मात ् गोवर्धनः शैलो भव‌

द्भिः विविधार्हणैः । अर्च्यतां पज्
ू यतां मेध्यान ् पशन
ू ् हत्वा विधानतः ॥ ३८ ॥

Therefore, Govardhana only has to be worshiped by all of you, by offering various

things which are good for offering to Govardhana. Let us offer pashu bali also, and
things which are fit to be offered as bali in yagnya. Let us perform the giri yagnya to
Govardhana giri, as ordained in the scriptures.

Bhagwat Puran 4.4.6 :

आब्रह्मघोषोर्जितयज्ञवैशसं विप्रर्षिजष्ु टं विबध

ु श्ै च सर्वश: ।

मद्
ृ दार्वय:काञ्चनदर्भचर्मभि र्निसष्ृ टभाण्डं यजनं समाविशत ् ॥

Even in Daksh yagna Pashus were there for bali

Bhagwat Puran 10.2.10 :

अर्चिष्यन्ति मनष्ु यास्त्वां सर्वकामवरे श्वरीम ् । धप

ू ोपहारबलिभि: सर्वकामवरप्रदाम ् ॥

By sacrifices of animals, dhup, ordinary human beings will worship you, because you
are supreme in fulfilling all desires of everyone.

Bhagwat Puran 11.18.7 :

वन्यैश्चरुपरु ोडाशैर्निर्वपेत ् कालचोदितान ् । न तु श्रौतेन पशन

ु ा मां यजेत वनाश्रमी ॥ ७ ॥

This makes clear that Vanaprastha should not give bali in Srauta yagna affirming that
bali in Srauta Yagna is veda vihit
Brahmavaivarta Mahapurana, Prakriti Khanda, Chapter 65 :

बलिदानेन विप्रेन्द्र दर्गा

ु प्रीतिर्भवेन्नण
ृ ाम ्। हिंसाजन्यं न पापं च लभते यज्ञकर्मी ॥

Best of the Brahmanas, the goddess Durga is pleased with the offering of the sacrifice,
and by offering yajña, a person does not attract the sin of killing an animal.

Bhagwat Puran 4th Skanda 19th Adhyaya details the story of how Indra tries to steal the
Horse that was made ready for the yagna of Prithu to stop it showing how Bali was part
of Yagna

Skanda Purana (Prabhasa Khanda, Chapter 14) describes the ritual of Pasubali (animal
sacrifice) in the context of the Devi Mahatmya.

Now we have seen that Pashu bali is mentioned in Vedas (all parts) , Smritis , Itihasas
and Puranas

Pashu Bali vidhi is mentioned in Tantras (Kularnav , Varahi , Mahanirvana) and

Pancharatras (Hayashirsha - saura kanda etc ) also but they are not being discussed
here

Shastras clearly say that Pashu Bali in yagna is not himsa and the pashu attains higher
states :

Taittiriya brahmana and Yajur veda state :

न वा उव ् एतन ् म्रियसे न रिष्यसि । दे वाꣳ इद् एषि पथिभिः सग

ु ेभिः ।
यत्र यन्ति सक
ु ृ तो नापि दष्ु कृतः । तत्र त्वा दे वः सविता दधातु ।

Aitareya Brahmana also states :

यजमानो वा एष निदानेन यत्पश्शरु नेन ज्योतिषा यजमान. परु ोज्योतिः स्वर्ग लोकमेष्यतीति तेन
ज्योतिषा यजमान. परु ोज्योतिः स्वर्ग लोकमेति ।। इति ।

हिरण्यशरीर ऊर्ध्वः स्वर्गं. लोकमेति ॥

It is said in Vishnu Smriti, The Killing of animals in sacrifice is no killing at all.

या वेदविहिता हिंसा नियतास्मिंश्चराचरे | अहिंसां एव तां विद्याद्वेदाद्धर्मो हि निर्बभौ । ।

In Vishnu dharma sutram also it is said :

यज्ञार्थेषु पशन्हि
ू ं सन्वेदतत्त्वार्थविद्द्विजः । आत्मानं च पशंश्ू चैव गमयत्यत्त
ु मां गतिम ् । ।

"A learned Brahmin who, understanding the essence of the Vedas, sacrifices animals
for the sake of yajnas (sacrificial rituals) leads both himself and the animals to the
highest state of existence."

