animal sacrifice is very vast subject in vedas, in fact it's in the foundation of vedas. so when it is said horse or cow is sacrificed, it's easy for people to declare on that basis that vedas support animal killing. but they don't see other aspects of animal. first and most difficult question is what is animal (pashu) in vedas? and we find numerous opinions about it here. for example in krishna yajur veda 1.2.3 8, soma is called cow, horse, goat, and gold too.
1.2.3.6 O Soma, give so much, and bear more hither.
7. May he that filleth never miss of fullness. Let me not be parted with life.
8. Thou art gold; be for my enjoyment. Thou art raiment; be for my enjoyment. Thou art a cow; be for my
enjoyment. Thou art a horse; be for my enjoyment. Thou art a goat; be for my enjoyment. Thou art a ram;
be for my enjoyment.
this could be confusing. so to avoid confusion, when we read few more verses which is for the animal to be sacrificed, it almost looks like it is said about the soul. like krishna yajur veda 1.2.5.1 says, " Thou art a Vasvi, thou art a Rudra, thou art Aditi, thou art an Aditya, thou art Çukra, thou art Candra."
purusha sukta itself describes how devtas performed yajna by making purusha as sacrificial animal ( details are here, http://inthevedas.blogspot.in/2013/10/the-purusha-medha.html ) . whatever name we take, or whatever functions we describe in purusha that makes it different animal to be sacrificed like gau, ashwa, aja etc. as purusha is one who dwells the entire universe. and only purusha is the one which can be termed as all devtas too not any physical animal.
as purusha is all in all of gods, so above confusion of soma being called as animals is also cleared. another thing is how this animal sacrifice is done. for that again KYV gives clear definition, that's by meditation. devtas are also described as born in mind, and thus awakening is desired. awakening from dream of the world.
1.2.3.1 The thought divine we meditate,
Merciful, for our help,
That giveth glory, and carrieth the sacrifice.
May it guide us safely according as we will.
2. The gods, mind−born, mind−using,
The wise, the sons of wisdom,
May they guard us, may they protect us,
To them honour! to them hail!
3. O Agni, be thou wakeful;
Let us be glad;
Guard us to prosperity;
Grant to us to wake again.
then who does the sacrifice? it's agni, the hotr.
and what are we? a carrier, medium. as the sacrifice is done in body.
1.1.14.11 Let wise Agni sacrifice , let him be Hotr
Let him arrange the offerings him the seasons.
l What carrieth best is for Agni;
Sing aloud, O thou of brilliant radiance.
From thee wealth, like a cow,
and being more specific here, pranayama is involved.
1.2.6.3 For offspring thee! For expiration thee! For cross−breathing thee! Breathe thou after offspring. Let
offspring breathe after thee.
one phrase taittirya samhita repeats, " rakshasas are burnt, evil spirits are burnt". so the conclusion is, soul is the sacrificial animal which is offered in inner fire, agni. that agni purifies the soul and burn the avil spirits, thus leading to awakening.
1.2.3.6 O Soma, give so much, and bear more hither.
7. May he that filleth never miss of fullness. Let me not be parted with life.
8. Thou art gold; be for my enjoyment. Thou art raiment; be for my enjoyment. Thou art a cow; be for my
enjoyment. Thou art a horse; be for my enjoyment. Thou art a goat; be for my enjoyment. Thou art a ram;
be for my enjoyment.
this could be confusing. so to avoid confusion, when we read few more verses which is for the animal to be sacrificed, it almost looks like it is said about the soul. like krishna yajur veda 1.2.5.1 says, " Thou art a Vasvi, thou art a Rudra, thou art Aditi, thou art an Aditya, thou art Çukra, thou art Candra."
purusha sukta itself describes how devtas performed yajna by making purusha as sacrificial animal ( details are here, http://inthevedas.blogspot.in/2013/10/the-purusha-medha.html ) . whatever name we take, or whatever functions we describe in purusha that makes it different animal to be sacrificed like gau, ashwa, aja etc. as purusha is one who dwells the entire universe. and only purusha is the one which can be termed as all devtas too not any physical animal.
as purusha is all in all of gods, so above confusion of soma being called as animals is also cleared. another thing is how this animal sacrifice is done. for that again KYV gives clear definition, that's by meditation. devtas are also described as born in mind, and thus awakening is desired. awakening from dream of the world.
1.2.3.1 The thought divine we meditate,
Merciful, for our help,
That giveth glory, and carrieth the sacrifice.
May it guide us safely according as we will.
2. The gods, mind−born, mind−using,
The wise, the sons of wisdom,
May they guard us, may they protect us,
To them honour! to them hail!
3. O Agni, be thou wakeful;
Let us be glad;
Guard us to prosperity;
Grant to us to wake again.
then who does the sacrifice? it's agni, the hotr.
and what are we? a carrier, medium. as the sacrifice is done in body.
1.1.14.11 Let wise Agni sacrifice , let him be Hotr
Let him arrange the offerings him the seasons.
l What carrieth best is for Agni;
Sing aloud, O thou of brilliant radiance.
From thee wealth, like a cow,
and being more specific here, pranayama is involved.
1.2.6.3 For offspring thee! For expiration thee! For cross−breathing thee! Breathe thou after offspring. Let
offspring breathe after thee.
one phrase taittirya samhita repeats, " rakshasas are burnt, evil spirits are burnt". so the conclusion is, soul is the sacrificial animal which is offered in inner fire, agni. that agni purifies the soul and burn the avil spirits, thus leading to awakening.
