Contents part I religious

The goddess Nishtigri is the mother of Indra and the goddess Indrani is the wife of Indra. Prisni is the mother of Maruts. Usha is described as the daughter of the sky, the sister of Bhaga and the kinswoman of Varuna and the wife of Surya. The goddess Surya is the daughter of Surya and the wife of the Gods Asvins or Soma.

From this survey two things are clear. One is that a Hindu God can enter a married state and neither the God nor his worshipper need feel any embarrassment on account of the God acting as though he was no better than a common man. The second is that the God's wife automatically becomes a goddess worthy of worship by the followers of the God.

Leaving the Vedic times and coming to the Pauranic times we come across the names of various Goddesses such as Devi, Uma, Sati, Ambika, Parvati, Haimavati, Gauri, Kali, Nirriti, Chandi and Katyayini, Durga, Dassbhuja. Singhavahini, Mahishasuramardini, Jagaddhatri, Muktakesi, Tara, Chinnamustaka, Jagadgauri, Pratyangira, Annapurna, Ganeshjanani, Krishnakrora and Lakshmi. It is very difficult to construct a who is who of these Goddesses. In the first place it is difficult to say whether each name stands for a distinct and separate Goddess or they are the names of one Goddess. It is equally difficult to be sure of their parentage. Nor can any one say with certainty as to who their husbands are.

According to one account Vma, Devi, Sati, Parvati, Gauri and Ambika are different names of the same Goddess. On the other hand Devi is said by some to be the daughter of Daksha, Ambika to be the sister of Rudra. Regarding Parvati the Varaha Purana in describing her. origin says^[f76]:

"Brahma when on a visit to Siva on Mount Kailasa is thus addressed by him: " Say, quickly, 0, Brahma, what has induced you to come to me?' Brahma replies, 'There is a mighty Asura named Andhaka (Darkness), by whom all the gods, having been distressed, came for protection, and I have hastened to inform you of their complaints'. Brahma then looked intently at Siva, who bythought summoned Vishnu into their presence. As the three deities looked at each other, 'from their three refulgent glances sprang into being a virgin of celestial loveliness, of hue cerulean, like the petals of a blue lotus, and adorned with gems, who hashfully bowed before Brahma, Vishnu and Siva. On their asking her who she was, and why she was distinguished by the three colours black, white and red, she said, ' From your glances was I produced: do you not know your own omnipotent energies?' Brahma then praising her said, 'Thou shalt be named the goddess of three times (past, present and future), the preserver of the universe, and under various appellations shalt thou be worshipped, as thou shalt be the cause of accomplishing the desires of thy votaries. But, 0 goddess, divide thyself into three forms, according to the colours by which thou art distinguished. She then, as Brahma had requested, divided herself into three parts: one white, one red, and one black. The white was ' Saraswati of a lovely, felicitious form, and the co-operator with Brahma increation: the red was Lakshmi, the beloved of Vishnu, who with him preserves the universe; the black was Parvati endowed with many qualities and energy of Siva. "

Here is an attempt to suggest that Saraswati, Lakshmi and Parvati are different forms of one and the same divinity. When one remembers that Sarasvati is the wife of Brahma, Lakshmi is the wife of Vishnu and Parvati is the wife of Shiva, and also that Brahma. Vishnu and Shiva were at war, this explanation given by the Varah Puran seems very odd.

Who is Gauri? The Purana says that Gauri is another name for Parvati. The reason how Parvati was called Gauri^[f77] is that when Shiva and Parvati lived on mount Kailasa, occasionally there were quarrels between them, and on one occasion Shiva reproached her for the blackness of her skin. This taunt so grieved her that she left him for a time. and, repairing to a deep forest, performed a most severe course of austerities, until Brahma granted her as a boon that her complexion should be golden and for this circumstance she is known as Gauri.

Taking the other Goddesses it is not quite certain whether they are different names for one and the same Goddess or whether they are different Goddesses. In the Mahabharata there is a hymn sung by Arjuna to Durga in which he says^[f78]:

"Reverence be to thee, Siddha-Senani (generalaless of the Siddhas), the noble, the dweller on Mandara, Kumari (Princess), Kali, Kapali, Kapila, Krishna-pingala. Reverence to thee, Bhadrakali; reverence to thee, Maha Kali, Chandi, Chanda, Tarini (deliveress), Varavarini (beautiful-coloured). O fortunate Kalyani, O Karali, O Vijaya, O Jaya (victory) younger sister of the chief of cowherds (Krishna), delighting always in Mahisha's blood'. O Uma, Sakambhari, thou white one, thou black one, 0 destroyer of Kaithabha! Of science, thou art the science of Brahma (or of the Vedas), the great sleep of embodied beings. 0 mother of Skanda (Kartikeya), divine Durga, dweller in wildernesses'. Thou, great goddess, art praised with a pure heart. By thy favour let me ever be victorious in battle."

From this hymn it does appear that some of the Goddesses listed above are simply different names of Durga. Similarly, Dasabhuja, Singhavahini, Mahishamardini, Jagaddhatri, Chinnamustaka, Jagadgauri, Pratyangiri, Annapurna are the same as Durga or different forms of Durga.

There are thus two principal Goddesses. One is Parvati and the other is Durga. The rest are mere names. Parvati is the daughter of Daksha Prajapati and the wife of Shiva and Durga is the sister of Krishna and the wife of Shiva. The relationship of Durga and Kali is not quite clear. According to the hymn sung by Arjuna, Durga and Kali would appear to be one and the same. But the Linga Purana seems to suggest a different view. According to it^[f79]. Kali is distinct from Durga.

A comparison between the Vedic Goddesses and the Puranic Goddesses cannot be avoided by a student whose business it is not merely to write history but to interpret history. On one point there is a striking contrast, between the two. The worship of the Vedic Goddesses was worship by courtesy. They were worshipped only because they were the wives of Gods. The worship of the Puranic Goddesses stand on a different footing. They claim worship in their own right and not because they are wives of Gods. This difference arises because the Vedic Goddesses never went to the battle-field and never performed any heroic deed. The Puranic Goddesses on the other hand went to the battlefield and performed great heroic deeds. Their worship was not by courtesy. It was based upon their heroic and thundering deeds.

