From Sri Swami Sivananda's book, MAY I ANSWER THAT?.
what grounds do you prohibit meat-eating ?
On medical, psychological, moral and spiritual grounds. The mind is made up of the essence of the food that a man takes. Tamasic food results in a Tamasic mind (inert, dull). Meat is Tamasic and hence should be avoided.
When an animal is killed or butchered, a contraction of its nervous system takes place on account of fear. (And you might have felt certain disturbances in your own stomach when you have experienced fear.) This leads to the secretion of certain poisons in the liver, etc., of the animal. These poisons are cumulative in their nature and are never removed or lost during the process of boiling or cooking meat. Hence, meat-eating is poisonous and dangerous in the long run.
There is no difference between you and an animal when both are considered as souls inhabiting the bodies. From whichever source you derive the right to live and enjoy in this material body, from that very same source, the souls of these animals have derived equal rights to live and enjoy in their material bodies. Hence, you do not possess the moral right to kill a single living being, however small it may be.
Last, but not least, there is One Consciousness which has expressed itself in the form of the various beings, animate and inanimate. And this makes you one with all beings. Can you willingly and joyously cut your own fingers and cook them and eat them ? Not knowing this oneness alone is the purpose of your coming again and again into the mundane plane. You can know, feel and experience this oneness only when you stop injuring and hurting others and begin to love all as your own Self. Verily, the animals are thy own Self. Thou alone art residing in these animals as the individual souls and thou alone art manifest in the form of the material bodies in which these souls reside. Hence, wake up; stop meat-eating and butchering the animals. Develop love for them and promote oneness.
Should it not be considered as Himsa (injury) when we cut vegetables and fruits ?
Cutting vegetables is not Himsa. There is no real consciousness in plants and trees, although there is life in them. There is life in plants, sensation in animals, mentality in human beings and spirituality in sages. There is no Visesha Ahankara (ego) and reflection of Chaitanya ( pure consciousness) in plants and trees. Hence they cannot experience pain. The tree will not say, "I am experiencing pain". The mind in plants and trees is not developed. It is quite rudimentary. It is Jada (inert) and insentient. Life on earth will be impossible if we take cutting vegetables also as Himsa. This is only splitting the hairs. This is the idle philosophy of those who take interest in vain discussions and arguments. Ignore trifles. Become a practical man.
How is it possible that a Creator, so full of love, created a world and a nature where animals can live only by killing other animals that have to endure terrible pain and suffering ? Nobody can give me a satisfactory answer.
If men kill each other, it is sin; they need not. But, animals cannot live without killing the other animals for food. What do you say ? We are anxious for your opinion.
God's love for the created universe knows no bounds; He cannot be held responsible for the experiences of created beings. God does not punish or reward anyone in a personal way; it is one's own actions, sinful or good, that works as the cause of experience here.
As the human being is endowed with moral sense and as he is invested with the consciousness of doership and responsibility, he imposes this sense of morality and responsibility of action on sub-human beings also. The defect, therefore, lies in man and not in the animals which act without any consciousness of ethical conduct, and spontaneously, free from the responsibility connected with doership or agency.
No action can produce a retributive effect unless it is done with the consciousness of personal doership and responsibility. Man shall be punished by retributive justice, for man has the freedom to act and he is responsible for what he does. But animals have not been endowed with such a freedom and power of understanding and reason; so what they do is just the expression of the instinctive natural promptings in them and this is included in the scheme of the universal nature. Nature is beyond moral laws. Moral conduct is only for man, meant to restrict his behaviour and lead him on to universal consciousness through gradual ascent along the evolutionary ladder.
All things born must die. And there should be some immediate cause for the destruction of things. This cause of destruction may be another animal, an earthquake, a thunder-stroke, flood, disease, storm or any such thing. These should not be clothed with moral and ethical values except when these are concerned with human agency.
what grounds do you prohibit meat-eating ?
On medical, psychological, moral and spiritual grounds. The mind is made up of the essence of the food that a man takes. Tamasic food results in a Tamasic mind (inert, dull). Meat is Tamasic and hence should be avoided.
When an animal is killed or butchered, a contraction of its nervous system takes place on account of fear. (And you might have felt certain disturbances in your own stomach when you have experienced fear.) This leads to the secretion of certain poisons in the liver, etc., of the animal. These poisons are cumulative in their nature and are never removed or lost during the process of boiling or cooking meat. Hence, meat-eating is poisonous and dangerous in the long run.
There is no difference between you and an animal when both are considered as souls inhabiting the bodies. From whichever source you derive the right to live and enjoy in this material body, from that very same source, the souls of these animals have derived equal rights to live and enjoy in their material bodies. Hence, you do not possess the moral right to kill a single living being, however small it may be.
Last, but not least, there is One Consciousness which has expressed itself in the form of the various beings, animate and inanimate. And this makes you one with all beings. Can you willingly and joyously cut your own fingers and cook them and eat them ? Not knowing this oneness alone is the purpose of your coming again and again into the mundane plane. You can know, feel and experience this oneness only when you stop injuring and hurting others and begin to love all as your own Self. Verily, the animals are thy own Self. Thou alone art residing in these animals as the individual souls and thou alone art manifest in the form of the material bodies in which these souls reside. Hence, wake up; stop meat-eating and butchering the animals. Develop love for them and promote oneness.
Should it not be considered as Himsa (injury) when we cut vegetables and fruits ?
Cutting vegetables is not Himsa. There is no real consciousness in plants and trees, although there is life in them. There is life in plants, sensation in animals, mentality in human beings and spirituality in sages. There is no Visesha Ahankara (ego) and reflection of Chaitanya ( pure consciousness) in plants and trees. Hence they cannot experience pain. The tree will not say, "I am experiencing pain". The mind in plants and trees is not developed. It is quite rudimentary. It is Jada (inert) and insentient. Life on earth will be impossible if we take cutting vegetables also as Himsa. This is only splitting the hairs. This is the idle philosophy of those who take interest in vain discussions and arguments. Ignore trifles. Become a practical man.
How is it possible that a Creator, so full of love, created a world and a nature where animals can live only by killing other animals that have to endure terrible pain and suffering ? Nobody can give me a satisfactory answer.
If men kill each other, it is sin; they need not. But, animals cannot live without killing the other animals for food. What do you say ? We are anxious for your opinion.
God's love for the created universe knows no bounds; He cannot be held responsible for the experiences of created beings. God does not punish or reward anyone in a personal way; it is one's own actions, sinful or good, that works as the cause of experience here.
As the human being is endowed with moral sense and as he is invested with the consciousness of doership and responsibility, he imposes this sense of morality and responsibility of action on sub-human beings also. The defect, therefore, lies in man and not in the animals which act without any consciousness of ethical conduct, and spontaneously, free from the responsibility connected with doership or agency.
No action can produce a retributive effect unless it is done with the consciousness of personal doership and responsibility. Man shall be punished by retributive justice, for man has the freedom to act and he is responsible for what he does. But animals have not been endowed with such a freedom and power of understanding and reason; so what they do is just the expression of the instinctive natural promptings in them and this is included in the scheme of the universal nature. Nature is beyond moral laws. Moral conduct is only for man, meant to restrict his behaviour and lead him on to universal consciousness through gradual ascent along the evolutionary ladder.
All things born must die. And there should be some immediate cause for the destruction of things. This cause of destruction may be another animal, an earthquake, a thunder-stroke, flood, disease, storm or any such thing. These should not be clothed with moral and ethical values except when these are concerned with human agency.
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