Vasista Smriti states :

पितद
ृ े वतातिथिपज
ू ायां पशंु हिंस्यात ् । मधप
ु र्के च यज्ञे च पितद
ृ ै वतकमणि ॥

अत्रैव च पशंु हिंस्यान्नान्यथेत्यत्रवीन्मनःु ॥

"An animal should be sacrificed during the worship of ancestors, gods, and guests, as
well as in the Madhuparka (a ritual involving honey) and in yajnas (sacrificial rituals) for
the sake of ancestors and deities. Manu has said that animals may only be sacrificed in
these contexts and not otherwise."

Devi Bhagwat 3.26.34 :

दे व्यग्रे निहता यान्ति पशवः स्वर्गमव्ययम ् । न हिंसा पशज
ु ा तत्र निघ्नतां तत्कृतेऽनघ ॥

O sinless one! The goats, etc., offered as a sacrifice before the Devî attain unending
heavens. Therefore persons offering the sacrifices of goats do not incur any sin.

Brahmavaivarta Mahapurana, Prakriti Khanda, Chapter 65 :

बलिदानेन विप्रेन्द्र दर्गा

ु प्रीतिर्भवेन्नण
ृ ाम ्। हिंसाजन्यं न पापं च लभते यज्ञकर्मी ॥

Best of the Brahmanas, the goddess Durga is pleased with the offering of the sacrifice,
and by offering yajña, a person does not attract the sin of killing an animal.

Pahu Bali / Srauta yagna will not be considered himsa if the vidhi is followed properly
with proper mindset which is not possible in Kaliyuga which is why it is banned in
Kaliyuga

Some people claim to follow Shastras but go against Pashu Bali but these arguments
were given By Mayamoha to delude asuras from Vedas without understanding real
essence :

न एतत ् यक्ति
ु सहम ् वाक्यं हिंसा धर्माय चेष्यते | हवीमशि अनल दग्धानि फलाय इति अर्भकोडितम ्

Now we will be analyzing a section of Manu smriti which are found in Vishnu smriti also
which deals with Yagna , Himsa and Maansahara in detail with the help of Bhashyas
and other pramanas

Manusmriti 5.26 - 56 discusses about Lawful and Forbidden Meat

एतदक्
ु तं द्विजातीनां भक्ष्याभक्ष्यमशेषतः । मांसस्यातः प्रवक्ष्यामि विधिं भक्षणवर्जने ॥ २६ ॥
Thus has been described as full what is fit and what unfit to be eaten by twice-born
men. Next I am going to explain the rule regarding the eating and avoiding of
meat.—(26)

Yajnavalkya smriti states :

अतः शण
ृ ध्
ु वं मांसस्य विधिं भक्षणवर्जने ॥

Next shloka states प्राणात्यये तथा श्राद्धे प्रोक्षिते द्विजकाम्यया । दे वान्पितन्ृ समभ्यर्च्य खादन्मांसं
न दोषभाक् ॥ ( even Vishwamitra states the same )

‘When one’s life is in danger, at Śrāddhas, when it has been prepared for Brāhmaṇas,
and when it has been offered in the worshiping of gods and Pitṛs, if one eats meat, one
incurs no sin.’ and this is stated even in Yama smriti :

" आमन्त्रितस्तु यः श्राद्धे दै वे वा मांसमत्ु सज

ृ ेत ् । यावन्ति पशरु ोमाणि तावन्नरकमच्
ृ छति " ॥

‘Invited at a Śrāddha, if one abandons the meat that is offered, one remains in hell.’

These statements are said by Yajnavalka , Devala , Brihaspati , Harita

Devala :

भक्षयअपि मांसानि शेपभोजी न लिप्यते । औषवार्यमशक्ती वा नियोगायज्ञकारणात ् ॥

‘Eating meat in the course of eating the remnants of offerings, one incurs no sin;
similarly, if one eats as a medicine, or for saving his life, or by invitation, or at sacrifices.’

Yama :

भक्षयेत्प्रोक्षितं मांसं सकृड्राह्मणकाम्यया । दै वे नियक्

ु तः श्राद्धे वा नियमे तु विवर्जयेत ् ॥

‘One may eat consecrated meat once, for the sake of a Brāhmaṇa; also when invited at
a rite in honour of gods or Pitṛs.’

Brihaspati :
रोगी नियक्
ु तो विधिना हुतं विप्रवत
ृ स्तथा । मांसमद्याच्चतर्वे
ु षा परिसंख्या प्रकीर्तित्तता ॥

अतोऽन्यथा तु नाश्नीयाद्विधि हित्वा पिशाचवत ् । सह यावन्ति पशरु ोमाणि तावत्प्राप्नोति मारणम ् ॥

‘Under the following four circumstances alone should one eat meat—(a) when suffering
from an otherwise incurable disease, (b) when duly invited, (a) when the meat has been
offered as a libation, and (d) when invited by a Brāhmaṇa. Apart from these one shall
never eat meat.’