There was agreat battle, it is said, between Durga and the two asuras which brought renown to Durga. The story is told in the Markandeya Purana in full details. It says*[f80]^:

At the close of the Treta Age, two giants, named Sumbha and Nishumbha performed religious austerities for 10,000 years, the merit of which brought Shiva from heaven, who discovered that by this extraordinary devotion, they sought to obtain the blessing of immortality. He reasoned long with them, and vainly endeavoured to persuade them to ask for any other gift. Being denied what they specially wanted, they entered upon still more severe austerities for another thousand years, when Shiva again appeared, but still refused to grant what they asked. They now suspended themselves with their heads downwards over a slow fire, till the blood streamed from their necks; they continued thus for 800 years. The Gods began to tremble, lest, by performing such rigid act of holiness, these demons should supplant them on their thrones. The king of the Gods thereupon called a council, and imparted to them his fears. They admitted that there was ground for anxiety, but asked what was the remedy.

Acting upon the advice of Indra, Kandarpa (the God of love), with Rambha and Tilotama, the most beautiful of the celestial nymphs, were sent to fill the minds of the giants with sensual desires. Kandarpa with his arrow wounded both; upon which, awaking from their absorption, and seeing two beautiful women, they were taken in the snare, and abandoned their devotions. With these women they lived for 5000 years; after which they saw the folly of renouncing their hopes of immortality for the sake of sensual gratifications. They suspected this snare must have been a contrivance of Indra; so, driving back the nymphs to heaven, they renewed their devotions, cutting the flesh off their bones, and making burnt offerings of it to Shiva. They continued in this way for 1000 years till at last they became mere skeletons; Shiva again appeared and bestowed upon them his blessing—that in riches and strength they should excel the Gods.

Being exalted above the Gods, they began to make war upon them. Aftervarious successes on both sides, the giants became everywhere victorious; when Indra and the Gods, reduced to a most deplorable state of wretchedness, solicited the interference of Brahma and Vishnu. They referred them to Shiva, who declared that he could do nothing for them. When, however, they reminded him that it was through his blessing they had been ruined, he advised them to perform religious austerities to Durga. They did so: and after some time the goddess; appeared, and gave them her blessing; then disguising herself as a common female carrying a pitcher of water, she passed through the assembly of the gods. She, then assumed her proper form, and said, 'They are celebrating my praise '.

'This new goddess now ascended Mount Himalaya where Chanda and Manda, two of Sumbha and Nisumbha's messangers resided. As these demons wandered over the mountain, they saw the goddess; and being exceedingly struck with her charms, which they described to their masters, advised them to engage her affections, even if they gave her all the glorious things which they had obtained in plundering the heavens of the gods.

Sumbha sent Sugriva as messenger to the goddess, to inform her that the riches of the three worlds were in his palace; that all the offerings which used to be presented to the gods were now offered to him; and that all these offerings, riches, etc., would be hers, if she would come to him. The goddess replied that the offer was very liberal, but that she had resolved that the person she married must first conquer her in war, and destroy her pride. Sugriva, unwilling, to return unsuccessful, pressed for a favourable answer, promising that he would conquer her in war, and subdue her pride; and asked in an authoritative strain; ' Did she know his master, before whom none of the inhabitants of the worlds had been able to stand, whether gods, demons, or men? How then could she, a female think of resisting his offers ? If his master had ordered him, he would have compelled her to go into his presence immediately. She agreed that this was very correct, but that she had taken her resolution, and exhorted him, therefore to persuade his master to come and try his strength with her.

The messenger went and related what he had heard. On hearing his account, Sumbha was filled with rage, and, without making any reply, called for Dhumlochana his commander-in-chief and gave him orders to go to Himalaya and seize the goddess and bring her to him. and, if any attempted a rescue, utterly to destroy them.

The commander went to Himalaya, and acquainted the goddess with his master's orders. She, smiling, invited him to execute them. On the approach of this hero, she set up a dreadful roar, by which he was reduced to ashes. After which she destroyed the army of the giant leaving only a few fugitives to communicate the tidings. Sumbha and Nisumbha, infuriated, sent Chanda and Manda, who on ascending the mountain, perceived afemale sitting on an ass, laughing. On seeing them she became enraged, and drew to her ten, twenty, or thirty of their army at a time, devouring them like fruit. She next seized Manda by the hair, cut off his head and holding it over her mouth, drank the blood. Chanda, on seeing the other commander slain in this manner, himself came to close quarters with the goddess. But she, mounted on a lion, sprang on him, and, despatching him as she had done Manda, devoured part of his army, and drank the blood of the slain.

The giants no sooner heard this alarming news than they resolved to go themselves, and collecting their forces, an infinite number of giants, marched to Himalaya. The gods looked down with astonishment on this vast army, and the goddesses descended to help Maharnaya (Durga), who, however, soon destroyed her foes, Raktavija, the principal commander under Sumbha and Nishumbha, seeing all his men destroyed encountered the goddess in person. But though she covered him with wounds, from every drop of blood which fell to the ground a thousand giants, arose equal in strength to Raktavija himself. Hence innumerable enemies surrounded Durga, and the gods were filled with alarm at the amazing sight. At length Chandi, a goddess, who had assisted Kali (Durga) in the engagement, promised that if she would drink the giant's blood before it fell to the ground, she (Chandi) would engage him and destroy the whole of his strangely formed offspring. Kali consented, and the commander and his army were soon despatched.

Sumbha and Nishumbha, in a state of desperation, next engaged the goddess in single combat, Sumbha making the first onset. The battle was inconceivably dreadful on both sides, till at last both the giants were slain, and Kali sat down to feed on the carnage she had made. The gods and the goddesses chanted the praises of the celestial heroine, who in return bestowed a blessing on each." The Markandeya Purana also gives a short account of the valorous deeds of Durga done in the various forms it took. It says:

" As Durga she received the message of the giants; As Dasabhuja (the ten-armed) she slew part of their army; As Singhavahini (seated on a lion) she fought with Raktavija; As Mahishamardini (destroyer of a buffalo) she slew Sumbha in the form of a buffalo; As Jagaddhatri (the mother of the world) she overcame the army of the giants; As Kali (the black woman) she slew Raktavija; As Muktakesi (with flowing hair) she overcame another of the armies of the giants; As Tara (the saviour) she slew Sumbha in his own proper shape; As Chinnamastaka (the headless) she killed Nisumbha; As Jagadgauri (the golden-coloured lady renowned through the world) she received the praises and thanks of the gods." A comparison between the Vedic and Puranic Goddesses raises some interesting questions. One of them is quite obvious. Vedic literature is full of references to wars against the Asuras. The literature known as Brahmanas replete with them. But all these wars against the Asuras are fought by the Vedic Gods. The Vedic Goddesses never took part in them. With the Puranic Goddesses the situation has undergone a complete change. In the Puranic times there are wars with the Asuras as there were in the Vedic times. The difference is that while in the Vedic times the wars with the Asuras are left to be fought by the Gods in the Puranic times they are left to be fought by the Goddess. Why is

that Puranic Goddesses had to do what the Gods in Vedic times did? It cannot be that there were no Gods in Puranic times. There were Brahma, Vishnu and Shiva gods who ruled in the Puranic times. When they were there to fight the Asuras why were the Goddesses enrolled for this purpose. This is a riddle which requires explanation.

