| Q4
Contd.
2.There
are several kinds of Yajnas, out of which those requiring
the immolation of animals are only a small percentage. Again,
scriptures permit meat being eaten as food. Hence, the allegation
that Yajnas are an alibi for meat eating is untenable. As regards
violence to life, it has been accepted as
inevitable even in day to day life when we strive to eke out a
living.
Hence the society can certainly afford to
accept such violence to life involved in these religious rites which
are after all, generally performed for the good of the whole
society. However, as a result of the reform movements initiated by
Buddha, Mahavira, Sankara and others, immolation of animals in
sacrifices ceased long back. Now, icons of flour are used
symbolically in such Yajnas in place of animals.
3.This is a question of sentiments and
faith. Beliefs of this type exist in all religions. Their basis is
the respective scripture. It is not wisdom to evaluate acts of
devotion and faith in terms of worldly goods. Even the wisest of
savants like Sankara did not disapprove of them. Moreover, the
votaries who offer these articles to the sacrificial fire, do it out
of their own personal resources and not from public or government
funds. It is customary. even compulsory, to offer gifts of food.
cloth and money to the needy people during such religious occasions.
Lord Sri Krishna has expanded the concept of Yajna to such
dimensions that there is almost unlimited scope to practise it in
our daily life. Gifts of money by the affluent, knowledge by the
wise or power by the saintly are in no way inferior to the
sacrifices done in the fire. All can perform such a sacrifice by
giving to others what they have, thus fulfilling their social
obligations.
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