Harita :

वथ
ृ ा मांसमभक्ष्यं तु प्राश्य कृच्छ्रं चरे द् बध
ु ः । काम्यया ब्राह्मणानां तु यथाकामं समश्नय
ु ात ् ॥

‘If one eat needlessly-prepared meat, one should perforin the Kṛcchra. But for the sake
of the Brāhmaṇas, he may eat as much as he likes.’

Mahabharata says :

क्षत्रियाणां तु यो दृष्टो विधिस्तमपि मे शण

ृ ु । वीर्येणोपार्जितं मांसं यथा खादन्न दष्ु यति ॥

आरण्यास्सर्वदै वयाः प्रोक्षिताः सर्वशो मग

ृ ाः । अगस्त्येन परु ा राजन्मग
ृ या येन पज्
ू यते ॥

अतो राजर्षयः सर्वे मग

ृ यां यान्ति भारत । लिप्यन्ते न च दोषेण नचैतत्पातकं विदःु ॥

‘Now listen to the law relating to Kṣatriyas. He incurs no sin if he eats meat obtained by
his own valour; all wild animals are such as have been already offered to the gods by
Agastya; that is why hunting is an honoured practice; it is for this reason that all royal
sages go about hunting, and thereby they incur no sin.’

Manusmriti 5.27

प्रोक्षितं भक्षयेन ् मांसं ब्राह्मणानां च काम्यया । यथाविधि नियक्

ु तस्तु प्राणानामेव चात्यये ॥ २७ ॥

He may eat meat that has been consecrated; also at the wish of Brāhmaṇas; and when
invited according to law; and when his life is in danger.—(27)
The rule that ‘one shall not eat the unconsecrated meat of the cow, the sheep and the
goat’ would only be a reiteration of the uneatability of ‘unconsecrated meat’ (mentioned
in verse 7 - अनप
ु ाकृतमांसानि दे वान्नानि हवींषि च ॥ );—this reiteration in the present verse
serving the purpose of permitting the eating of unconsecrated meat also, ‘at the wish of
Brāhmaṇas’

Under 4.213 (अनर्चितं वथ

ृ ामांसमवीरायाश्च योषितः ) we have the mention of ‘needlessly
prepared meat,’ and the present verse serves the purpose of explaining what the
‘needlessly prepared meat’ is; as in the absence of this it could not be known what is
‘needlessly prepared meat’.

‘ वथ
ृ ा ’ means ‘what is cooked for oneself, and not for being offered to gods or pitṛs’

महाभाष्यकारे ण चिधिविशेष एव च नियम उक्तः। श्रसम्भवति च विधौ कुतो नियमः ।

Then again, the author of the Mahābhāṣya has declared that a Restriction is always
supplementary to an Injunction; so that when there is no Injunction, how can there be
any Restriction?

Vishnu Smriti (51.37).—शाल-ू कवथ

ृ ाकृसरसंयावपायसापप
ू शष्कुलीदे वान्नानि हवींषि चः । -
‘Śālūka, needlessly cooked rice-sesamum and butter, sugar-wheat, rice-milk, cakes,
breads fried in butter, food of the gods and sacrificial viands.’

Yajnavalkya smriti (1.171) — दे यतार्थ हविः शिश्रंु लोहितान्त्रश्चनांस्तथा । अनप

ु ाकृतमांसानि
विड्जानि कवकानि च ॥ - ‘Offerings meant for gods... unconsecrated meat, rice-sesamum
or butter-sugar-wheat, or milk-rice or flour-cakes or wheat bread fried in
butter,—needlessly cooked.’

Manusmriti 5.31 :

यज्ञाय जग्धिर्मांसस्येत्येष दै वो विधिः स्मत

ृ ः । अतोऽन्यथा प्रवत्ति
ृ स्तु राक्षसो विधिरुच्यते ॥ ३१ ॥

‘The eating of meat for sacrifices’—this is declared to be the divine law; but behaviour
contrary to this is described as ‘demoniacal practice’—(31).
Manusmriti 5.32 :

क्रीत्वा स्वयं वाऽप्यत्ु पाद्य परोपकृतमेव वा । दे वान ् पितॄंश्चार्चयित्वा खादन ् मांसं न दष्ु यति ॥ ३२ ॥

Having bought it, or having obtained it himself, or having it presented by others,—if one
eats meat after having worshiped the Gods and the Pitṛs, he does not incur sin—(32)