The second question is what is the source of this power which the Puranic Goddesses possessed and which the Vedic Goddesses never had? The answer given by the Puranic writers is that this power was the power of the Gods which dwelt in the Goddesses. The general theory was that every God had energy or power which was technically called Sakti and that the Sakti of every God resided in his wife the Goddess. This had become such an accepted doctrine that every goddess is called a Sakti and those who worship the Goddess only are called Saktas.

With regard to this doctrine there are one or. two questions that call for a reply.

First is this. We may now take it that notwithstanding the many names of the Goddesses as we find in the Puranas we have really five Puranic Goddesses before us—namely, Sarasvati, Lakshmi, Parvati, Durga and Kali. Sarasvati and Lakshmi are the wives of Brahma and Vishnu who along with Shiva are recognized as the Puranic Gods. Parvati, Durga and Kali are the wives of Shiva. Now Sarasvati and Lakshmi have killed no Asura and have in fact done no deed of valour. Question is why? Brahma and Vishnu had Sakti which in conformity with the theory must have dwelt in their wives. Why then did Sarasvati and Lakshmi not take part in the battle with the Asuras? This part is only reserved for the wives of Shiva. Even here Parvati's role is quite different from that of Durga. Parvati is represented as a simple woman. She has no heroic deeds to her credit like the ones claimed for Durga. Like Durga, Parvati is also the Sakti of Shiva. Why was Shiva's Sakti dwelling in Parvati so dull, so dormant, and so inactive as to be non-existent ?

The second point is that though this doctrine may be a good justification for starting the worship of Goddesses independently of Gods, it is difficult to accept either the logical or historical basis of the doctrine. Looking at it purely from the point of view of logic if every God has Sakti then even the Vedic Gods must have had it. Why then was this doctrine not applied to the wives of the Vedic Gods? Looking at it from the point of view of history, there is no justification for saying that the Puranic Gods had Sakti in them.

Further the Brahmins do not seem to have realized that by making Durga the heroine who alone was capable of destroying the Asuras,

they were making their own Gods a set of miserable cowards. It seems that the Gods could not defend themselves against the Asuras and had to beg of their wives to come to their rescue. One illustration from the Markandeya Purana is enough to prove how imbecile the Puranic Gods were shown by the Brahmins against the Asuras. Says the Markandeya Purana.:

"Mahisha, king of the giants at one time overcame the gods in war. and reduced them to such a state of want that they wandered through the earth as beggars. Indra first conducted them to Brahma, and then to Siva; but as these gods could render no assistance, they turned to Vishnu, who was so grieved at the sight of their wretchedness, that streams of glory issued from his face. whence came a female figure named Mahamaya (another name of Durga). Streams of glory issued from the faces of the other gods also. which in like manner entered Mahamaya: in consequence of which she became a body of glory, like a mountain of fire. The gods then handed their weapons to this dreadful being, who with a frightful scream ascended into the air, slew the giant and gave redress to the gods."

How can such cowardly Gods have any prowess? If they had none, how can they give it to their wives. To say that Goddesses must be worshipped because they have Sakti is not merely a riddle but an absurdity. It requires explanation why this doctrine of Sakti was invented. Was it to put it a new commodity on the market that the Brahmins started the worship of the Goddesses and degraded the Gods?.

RIDDLE NO. 13

Any one who compares the habits and social practices of the latter-day Hindus with those of the Ancient Aryans he will find a tremendous change almost amounting to a social revolution.

The Aryans were a race of gamblers. Gambling was developed to science in very early days of the Aryan Civilization so much so that they had even devised certain technical terms. The Hindus used the words Krita, Treta, Dwapara and Kali as the names of the four Yugas or periods into which historical times are divided. As a matter of fact originally these are the names of the dices used by the Aryans at gambling . The luckiest dice was called Krita and the unluckiest was called Kali. Treta and Dwapara were intermediate between them. Not only was gambling well developed among the ancient Aryans but the stakes were very high. Gambling with high money stakes have been known elsewhere. But they are nothing as compared with those which are known to have been offered by the Aryans. Kingdoms and even their wives were offered by them as stakes at gambling. King Nala staked his kingdom and lost it. The Pandavas went much beyond. They not only staked their kingdom they also staked their wife Draupadi and lost both. Among the Aryans gambling was not the game of the rich. It was a vice of the many. So widespread was gambling among the Ancient Aryans that the burden of all the writers of the Dharma Sutras (Shastras?) was to impress upon the King the urgency of controlling it by State Authorities under stringent laws.

The relation of the sexes among the Aryans were of a loose sort. There was a time when they did not know marriage as a permanent tie between a man and a woman. This is evident from the Mahabharata where Kunti the wife of Pandu refers to this in her reply to Pandu's exhortation to go to produce children from some one else. There was a time when the Aryans did not observe the rule of prohibited degrees in their sex relations. There are cases among them of brother cohabiting with sister, son with mother, father with daughter and grand-father with grand-daughter. There was a communism in women. It was a simple communism where many men shared a woman and no one had a private property in or exclusive right over a woman. In such a communism the woman was called Ganika, belonging to many. There was also a regulated form of communism in women among the Aryans. In this the woman was shared among a group of men but the day of each was fixed and the woman was called Warangana one whose days are fixed. Prostitution flourished and has taken the worst form. Nowhere else have prostitutes consented to submit to sexual intercourse in public. But the practice existed among the Ancient Aryans. Bestiality also prevailed among the Ancient Aryans and among those who were guilty of it are to be reckoned some of the most reverend Rishis.

The Ancient Aryans were also a race of drunkards. Wine formed a most essential part of their religion. The Vedic Gods drank wine. The divine wine was called Soma. Since the Gods of the Aryans drank wine the Aryans had no scruples in the matter of drinking. Indeed to drink it was a part of an Aryan's religious duty. There were so many Soma sacrifices among the Ancient Aryans that there were hardly any days when Soma was not drunk. Soma was restricted to only the three upper classes, namely the Brahmins, the Kshatriyas and the Vaishas. That does not mean the Shudras were abstainers. Who were denied Soma drank Sura which was ordinary, unconsecrated wine sold in the market. Not only the male Aryans were addicted to drinking but the females also indulged in drinking. The Kaushitaki Grihya Sutra I. 11-12 advises that four or eight women who are not widowed after having been regaled with wine and food should be called to dance for four times on the night previous to the wedding ceremony. This habit of drinking intoxicating liquor was not confined to the Non-Brahmin women. Even Brahmin women were addicted to it. That drinking was not regarded as a sin; it was not even a vice, it was quite a respectable practice. The Rig-Veda says: "Worshipping the sun before drinking madira (wine)".

