Vedas contain the seeds of all knowledge. Even the very way of right living is distinctly proved in Vedas. But the core and crust of Veda lurk in each verse. The verses are the face of Veda which deal with the art of life. For them life must be peaceful and the whole world will be delighted. In Yajurveda a pertinent verse declare its outlook `O dispeller of all pangs and ignorance, strengthen me, May all beings regard me with the eye of a friend. May all of us regard each other with the eye of a friend.'

Here friendliness is the passion highlighted. So how can any friend kill anybody is the question we have to face when source historians propagate meat eating is being advised in Vedas. Of course, European indologists had a bad intention while interpreting Vedas. They clearly exposed their aim which was and is the propagation of their religion. Many indologists were even ignorant as far as Vedic language and lexicon was concerned. Prof. Max Minter, the so called Vedic scholar was not able to comprehend Sanskrit. He was not able to speak in the language nor could he understand it.

Nirad. C. Chowdhari sheds an ample good light on this fact. 1[c says' One day in 1854 Mullarwas sitting in his room at Oxford copying his MSS, when an Indian dressed in a long black coat shown in. lie addressed Mullar in a language which he did not understand a single word. Max Mullar replied in English and asked in what language he was speaking. The visitor was surprised: Do you not understand Sanskrit.' Max Mullar said `No, f have not heard it spoken', but in India Max Mullar is considered as a celebrated Vedic scholar. Even his followers carne to wrong conclusions. R.C. Majumdar is the best example. lie even indesout meat eating in Vedic verses. lie writes `Scarcely less debased than the lean status and the April hymns manufactured artificially for employment in animal sacrifices there is no reason to doubt that these hymns were actually now at the animal sacrifices as tradition maintains".
So, the prime question arises whether Veda propagates meat eating'? To know the culture, the life style, perceptiveness, etc. we musthave historical sense. Our research must be scientific, critical and Vedic Science July-Sept., 2002, Vol. 4, No. 3 65 reasonable. First, let us see what Vedas say on meat eating and animal killing.

1) May I be dear to all animals (Atharva 16.71.4)

2) May you eat rice (Vrihi); may you eat barley (Yava), also black
beans (Mdsa) and Sesamum (Tila). This is the share aloted to both
of you for happy results, 0 you two teeth (dantau), may you not
injure the father and mother. (Atharva - 6-140-2)

3) Do not kill any of the Creatures. (Yaju. L 1)

4) Do not kill the horse. (Yaju. 13.42)

5) Do not kill quadrupeds. (Yak. 13.44)

6) Do not kill wool-giving animals. (Yak. 13.47)

7) Not kill human beings (Yak. 16.3)

8) May you be illumined by the mighty rags of knowledge and may
you not kill the cow, the aditi (Yaju.13.43)

9) Do not kill a cow but treat her as Mother. (Yaju.12.32)

But, still so called historians say Vedas propagate meat eating. But Veda's stand is very clear. At this stage, we shall have to handle only two things. Firstly, if Vedas condemn meat eating how slaughter came into being in the Yajnas? Secondly, if any body points out meat eating in Vedic verses what is the real meaning of the mantras.

First of all we can analyse how the Yajna turned as an act of slaughter. In the Vedic period, all the Vedic verses were undcrstood so easily. But in the course of time, many of the scholars lost the original values of the Vedic language and grammar. Some priests also out of their selfish motives interpreted Veda in their own ways. This mistake registered into life and style of the future generations. This is very explicitly explained by Caraka in his Samhita. According to him :`At the declining of the Krtayuga, due to over-receiving there arose heaviness in bodies of these wealthy persons; heaviness of the body led to fatigue, lassitude, hoarding, holding and greed in successive order (all this happened) in Krtayuga itself. In Treta, greed gave rise to malice, speaking lie, passion, anger, conceit, dislike, roughness, violence, fear, infliction, greed, anxity, excitement etc, successively.

Thus during Treta a charter of righteousness disappeared due to which there was reduction of a charter in the yearly duration of the Yugas (Time cycle) '.

4) Yuga is nothing but a particular period. In the first phase of Vedic period, there wasn't any type of malice. But the fall in mind and in study the people to misunderstanding. Once again we have to depend on Caraka. He says, `In ancient days the animals were only touched in the Yajnas and not killed'. 66 Vedic Science July-Sept., 2002, Vol. 4, No. 3

5) But in this statement Caraka used two Sanskrit words. Alabhana and Alambhane;. What are the difference and the relevance of these two words? Alabhanam means touching Alamhbanam means killing. Only a slight change in the words made all the atrocities on. Every aspects of this is very clearly explained by Caraka in his Samhita.

Particularly, Yajnas cannot be an act of slaughter, because the very word Yajna means ahimsa. The synonymous term for Yajna in the Nighantu is 'adhvara' which is explained by Yaskacarya, an ancient Vedic etymologist as : adhvara is the name of Yajna, dhyarati is the act of killing, that is to be prohibited (Nirukta -1.7) The word adhvara exists in all the Vedas hundred and one times clearly Suggesting that there is no sanction to animal sacrifices in the Vedas.

To take care of animals is an act for spiritual progress. According to Atharva Veda. `These noble souls who practice meditation and are careful about all beings, who protect all animals; they also care for our spiritual progress. They always take care that our behaviour does not afflict any animal' (Atharva Veda, 19.28.5)

To conclude, I shall quote from Manusmrti. Manu strictly says: `He who advises the killing of an animal, he who shops it, he who kills animals, he who sells or buys them for such a purpose, he who cooks the flesh, he who serves it for eating and he who eats flesh are all eight of them butchers and destroyers, or in other words, are all sinners. It is a grievous sin to kill or get an animal killed and eat its flesh in honour of Bhairon etc.'

Now it is the responsibility of the readers to decide whether Vedas propagate the meat eating or not.

References.
1. Yajurveda, 36.18
2. Max Mullar - Scholar Extra Ordinary' by Nirad C. Chandhari, P.287.
3. The Vedic Age by R. C. Majumdar, PP. 348
4. Caraka Samhita, Vimana-sthanam - 24
5. adikale pasavah samalabhaniya babhuvu. nalambhaya prakriyante
sma (Caraka Samhita (19.41)
6. adhvara its yajnanama dvarati karma hlmsa tat pratisedha (Yaska's Nirukta,l.7)
7. Manusmrti, 5.51

* M.R.Rajesh
Chandranibha House
Nanminda. Post
Kozhikode 673613
India.