Manusmriti 5.33 :

नाद्यादविधिना मांसं विधिज्ञोऽनापदि द्विजः । जग्ध्वा ह्यविधिना मांसं प्रेतस्तैरद्यतेऽवशः ॥ ३३ ॥

In normal times the twice-born man conversant with the law shall not eat meat
unlawfully; having eaten it unlawfully, he shall, after death, be devoured by them
helplessly. (33)

Similar verses are found in other smritis and dharma shastras

Yama : यजष
ु ा संस्कृतं मांसं भक्षयेत्तु यथाविधि । न भक्षयेत ् वथ
ृ ा मांसं पष्ृ ठमांसं च वर्जयेत ् ।। पष्ृ ठमांसं
पष्ृ ठसम्बन्धिमांसम ् अनज्ञ
ु ातविषयेऽपि । - ‘One should not eat needlessly-prepared meat.’

Apastambha Dharma sutra 1.16.16

हिंसार्थेनासिना छिन्नं मौसम ् अभोज्यम ् ।

‘He shall not eat meat which has been cut with a knife used for killing.’

Vishnu SMriti 51.59

असंस्कृतान्पशन्
ू मन्त्रैर्नाद्याद्विप्रः कथं च न । मन्त्रैस्तु संस्कृतानद्याच्छाश्वतं विधिमास्थितः ॥

‘The Brāhmaṇa shall never eat meat that has not been consecrated with mantras; that
however which has been duly consecrated he shall eat, following the eternal law.’

Manusmriti 5.35 :

नियक्
ु तस्तु यथान्यायं यो मांसं नात्ति मानवः । स प्रेत्य पशत
ु ां याति सम्भवानेकविंशतिम ् ॥ ३५ ॥
But when invited according to law, if a man does not eat meat, he becomes, after death,
a beast, during twenty- one births.—(35)

Vashista smriti 11.34

श्राद्धं दत्त्वा च भक्

ु त्वा च मैथन
ु ं योऽधिगच्छति भवन्ति पितरस्तस्य तन्मासं रे तसो भज
ु ः

‘An ascetic who, invited to dine at a sacrifice to Pitṛs or to gods, refuses meat, shall go
to hell.’

Yama says :

“ जमन्नरितस्तु यः शद्धे दै वे वा मांमत

ु प्रञेत ्‌। यावन्ति पडुरो माणि तावन्नरकम्च्छति ” ॥

‘The man who, invited to a Śrāddha or to a sacrifice to the gods, refuses meat, shall go
to hell, etc.’

Harita smriti and Satapatha Brahmana say :

नियक्
ु तस्तु यथा श्रद्धे यस्तु मांसं न भक्षयेत ् । यावन्ति पशरु ोमाणि तावभरकमच्
ृ छति ॥
‘If one, invited to a Śrāddha, does not eat meat, one goes to hell...’

Manusmriti 5.36 is same as Vishnu smriti 51.59 as quoted earlier

Manusmriti 5.37

कुर्याद् घत
ृ पशंु सङ्गे कुर्यात ् पिष्टपशंु तथा । न त्वेव तु वथ
ृ ा हन्तंु पशमि
ु च्छे त ् कदा चन ॥ ३७ ॥

If there is occasion, he shall make an animal of clarified butter, or an animal of flour; but
he shall never seek to kill an animal needlessly.—(37)

This verse is explained by quoting Kalpataru (लोकाचारप्राप्तसीतायज्ञादौ पशव

ु ध- सम्प्रयोगे घत
ृ ं
पिष्टं वा पशंु कुर्यादित्यर्थ इति कल्पतरुः ) as offering the following explanation:—In such
ceremonies as the Sītāyajña and the like, which are not prescribed in the Veda, and the
killing of animals at which, therefore, cannot have the sanction of the Veda,—if, in view
of the prevalent custom, it is found necessary to sacrifice an animal, one should offer an
animal made either of butter or of flour;—it then quotes Kullūka’s explanation, ( । सङ्गे
आस- पशहि
ु सं ाविधिप्रतिषेधौ । क्तौ यदि मांसभक्षणेच्छा तदा घत
ृ मयर्थी पिष्टपर्थी वा पशप्र
ु तिकृर्ति
फुत्वाऽपि भक्षयेन्न तु वथ
ृ ा मांसं भक्षयेदित्यर्थ इति कुल्लक
ू भट्टः । )—and then the one given by
Medhātithi ( मेधातिथिस्तु सङ्गे पशव
ु धप्रसङ्गे तेन चण्डिकायागादौ पशव
ु धोपया- चितेन
सस्यसम्पत्तिदर्शनादाचारात्पशव
ु धोपस्थितौ तन्निवत्त्ृ यर्थ पशस्
ु थाने घत
ृ ं पिष्टं वा पशंु कुर्यान्न तु
पशहि
ु सं ामिति कल्पतरु- संवादिनमर्थमाह । ), remarking that this last is in agreement with
Kalpataru,—It then goes on to describe another explanation, by which ‘Saṅge’ means
‘at a sacrifice’ and this is explained as laying down an alternative to the killing of animals
at the well-known sacrifices, Agnīṣṭomīya and the rest.