The Yajur-Veda says:

"Oh, Deva Soma! being strengthened and invigorated by Sura (wine), by thy pure spirit, please the Devas; give juicy food to the sacrificer and vigour to Brahmanas and Kshatriyas." The Mantra Brahmana says:

"By which women have been made enjoyable by men, and by which water has been transformed into wine (for the enjoyment of men), " etc. That Rama and Sita both drank wine is admitted by the Ramayana. Uttar Khand says:

"Like Indra in the case (of his wife) Shachi, Ramachandra saw that Sita drank purified honey called wine. Servants brought for Ramahandra meat and sweet fruit

So did Krishna and Arjuna. The Udyoga Parva of the Mahabharata says:

"Arjuna and Shrikrishna drinking wine made from honey and being sweet-scented and garlanded, wearing splendid clothes and ornaments, sat on a golden throne studded with various jewels. I saw Shrikrishna's feet on Arjuna's lap, and Arjuna's feet on Draupadi and Satyabhama's lap."

The greatest change that has taken place is in the diet. The present day Hindus are very particular about their diet. There are twofold limitations on commensality. A Hindu will not eat food cooked by a Non-Hindu. A Hindu will not eat food cooked even by a Hindu unless he is a Brahmin or a man of his caste. The Hindu is not only particular on the question of whose food he should eat, he is also particular to what he should eat. From the point of view of diet Hindus may be divided into two main classes.

(1) Those who are vegetarians.

(2) Those who are non-vegetarians. The non-vegetarians again fall into several sub-divisions: Those who will eat all kinds of flesh and fish. Those who will eat only fish.

Those who will eat flesh are sub-divided into following categories:

(i) Those who will eat the flesh of any animal except the cow.

(ii) Those who will eat the flesh of any animal including that of the cow.

(iii) Those who will eat flesh but not of a cow (whether dead or slaughtered) nor of chicken.

Classifying the Hindu Population from the point of view of its diet the Brahmins are divided into two classes (1) Pancha Gauda and (2) Panch Dravida.

Of these Panch Dravida are completely vegetarian. The Panch Gauda's with the exception of one section namely Gauda Saraswatas are also completely vegetarian. The Untouchables who are at the other end of the Hindu Society are non-vegetarian. They eat meat, not merely of goats and fowls but also of the cow irrespective whether it is dead or slaughtered. The Non-Brahmins who are midway between the Brahmins and the Untouchables have different ways. Some like the Brahmins are Vegetarians. The rest unlike the Brahmins are non-vegetarians. All of them are alike in one thing namely that all of them are opposed to eating the cow's flesh.

There is one other aspect of the question which needs to be mentioned. It is the question of killing an animal for purposes of food. On this the Hindu mind is more or less united. No Hindu will kill an animal not even for food. Except for a small caste known as Khatiks there are no butchers among the Hindus. Even the Untouchables will not kill. He eats the flesh of a dead cow. But he will not kill a cow. In India today the butcher is a Musalman and any Hindu who wants to kill an animal for his food has to seek the services of a Musalman. Every Hindu believes in Ahimsa.

Since when did vegetarianism come into India? When did Ahimsa become an established belief? There are Hindus who do not understand the propriety of this question. They hold that vegetarianism and Ahimsa are not new things in India.

The evidence in support of the contention that the ancient Aryans the ancestors of present-day Hindus were not only meat-eaters but beef-eaters is really overwhelming. As evidences in support of this view it is enough to draw attention to the following facts: They are quite indisputable. Take the case of Madhuparka.

Among the ancient Aryans there was well established procedure of reception to be given to a guest which is known as Madhuparka the detailed descriptions regarding which will be found in the various Grihya Sutras. According to most of the Grihya Sutras there are six persons who deserve Madhuparka. Namely (1) Ritvij or the Brahmin called to perform a sacrifice, (2) Acharya, the teacher, (3) the Bridegroom, (4) The King, (5) The Snatak, the student who has just finished his studies at the Gurukul and (6) Any person who is dear to the host. Some add Atithi to this list. Except in the case of the Ritvij, King and Acharya, Madhuparka is to be offered to the rest once in a year. To the Ritvij, King and Acharya it is to be offered each time they come. The procedure consisted first in washing by the host the feet of his guest, then the offer of the Madhuparka and the drinking of it by the quest accompanied by certain Mantras.

What were the components of the Madhuparka ? Madhuparka literally means a ceremony in which honey is shed or poured on the hand of a person. This is what Madhuparka was in its beginning. But in course its ingredients grew and included much more than honey. At one time it included three ingredients—curds, honey, and butter. There was a time when it was made of five things, curds, honey, ghee, yava and barley. Then it came to be a mixture of nine items. The Kausika Sutra speaks of nine kinds of mixtures, viz. Brahma (honey and curds), Aindra (of payasa), Saumya (curds and ghee), Mausala (saine and ghee, this being used only in Sautramani and Rajasuya sacrifices), Varuna (water and ghee), Sravana (sesame oil and ghee), Parivrajaka (sesame oil and oil cake). Then we come to the time of the Manava Grahya Sutra which says that the Veda declares that the Madhuparka must not be without flesh and so it recommends that if the cow is let loose, goat's meat or payasa (rice cooked in milk) may be offered ; The Hir gr. i. 13.14 says that other meat should be offered : Baud. gr. says (1.2.51-54) that when the cow is let off, the flesh of a goat or ram may be offered or some forest flesh (of a deer & c.,) may be offered,as there can be. no Madhuparka without flesh or if one is unable to offer flesh one may cook ground grains. But in the final stage flesh became the most essential part of Madhuparka. In fact some of the Grihya Sutras go to the length of saying that there can be no Madhuparka without flesh. This they base upon an express injunction contained in the Rig-Veda (VIII. 101.5) which says" Let the Madhuparka not be without flesh ".