Manusmriti 5.38 :

यावन्ति पशरु ोमाणि तावत्कृत्वो ह मारणम ् । वथ

ृ ापशघ्
ु नः प्राप्नोति प्रेत्य जन्मनि जन्मनि ॥ ३८ ॥

As many hairs are on the body of the animal, so many times after dying does its
needless killer suffer violent death, birth after birth.—(38.)

Same is found in Vishnu smriti and Mahabharat

Yajnavalkya smriti (1.180).

वसेत्स नरके घोरे दिनानि पशरु ोमभिः । संमितानि दरु ाचारो यो हन्त्यविधिना पशन
ू ् ॥ १८० ॥

‘The wicked man who kills animals unlawfully dwells in hell for as many days as there
are hairs on the animal’s body.’

One must note the usage of “ वथ

ृ ा ” in the shlokas

Manusmriti 5.40 :

ओषध्यः पशवो वक्ष

ृ ास्तिर्यञ्चः पक्षिणस्तथा । यज्ञार्थं निधनं प्राप्ताः प्राप्नव
ु न्त्यत्ु सत
ृ ीः पन
ु ः ॥ ४० ॥

Herbs, animals, trees, beasts and birds, reaching death for the sake of sacrifices, attain
advancements.—(40)
Manusmriti 5.41 - 42 :

मधप
ु र्के च यज्ञे च पितद
ृ ै वतकर्मणि । अत्रैव पशवो हिंस्या नान्यत्रैत्यब्रवीन ् मनःु ॥ ४१ ॥
एष्वर्थेषु पशन
ू ् हिंसन ् वेदतत्त्वार्थविद् द्विजः । आत्मानं च पशंु चैव गमयत्यत्त
ु मं गतिम ् ॥ ४२ ॥

At the Madhuparka offering, at sacrifices, and at the rites in honour of the Pitṛs,—at
these alone should animals be killed, and nowhere else: thus has Manu declared—(41)

The twice-born person, knowing the real import of the Veda, killing animals on these
occasions, carries himself and the animal to the most excellent state.—(42).

Previously ample shastras were quoted to show Pashu used for Bali attains higher
lokas

This same verse is in Sankhayuna grihyasutra 2.16.1 , Vishnu smriti 51.64 ,

Vashishta 4.6

Manusmriti 5.43 :

गह
ृ े गुरावरण्ये वा निवसन्नात्मवान ् द्विजः । नावेदविहितां हिंसामापद्यपि समाचरे त ् ॥ ४३ ॥

Living in his house, or with his teacher, or in the forest, the self-controlled twice-born
person shall not, even in times of distress, do that killing which is not sanctioned by the
veda.—(43).

As explained earlier , only vaidika bali is to be done as arghya to Bhagawan

Rig veda 10.87.16 states :

यः पौरुषेयेण क्रविषा समङ्क्ते यो अश्व्येन पशन

ु ा यातध
ु ानः ।

यो अघ्न्याया भरति क्षीरमग्ने तेषां शीर्षाणि हरसापि वश्ृ च ॥

“The Yātudhāna, who fills himself with the flesh of man, and he who fills himself with the flesh
of horses or of other animals, and he who steals the milk of the cow-- cut off their heads with
your flame.”

This also asserts one should not kill for themselves

Manusmriti 5.44 :

या वेदविहिता हिंसा नियताऽस्मिंश्चराचरे । अहिंसामेव तां विद्याद् वेदाद् धर्मो हि निर्बभौ ॥ ४४ ॥

That killing which is sanctioned by the Veda has been eternal in this world of mobile and
immobile beings: it is to be regarded as no killing at all; since it was out of the Veda that
the Law shone forth.—(44).

So even if one says there has to be Ahimsa in yajna , it does not contradict as himsa
done in yajna is not himsa at all

Rather it will be considered as vidhi of the Yajna

Manusmriti 5.48 :

नाकृत्वा प्राणिनां हिंसां मांसमत्ु पद्यते क्व चित ् । न च प्राणिवधः स्वर्ग्यस्तस्मान ् मांसं विवर्जयेत ् ॥

Meat is never obtained without having encompassed the killing of animals; and the
killing of animals does not lead to heaven; hence one should avoid meat.—(48)

The verse is a purely commendatory exaggeration. Further, there can be no idea of any
one eating the meat of animals dying of themselves, for the simple reason that such
meat is the source of disease. Meat is never eaten without being offered, and what is a
source of disease can never be offered as a gift.

उत्पद्यत इति मांसस्य हिंसानिमित्तत्वात्कर्तृव्यपदे शे मभानकर्तृ कत्वं भवत्येवा- विरुद्धम ् । अथ

वोत्पद्यत इति न च स्वर्ग्य इति । न स्वर्गानत्ु पत्तिहे तम
ु ात्रमभिप्रेतमपि तु नरकादिदःु खहे तत्ु वम ् ॥
‘उत्पद्यते ’;—the meat is brought about by killing; hence the nominative of hilling and of
obtaining may be regarded as one and the same; so that there is nothing incongruous in
the expression ‘नाकृत्वा उत्पद्यते ’. Or, ‘उत्पद्यते ’ may be construed along with ‘does not
lead to Heaven.’ What is meant is, not only that it does not lead to heaven, but also that
it leads to hell and other evils

Manusmriti 5.50 :

न भक्षयति यो मांसं विधिं हित्वा पिशाचवत ् । न लोके प्रियतां याति व्याधिभिश्च न पीड्यते ॥ ५० ॥

He who does not eat meat like a fiend, disregarding the proper method, becomes
popular among men and is not afflicted by disease.—(50)

Here also it is mentioned that one who eats as per Vidhi

As it is clearly stated that who does not eat the one which disregards the proper method
or the vidhi that is to be used

Manusmriti 5.56 :

न मांसभक्षणे दोषो न मद्ये न च मैथन

ु े । प्रवत्ति
ृ रे षा भत
ू ानां निवत्ति
ृ स्तु महाफला ॥ ५६ ॥

There is no sin in the eating of meat, nor in wine, nor in sexual intercourse. Such is the
natural way of living beings; but abstention is conducive to great rewards.—(56).

With this it is understood that Yajna maamsa is not considered maamsahara and that
himsa is not himsa

But can we kill As Pashus without consideration ?

No as while understanding manusmriti we understood the usage of “ वथ
ृ ा ” and explicitly
also mentioned in Manusmriti 5.34 and Vishnu smriti 51.62 :

न तादृशं भवत्येनो मग
ृ हन्तर्ध
ु नार्थिनः । यादृशं भवति प्रेत्य वथ
ृ ामांसानि खादतः ॥ ३४ ॥

The sin of the man who kills animals for gain is not so great, after death, as that of the
man who eats needlessly-prepared meat.—(34)

We have direct examples abstaining this :

Bhagavata Purana 1.8.52 :

यथा पङ्केन पङ्काम्भः सरु या वा सरु ाकृतम ् । भत

ू हत्यां तथैवक
ै ां न यज्ञैर्माष्ध्रम
ु र्हति ॥५२॥

Anvaya - यथा पढे न पङ्काम्भः (स्वच्छीकर्तुं न शक्यते) सरु या वा सरु ाकृतम ् तथैव यज्ञैः एकां
भत
ू हत्याम ् माष्टुंम ् न अर्हति

As it is not possible to filter muddy water through mud, or purify a wine-stained pot with
wine, it is not possible to counteract the killing of men by sacrificing animals.

Bhagavata Purana 4.25.7 - 8 :

नारद उवाच

भो भो प्रजापते राजन्पशन्
ू पश्य त्वयाऽध्वरे । संज्ञापितान ् जीवसंघान्निघण
ृ ेन सहस्रशः ॥७॥

Anvaya - भो भो प्रजापते ! निघण

ृ ेन त्वया अध्वरे संज्ञपितान ् सहस्त्रशः जीव संघान पश्य ।।७।।

Essence : कर्मफलेषु वैराग्यमत्ु पाद्य ब्रह्मविद्यामप

ु दे ष्टुं योगानभ
ु ावेन यज्ञपशन्
ू प्रत्यक्षं प्रदर्थ्याह-भो
भो इति । संज्ञापितान्मारितान ्।।७।।

The great saint Nārada said: O ruler of the citizens, my dear King, please see in the sky
those animals which you have sacrificed without compassion and without mercy in the
sacrificial arena.