Flesh eating was thus quite common. From the Brahmins to the Shudras everybody ate meat. In the Dharmasutras numerous rules are given about the flesh of beasts and birds and about fishes. Gaut. 17.27-31, Ap.Dh.S. 1.5.17.35Vas.Dh.S. 14.39-40. Yaj. 1. 177, Vishnu Dh.S. 51.6, Sankha (quoted by Apararka p. 1167), Ramayana (Kiskindha 17.39), Markendey Purana (35.2-4) prescribe that one should avoid the flesh of all live-nailed animals except ofporcupine,hare,svavidh(a boar of hedgehog), iguana, rhinoceros and tortoise (some of these works omit the rhinoceros). Gautama adds that one should also avoid the flesh of all animals with two rows of teeth in the two jaws, of hairy animals, of hairless animals (like snakes), of village cocks and hogs and of cows and bulls. Ap. Dh. S. 1.5.17. 29-31 first forbids the flesh of animals with one hoof only, of camels, of gavaya (Gayal), of the village hog, of the sarabha and of cows, but adds the exception that the flesh of milch cows and of bulls may be eaten as the Vajasaneyaka declares the flesh of these to be pure. Ap. Dh. S. (11.2.5.15) forbids the use of flesh to a teacher of the Veda in the (INCOMPLETE. FURTHER TEXT MISSING)

 

RIDDLE NO. 14

"From Himsa to Ahimsa" is only a part of the story of Ahimsa. There is another part of the story which can only be described, under the heading " From Ahimsa back to Hirnsa ". The second part of the story will be clear if only one were to note the religious practices of the Tantras and Tantraism to which a reference has already been made.

1. The drinking of wine and liquors of various kinds . . . (Madya):

2. The eating of meat ........................... (Mansa);

3. The eating of fish ............................. (Matsya);

4. The eating of parched or fried grain ........... (Mudra);

5. The sexual union ........................... (Maithuna). It is unnecessary to say at this stage anything about Maithuna or Sexual intercourse having been made an element of religious worship. It is sufficient to take note of Madya and Mansa.

With regard to the first four of these acts the Tantras prescribe twelve sorts of liquors, three sorts of wine, and three sorts of meat. Pulastya, one of the ancient sages who is the supposed author of certain law-books, also enumerates twelve kinds of liquors, as follows: "

1. Liquor extracted from the bread fruit (panasa), called Jack-liquor;

2. From grapes (draksha);

3. From date-palm (kharjuri);

4. From common palm (tali), or toddy;

5. From coconut (narikela);

6. From sugarcane (ikshu);

7. From Madhavika plant;

8. Long-pepper liquor (saira);

9. Soap-berry liquor (arishta);

10. Honey-liquor (madhuka);

11. A kind of rum or liquor prepared from molasess, etc. (called Gaudi, or sometimes Maireya);

12. Arrack, or liquor prepared from rice and other grain (sura or Varuni, or paishti).

Besides the above twelve kinds of spirituous drink others are frequently mentioned, for example, Tanka, made from wood-apple, Koli, made from the jujbe; and Kadambari; the last being the favourite beverage of Bala-Rama.

The meat may be that of birds, beasts, or fish. The parched grain is eaten, like dry biscuit, as a relish with the wine and spirituous liquors. The drinking of each kind of drink is supposed to be attended with its own peculiar merit and advantage. Thus one liquor gives salvation, another learning, another power, another wealth, another destroys enemies, another cures diseases, another removes sin, another purifies the soul."

The Tantrik worship had gone deep into Bengal. Referring to his own experience Rajendra Lal Mitra says^[f81]:

" I knew a highly respectable widow lady, connected with one of the most distinguished families in Calcutta, who belonged to the Kaula sect, and had survived the 75th birthday, who never said her prayers (and she did so regularly every morning and evening) without touching the point of her tongue with a tooth-pick dipped in a phial of arrack, and sprinkling a few drops of the liquor on the flowers which she offered to her god. I doubt very much if she had ever drunk a wine-glassful of arrack at once in all her life, and certain it is that she never had any idea of the pleasures of drinking: but, as a faithful Kaula, she felt herself in duty-bound to observe the mandates of her religion with the greatest scrupulousness. That thousands of others do so, I have every reason to believe. In some parts of Bengal, where arrack is not easily accessible, such female votaries prepare a substitute by dropping the milk of a coconut in a bell-metal pot, or milk in a copper vessel, and drink a few drops of the same. Men are, however, not so abstemious, and the Tantras ordain a daily allowance of five cupsful, the cup being so made as to contain five tolas, or two ounces, i.e. they are permitted to take ten ounces or about a pint of arrack daily". This Tantrik worship was not confined to the small corner of Bengal. As is pointed out by Mahamahopadhyaya Jadaveshwara Tarkaratna^[f82]:

"Just as the Bengalis of the higher castes are divided into Shaktas, Vaishnavas, and Shaivas. so it is with the peoples of Kamarupa, Mithila, Utkala, and Kalinga, and the Kashmirian pandits. The Shakti Mantra, Shiva Mantra. and Vishnu Mantra. are each Tantrik. Amongst Dakshinatyas, Mahamahopadhyaya Subramanya Shastri, and many others, are Shaktas. The late Mahamahopadhyaya Rama Mishra Shastri. Bhagavatacharya. and many others, were and are Vaishnavas. Mahamahopadhyaya Shivakumara Shastri, and a number of others are Shaivas. In Vrindavana there are many Shaktas as well as Vaishnava Brahmanas. though amongst the higher castes in Maharashtra and other Southern Indian countries. Shaivas and Vaishnavas are more numerous than Shaktas. Followers of the Pashupata and Jangama cults are Shaivas whereas those of Madhavacharya and Ramanujacharya are Vaishnavas. Many in the North-West are initiated in the Rama-Mantra. which is to be found only in the Tantra. It is still more remarkable that. according to this author, the pandas of Shri Purushottama are all Shaktas, and the priests of Kamakhya Devi are all Vaishnavas."

Although it is not possible to give the exact date when the Tantras and Tantra worship came into existence there is no doubt that their date is after Manu. This fact makes the rise of the Tantra worship a matter of great surprize. The Tantras not only lifted the prohibition enacted by Manu against wine and flesh but they made drinking and flesh eating articles of faith.

The surprising thing is the part that the Brahmins have played in furthering the Tantra and Tantra worship. The Tantras had no respect for the Vedas. The Tantrikas said that the Vedas were like a common woman open to all but that the Tantra was like a high-born woman kept secluded. The Tantra was never repudiated by the Brahmins. On the other hand they recognized it as a fifth Veda. So orthodox a Brahmin as Kulluka-Bhatt the celebrated Commentator on Manu Smriti says that Shruti is of two kinds, Vaidik and Tantrik. Not only did the Brahmins not repudiate the Tantras but actually promoted the Tantrik worship. The Matrika Bheda Tantra makes Shiva address his wife Parvati as follows^*[f83]^:

"O sweet speaking goddess, the salvation of Brahmanas depends on drinking wine. I impart to you a great truth, O mountain born, when I say that the Brahman who devotes himself to drinking and its accompaniments, forthwith becomes a Siva. Even as water mixes with water, and metal blends with metal ; even as the confined space in a pitcher merges into the great body of the confining vessel, and air mingles with air, so does a Brahman melt into Brahma, the universal soul ".

"There is not the least doubt about this. Likeness to the divinity and other forms of beatitude are designed for Kshatriyas and others; but true knowledge can never be acquired without drinking spirituous liquor; therefore should Brahmans always drink. No one becomes a Brahman by repeating the Gayatri, the mother of the Vedas: he is called a Brahman only when he has knowledge of Brahma. The ambrosia of the gods is their Brahma, and on earth it is arrack (or liquor distilled from rice); and because one attains through it the condition of a god (suratva), therefore is that liquor called sura."

Why did the Brahmins repudiate father Manu and start again drinking liquor and flesh eating which Manu had stopped? This is a riddle.

 

RIDDLE NO. 15

Having started drinking and flesh eating the Brahmins did not hesitate to write puranas advocating animal sacrifices. One such Purana requires a special mention. It is called the Kali Purana. This Purana is written with the express purpose of propagating the worship of the goddess Kali. In this Purana there is an adhhyaya called Rudhir Adhhyaya which means the bloody chapter.

"I will relate you, my sons, the ceremonies and rules to be observed in sacrifices which being duly attended to are productive of the divine favour.

"The forms laid down in the Vaishnaivi Tantra, are to be followed on all occasions and may be observed by sacrifices to all Deities."

" Birds, tortoise, allegators, fish, nine species of wild animals, buffaloes, bulls, he-goats, inchneumons, wild boars, rhinoceroses, antelopes, guanas, reindeer, lions, tigers, men and blood drawn from the offerer's own body, are looked upon as proper oblations to the Goddess Chandica, the Bhairavas &c."

" It is through sacrifices that princes obtain bliss, heaven, and victory over their enemies."

"The pleasure which the Goddess receives from an oblation of the fish and tortoises is of one month's duration, and three from that of a crocodile. By the blood of the nine specifies of wild animals the Goddess is satisfied nine months, and for that space of time

continues propitious to the offerer's welfare. The blood of the wild bull and Guana give pleasure for one year, and that of the antelope and wild boar for twelve years. The Sarabhas blood satisfies the Goddess for twenty-five years, and buffalo's and rhinoceros's blood for a hundred, and that of the tiger an equal number.That of the lion, reindeer, and the human species produces pleasure, which lasts a thousand years. The flesh of these, severally, gives the pleasure for the same duration of time as their blood. Now attend to the different fruits attending an offering of the flesh of a rhinoceros or antelope, as also of the fish called Rohita."

"A spotless goat, who drinks only twice in twenty-four hours, whose limbs are slender, and who is the prime among a herd, is called Bardhrinasa, and is reckoned as the best of Havyas (i.e. offerings to the Deities) and Cavyas, (i.e. offerings to the deceased progenitors)."

" The bird whose throat is blue and head red and legs black with white feathers, is called also Barshrinasa, and is king of the birds, and the favourite of me and Vishnu."

"By a human sacrifice attended by the forms laid down, Devi is pleased one thousand years and by sacrifice of three men, one hundred thousand years. By human flesh, Camachya, Chandica, and Bhairava who assumes my shape, are pleased one thousand years. An oblation of blood which has been rendered pure by holy texts, is equal to ambrosia; the head also afford much delight to the Goddess Chandica. Let therefore the learned when paying adoration to the Goddess, offer blood and the head, and when performing the sacrifices to fire, make oblations of flesh."

" Let the performer of the sacrifice be cautious never to offer bad flesh, as the head and blood are looked upon by themselves equal to ambrosia."

"The gourd, sugar cane, spirituous liquors, and fermented liquors are looked upon as equivalent to other offerings, and please the Goddess for the same duration of time as the sacrifice of a goat." "The performance of the sacrifice, with a Chandrahasa, or Gatri, (two weapons of the king) is reckoned the best mode, and with a hetcher or knife, or a sangeul, the second best, and the beheadings with a hoe a Bhallac (an instrument of the spade kind) the inferior mode."

"Exclusive of these weapons no others of the spear of arrow kind ought ever to be used in performing a sacrifice, as the offering is not accepted by the Goddess, and the giver of it dies. He who, with his hands, tears off the head of the consecrated animal. or bird, shall be considered equally guilty with him who has slain a Brahman, and shall undergo great sufferings.

" Let not the learned use the axe, before they have invoked it by holy texts, which have been mentioned heretofore, and framed by the learned for the occasion; let those I now tell you, be joined to them and the axe invoked, and particuarly so, where the sacrifice is to be made to the Goddesses Durga and Camachya."

" Let the sacrificer repeat the word Kali twice, then the words ' Devi Bajreswari, the Lawha Dandayai, Namah ! " which words may be rendered ' Hail! Cali, Cali! Hail! Devi! goddess of thunder, Hail Iron sceptered Goddess !' Let him then take the axe in his hand, and again invoke the flame by the Calratriya text as follows:

" Let the sacrificer say: ' Hrang Hring. Cali, Cali. ' 0 horrid toothed Goddess: eat, cut, destroy all the malignant, cut with this axe, bind; seize, seize: drink blood; spheng secure, secure. Salutations to Cali." Thus ends the Calratriya Mantra."

"The Charge (the axe) being invoked by this text called the Calratriya Mantra, Calratri (the Goddess of darkness) herself presides over the axe uplifted for the destruction of the sacrificer's enemies."

"The sacrificers must make use of all the texts directed previous to the sacrifice, and also of the following, addressing himself to the victim."

" Beasts were created by the self existing, himself to be immolated at sacrifices. I therefore immolate thee, without incurring any sin in depriving thee of life."

" Let the sacrificer then name the Deity to whom the sacrifice is made, and the purpose for which it is performed; and by the above text immolate the victim, whose face is to be towards the north, or else let the sacrificer turn his own face to the north, and the victim's to the east: Having immolated the victim, let him without fail mix salt &c., as before mentioned with the blood."

"The vessel in which the blood is to be presented, is to be according to the circumstances of the offerer, of gold, silver, copper, brass, or leaves sewed together, or of earth, or of tutenague, or of any of the species of wood used in sacrifices."