एते त्वां संप्रतीक्षन्ते स्मरतो वैशसं तव । संपरे तमयः कूटै श्छिन्दन्त्यत्थि

ु तमन्यवः ॥८॥
Anvaya - एते तव वैशसं स्मरन्तः त्वां संप्रतीक्षन्ते, उत्थित मन्यवः एते संपरे तम ् अयः कूटै ः छिन्दन्ति

Essence : एते त्वां संपरे तं मत

ृ ं संप्रतीक्षन्ते । वैशसं त्वत्कृतां पीडां स्मरन्तंः ततश्चायः
कूटै र्लोहयन्त्रमयैः शङ्
ृ गैश्छिन्दन्ति छे त्स्यन्ति ।।८।।

All these animals are awaiting your death so that they can avenge the injuries you have
inflicted upon them. After you die, they will angrily pierce your body with iron horns.

With this Pahu Bali is validated but previously we saw that Yagna happened without
Pashu bali ~ न तत्र पशघ
ु ातोऽभत
ू ् स राजैवं स्थितोऽभवत ् ॥ and Fruits and roots found in the
forests were used as offerings for the deities ~ आरण्यकपदोद्भत
ू ा भागास्तत्रोपकल्पिताः ॥
and alternatives can be used instead of animals in yagna

Shastras such as Aitareya Brāhmaṇa 6.8-9 and 2.1.8-9 has a very explicit statement
regarding effectiveness of using rice in place of real animals.

Śatapatha Brāhmaṇa 1.2.3.6-9 has an almost identical description and conclusion .

Taittirīya Samhitā 2.3.2.8 says:

दधि मधु घत
ृ मापो धाना भवन्त्येतद्वै पशन
ू ां रूपं रूपेणव
ै पशन
ू वरुन्धे …

Curds/yogurt, Honey, Ghee, Waters, Grains – these are verily the forms of the animals.
By the forms alone the animals are obtained…”

Taittirīya Āraṇyaka 6.2 provides a different alternative. This section deals with the
Pitṛ-yajña:

कल्पः - अत्र राजगवीमप

ु ाकरोति...जरतीं मख्
ु यां तज्जघन्यां कृष्णां कृष्णाक्षीं कृष्णवालां कृष्णखरु ां

“He obtains/prepares the “royal cow” who is old and decrepit, black, with black eyes,
black tail and black hooves.”

However, the next paragraph says that the yajamāna has the option of either killing the
cow or releasing her:
कल्पः - तां घ्नन्ति उत्सज
ृ न्ति वा

“They can either kill her or release her.”

Tantras like Gandharva Tantra also say :

वानप्रस्थो ब्रह्मचारी गह
ृ स्थो वा दयापरः । सात्विको ब्रह्मनिष्ठाश्च यश्च हिंसा विर्वजितः ॥

ते न दद्यःु पशु बलिं अनक

ु ल्पं चरन्तयपि ।

For Sannyasi, Brahmachari, Grihasth and kind one, Himsa is Prohibited, so they should
not give Pashubali, instead they can use Anukalp for that

And the guidelines are

कूमाण्डं नारिकेलम ् वा श्रीफलं चेक्षुमेव च । वस्त्रं सम्वेष्टितम ् कृत्वा छे दयेत्छुरिकादिभिः ।

एवं स्मार्तो बलिः प्रोक्तो धर्मशास्त्रानग

ु ामिनः ॥

One should cover Pumpkin, Coconut, Shriphal, Sugarcane with clothes and then slash
them with a Knife. This is Smarth Bali for those following Dharma Shastras.

Vaishnav Acharyas though accepted Bali to be vaidika , they did not encourage bali and
even stated that these are banned in Kaliyuga :

Brahma Vaivarta Purana as quoted in Chaitanya Charitamrita

अश्वमेधं गवालभ्भं संन्यासं पलपैतक

ृ म ् ।। दे वरे ण सत
ु ोत्पतिं कलौ पञ्च विवर्जयेत ्।

In Kaliyuga the practice of five things are prohibited which include, Aśvamedha
sacrifice, Gomedha sacrifice

DOUBT - अध्वर इति यज्ञं ध्वर्तिहिंसकर्म तत्प्रतिसेधः । निरुक्त 1.15 According to Yaaska
Acharya, one of the synonyms of Yajna in Nirukta or the Vedic philology is Adhvara.
Dhvara means an act with himsa or violence. And therefore adhvara means an act
involving no himsa or no violence. There are a large number of such usage of Adhvara
in the Vedas.