" Let it not be presented in an iron vessel, nor in one made of the hide of an animal, or the bark of tree; nor in a pewter, tin, or leaden vessel. Let not the blood be represented in the holy vessel named Srub and Sruch, nor on the ground. Let it not be presented in the Ghata (i.e. an earthern-jar always used in other religious ceremonies). Let it not be presented by pouring it on the ground, or into any of the vessels used at other times for offering food to the Deity, Let not the good man who wishes for prosperity, offer the blood in any of these vessels. Human blood must always be presented in a metalic or earthern vessel; and never on any account in a vessel made of leaves, or similar substance.

"The offering of a horse, except at the Aswamedha sacrifice, is wrong, as also offering an elephant, except at the Gaja Medha; Let therefore the ruler of men observe never to offer them except on those occasions. And on no account whatsoever let him offer them to the Goddess Devi, using the wild bull called Chanrara as a substitute for the horse, when the occasion required one."

" Let not the Brahman ever offer a lion or a tiger, or his own blood, or spirituous liquors to the Goddess Devi. If a Brahmen sacrifices either a lion, a tiger, or a man, he goes to hell, and passes but a short time in this world attended with misery and misfortune."

" If a Brahman offers his own blood, his guilt is equal to that of the slayers of a Brahman; and if he offers spirituous liquors he is no longer a Brahman."

" Let not a Cshectree offer an entelope; if he does, he incurs the guilt of a Brahmin slayer where the sacrifice of lions, or tigers, or of the human species is required, let the three first classes act thus; having formed the image of the lion, tiger, or human shape with butter, paste, or barley meal, let them sacrifice the same as if a living victim, the axe being first invoked by the text Nomo, &c.

" Where the sacrifice of a number of animals is to take place it is sufficient to bring and present two or three to the Deity, which serves as a consecration of the whole. I have now related to you, 0 Bhairava, in general terms, the ceremonies and forms of sacrifices attend now to the different texts to be used on the several different occasions."

" When a buffalo is presented to Devi, Bhairavee, or Bhairava let the sacrificer use the following Mantra in invoking the victim." " In the manner that thou destroyest. Horses, in the manner that thou carriest Chandica, destroy my enemies, and bear prosperity to me, O Buffalo!"

"0 steed of death, of exquisite and unperishable form, produce me long life and fame. Salutation to thee, o buffalo! "

"Now attend to the particulars relative to the offering of human blood."

"Let a human victim be sacrificed at a place of holy worship, or at a cemetery where dead bodies are burried. Let the oblation be performed in the part of the cemetery called Heruca, which has been already described, or at a temple of Camachya, or on a mountain. Now attend to the mode."

"The cemetery represents me, and is called Bhairava, it has also a part called Tantarange; the cemetery must be divided into these two division, and a third called Heruca."

"The human victim is to be immolated in the east division which is sacred to Bhairava, the head is to be presented in the south division, which is looked upon as the place sculls sacred to Bhairavi, and the blood is to be presented in the west division, which is denominated Heruca."

" Having immolated a human victim, with all the requisite ceremonies at a cemetery or holy place, let the sacrificer be cautious not to cast eyes upon the victim."

" On other occasion also, let not the sacrificer, cast eyes upon the victim immolated, but present the head with eyes averted."

"The victim must be a person of good appearance, and be prepared by ablutions, and requisite ceremonies, such as eating consecrated food the day before, and by abstinance from flesh and venery: and must be adorned with chaplets of flowers and besmeared with sandal wood. "

"Then causing the victim to face the north, let the sacrificer worship the several deities presiding over the different parts of the victims body: let the worship be then paid to the victim himself by his name."

" Thus let the sacrificer worship the victim, adding whatever other texts are applicable to the occasion, and have been before mentioned.

"Let not the female, whether quadruped or bird, or a woman be ever sacrificed; the sacrificer of either will indubitably fall into hell, where the victim of either the beasts or birds creation, are very numerous, the immolation of a female is excusable; but this rule does not hold good, as to the human species."

" Let not a Brahman or a Chandala be sacrificed; nor a prince; nor that which has already been presented to a Brahmen, or a deity; nor the offspring of a prince, nor who has conquered in battle; nor the offspring of a Brahman, or of a Cshettree; nor a childless brother, nor a father, nor a learned person, nor one who is unwilling, nor the maternal uncle of the sacrificer. Those not here named, and animals, and birds of unknown species are unfit. If these named are not forth coming, let their place be supplied by a male ass or camel. If other animals are forth coming, the sacrifice of a tiger, camel, or ass must be avoided."

" Having first worshipped the victim, whether human, beast, or bird, as directed, let the sacrificer, immolate him uttering the Mantra directed for the occasion, and address the deity with the text laid down before."

" Let the head and blood of a human victim be presented on the right side of Devi, and the sacrificer address her standing in front. Let the head and blood of birds be presented on the left and the blood of a person's own body in front. Let the ambrosia proceeding from the heads of carnivorous animals and birds be presented on the left hand. as also the blood of all aquatic animals."

" Let the antelope's head and blood, and that of the tortoise, rhinoceros and hare and crocodile, and fish be presented in front." " Let a lion's head and blood, be presented on the right hand, and the rhinoceros's also: let not, on any account, the head or blood of a victim ever be presented behind the Deity, but on the right, left and in front."

" Let the consecrated lamp, be placed either on the right hand, or in front but on no account, on the left. Let incense be burnt on the left, and in front, but not on the right hand. Let perfumes, flowers and ornaments, be presented in front; with respect to the different parts of the circle, where to present the offerings, the mode already laid down may be observed. Let Madira (spirituous liquor) be presented behind other liquids on the left."

"Where it is absolutely necessary to offer spirits, let the three first classes of men supply their place, by coconut juice in a brass vessel, or honey in a copper one. Even in a time of calamity, let not a man of the three first classes, offer spirituous liquor, except that made from flowers, or stewed dishes. Let princes, ministers of state, counsellors, and vendors of spirituous liquors, make human sacrifices, for the purpose of attaining prosperity and wealth."

" If a human sacrifice is performed, without the consent of the prince, the performer incurs sin. In cases of imminent danger or war, sacrifices may be performed at pleasure, by princes themselves and their ministers, but by none else."

" The day previous to a human sacrifice, let the victim be prepared by the text Manastac, and three Devi Gandha Sucthas, and the texts Wadrang; and by touching his head with the axe, and besmearing the axe with sandal &c., perfumes, and then taking some of the sandal, &c., from off the axe, and besmearing the victim's neck therewith."

"Then let the text Ambe Ambica, &c., and the Towdra and Bhairava texts be used, and Devi herself will guard the victim who, when thus purified, malady does not approach him, nor does his mind suffer any derangement from grief and similar causes, nor does the death or birth of a kinsman render him impure."

* * * * *

" Having secured the victim with cords, and also with (Mantras) let him strike off the head, and present it to Devi, with due care. Let him make these sacrifices in proportion to the increase or decrease of his enemies, chopping off the heads of victims for the purpose of bringing destruction on his foes, infusing, by holy texts, the soul of the enemy into the body of the victim, which will when immolated, deprive the foe of life also."

"The blood must be drawn for the express purpose of an oblation, and from a man pure in body and mind, and free from fear; it must be caught in the petal of lotus and presented. It may be presented in a gold, silver, brass or iron vessle, with the due from, the texts recited."

"The blood, if drawn by incision made with a knife, axe or sangeul, gives pleasure, in proportion to the size of the weapon."

"The sacrificer may present one fourth of the quantity which a lotus petal will contain, but he must not give more on any account; nor cut his body more than is necessary. He who willingly offers the blood of his body and his own flesh, the size of a grain of linseed, Masha, tila, or mudya, with zeal and fervency, obtains what he desires in the course of six months."

He who performs sacrifices according to these rules, obtains, his wishes to the utmost extent."

* * * * *

This is the Dharma which the Kali Purana preaches. After centuries of Ahimsa ordained by Manu here is Himsa in full blast sanctioned by the Tantras in its worst and all inclusive form— animal and human Himsa. These Himsa practices preached in the sanguinary chapter of Kali Purana had become quite widespread. As to the revival of animal sacrifice what happens at the Kali Temple in Calcutta furnishes unmistakable proof. That this temple should have become a perfect slaughter house where daily hundreds of goats are sacrificed to appease the Goddess Kali can only be explained by the teachings of the Kali Purana. Today human beings are not sacrificed to the Goddess Kali. But it does not mean that it never happened. On the contrary there is abundant evidence to show that human sacrifice like animal sacrifice was practised as taught by the Kali Purana. Dr. Rajendralal Mitra says^[f85]:

Now the important point to note in this connection is that Kali is the wife of Shiva. The question that arises is does Shiva accept animal sacrifice ? The answer to this question is that at one time Shiva did live on animal sacrifice. This statement may come as a surprise to the present day worshippers of Shiva. But it is a fact and those who need any evidence in support of it, have only to refer to the Ashvalayan Grihya-Sutra which gives a most elaborate description of a bull-sacrifice for the appeasement of Shiva. I give below the actual text from the Ashavalayan Grihya Sutra^[f86]. This is what it says:

1. Now the spit-ox (sacrificed to Rudra).

2. In autumn or in spring, under the (Nakshatra) Ardra.

3. The vest of his herd.

4. (An ox) which is neither leprous nor speckled.

5. One with black spots, according to some.

6. If he likes, a black one, if its colour incline to copper-colour.

7. He sprinkles it with water, into which he has thrown rice and barley.

8. From head to tail.

9. With (the formula), "Grow up, agreeable to Rudra the great god'.

10. He should let it grow up. When it has cut its teeth, or when it has become a bull.

11. To a quarter (of the horizon) which is sacrificially pure.

12. At a place which cannot be seen from the village.

13. After midnight.

14. According to some, after sunrise.

15. Having caused a Brahman who is versed in learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two kusa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal's head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), ' Agreeable to him to whom adoration (is brought), I bind thee '.

16. The sprinkling with water and what follows is the same as at the animal sacrifice.

17. We shall state what is different.

18. Let him sacrifice the omentum with the Patri or with a leaf-thus it is understood (in the Sruti).

19. With (the formula), ' To Hara, Mrida, Sarva, Siva, Bhava, Mahadcva, Ugra, Bhima, Pasu-pati, Rudra, Sankara, Isanasvaha'!

21. Or with (the formula). 'To Rudra svaha'!

22. Let him make Bali offerings towards the four quarters (of the horizon, to each on four rings of Kusa net-work, with the formulas), "The hosts, Rudra, which thou hast towards the estern direction, to them this (offering is brought). Adoration to thee! Do no harm to me ! ' In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon).

23. With the following four hymns he should worship the four quarters, viz., 'what shall we do Rudra," 'These prayers to Rudra,' 'To thee, 0 father, "These songs to Rudra with the strong bow. '(Rig-Veda 1, 43, 1 14; II,;33; VII, 46).

24. (This) worship to the quarters (of the horizon (is performed) at all sacrifices to Rudra.

25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.

26. He should turn the skin to some use according to Samvatya.

27. To the north of the fire, on rows of Darbha grass, or on rings of Kusa network, he should pour out the blood (of the sacrificial animal) with (the formula) 'Hissing ones! Noisy ones! Searching ones ! Seizing ones ! Serpents ! What here belongs to you, take that.'

28. Then, turning to the north (he assigns it) to the serpents (in the words) 'Hissing ones! What here belongs to you take that'.

Then the serpents take whatever has flowed down there of blood or of the contents of Stomach and entrails.

29. All names, all hosts, all exaltations belong to him—to a sacrificer who knows that, he gives joy.

30. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm: thus it is understood (in the Sruti).

31. He should not partake of that (sacrifice).

32. They should not take anything belonging to it into the village. For this God will do harm to (human) creatures.

33. He should keep away his people from the vicinity (of the place where he has sacrificed).

34. On an express injunction, however, he should partake (of that sacrificial food) for it will bring luck.

35. This split-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour. 36. After he has sacrificed, he should let loose another (animal).

37. He should not be without such an animal.

38. Then he will not be without cattle—thus it is understood (in the Sruti).

39. Muttering the Santatiya hymn, he should go to his house.

40. If disease befalls his cattle, he should sacrifice to that same God in the midst of his cow-stable.

41. A mess of cooked food, which he sacrificed in its entirety.

42. Having thrown the sacrificial grass and the Agya into the fire, he should lead his cows through the smoke.

43. Murmuring the Santatiya hymn, he should go in the midst of his cattle.

44. Adoration to Saunaka ; Adoration to Saunaka! " Today Shiva does not accept animal sacrifice. This change in the form of worship of Shiva is the result of the acceptance by the principle of Ahimsa. Having changed from hirnsa to Ahimsathe Brahmans changed Shiva from a Himsak God to an Ahimsak God. The cult of Kali has come into being long after Shiva had become an Ahimsak God. Never the less Kali his wife was made an himsak Goddess. The result is that we have a cruel contrast of a bloodless god having a blood-thirsty Goddess as his wife. Isn't it a riddle? Why did the Brahmins do such a thing?

                                                                                            APPENDIX

 

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