ANSWER - This argument is incorrect because the word 'Adhvar' has been misplaced
and interpreted incompletely. Yaska is merely giving the etymology of the word 'Adhvar'
and not where it is to be applied and what constitutes violence.

To know the true application of the word 'Adhvar' we will have to turn to Shatapath
Brahman, which gives the complete understanding of why 'Yajna' is called 'Adhvar'.
Shatapath Brahman 1/4/1/40 says - This tristich, containing (the word) "cult (adhvara),"
he thus recites. For once when the gods were engaged in sacrificing, their rivals, the
Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they
were unable to injure them and were foiled: for this reason the sacrifice is called
adhvara ["not damaged, uninterrupted"]; and for whomsoever, that knows this, they
recite this tristich containing (the word) adhvara ["cult, sacrifice"], his rival, though
desirous of injuring him, is foiled; and he, (the sacrificer), moreover, gains as much as
one gains by offering a Soma-sacrifice. Shatapath Brahman makes it clear that 'Adhvar'
is called so because the priests performing the Yajna did not become victims of
violence. It has no connection to the violence of the animals done in the Yajna.

The Asuras could not do violence to the Yajna, so the Yajna is called Adhvara.

Satapatha Brahmana 1/4/1/40

तं वा एतम ् अध्वरवन्तं त्रिचमन्वाह । दे वान ् ह वै यज्ञेन यजमानान ् सपत्ना असरु ा दध

ु र्वा
ू ञ्चक्क्रुः । ते
दध
ु र्व
ु न्त एव न शेकुवितमु ्, ते पराचभव
ू ःु । तस्मायज्ञोऽध्वरो नाम ।

DOUBT - One might quote Yajurveda 1.1 , 40.7 , Atharva veda 6.140.2 , 8.6.3 , 10.1.29
to say that maamsahara is not to be supported

Yajur veda 1.1 , 36.18 , 6.11 , 14.8 say it is Human dharma to protect animals
ANSWER - Yes , it is true as eating meat of animals for one's self is not supported
which is already explained by ample pramanas in the Manu smriti section

Protecting Pashus are human duty but as explained Bali is only sending them to higher
lokas and it is not himsa

DOUBT - Satapatha Brahmana 13.1.6.3 , 13.2.2.3 says that the growth , respect etc of
the Rashtra is Ashwamedha but it doesn't refer to Horse sacrifice

ANSWER - This is just due to half baked knowledge and lack of analysis

Here it is being stated about the Ashwamedha yajna and protecting the horse on its
conquest

One might say how can medha mean killing or himsa but Yajna itself has medha मेधो
यद्
ु धयज्ञः | 'यज्ञो वै मेधः' इति श्रुतःे |

Bull's meat is cooked, according to panini's unadi sutra 1.99 and 3.123 vrishabh is
called bull/ox
Brahmanas , Aranyakas and Srauta sutras and vedas clearly state how an animal must
be tied , taken and its Bali should be given

So claiming from some statements like राष्ट्रं वा अश्वमेध: । 13.1.6.3 , राष्ट्रमश्वमेध:

।13.2.2.13 , यजमानो वाऽअश्वमेध: ।13.2.2.1 , असावादित्योऽश्वमेध: । 9.4.2.17 where the
epithets are used to draw such conclusions is just utter foolishness

Rig Veda 10.91.14

यस्मिन्नश्वास ऋषभास उक्षणो वशा मेषा अवसष्ृ टास आहुताः । कीलालपे सोमपष्ृ ठाय वेधसे हृदा मतिं
जनये चारुमग्नये ॥

“I offer graceful praise with all my heart to Agni, the drinker of water, whose back is sprinkled
withSoma, the ordainer (of the rite), to whom vigorous horses and bulls and barren cows and
sheep are consigned as burnt offerings.”

horse, Bull, etc are offered to sacrifice in yajna

So we have covered all aspects from Shastras , so let’s think about this from normal
morality point of view

QUESTION : How can the god who created them ask to kill them ?

ANSWER : Because they were created for yajna

QUESTION : How can Devi accept the Bali of her children ?

ANSWER : We cannot apply human logics of Devi Devatas

QUESTION : Can we offer animals ?

ANSWER : During pralaya everything is consumed by him , So what is wrong if I offer

few goats / ox to him

QUESTION : Then what is the difference between others and us ?

ANSWER : They eat non - veg for themselves which is restricted in Shastras and I
explained it previously and excessive killing also will not give good results as explained
earlier

SO THERE IS NOTHING WRONG IN PASHU BALI