30 - The Inauguration of the Sacrificial Cult Fall of King Vasu for Denunciation of Sacrifices

This Chapter corresponds to Ch.58.76 ff. of Va.P. 

Shamshapayani said: 

1. How could Yajna begin to function formerly in the Svayambhuva Manvantara, at the beginning of the Treta Yuga. Narrate it factually to me. 

2-4. When the Sandhya (the period between two Yugas) elapsed along with the Kruta Yuga, when (the time unit) called Kala [kala] began to function at the advent of Treta Yuga, when the creation of rain had taken place and the plants and) the medicinal herbs had grown, when the practice of cultivation and agriculture had been fully established, when the people devoted to the stage of life of a householder established the classification of castes and stages of life with keen insight, then how was Yajna initiated after gathering together all the requisites ?"

5. On hearing this Suta said: —

Let this be heard, O Shamshapayani, how in the beginning of Treta Yuga, Yajna started functioning. 

6-9. I shall recount in the proper order (how Yajna began) formerly in the Svayambhuva Manvantara. 

When the Sandhya the transitional-period (or junction) elapsed along with Kruta Yuga, when the period called Kala began to function at the advent of Treta, Yuga, when the creation of rain had taken place and (the plants and) the medicinal herbs had grown, when the practice of cultivation and agriculture had been fully established, when the people became devoted to the life of householders and after establishing the classification of the castes and stages of life, they arranged the mantras into a well-knit compendium, they included those Mantras in holy rites (for the sake of welfare) here and here after. At that time lord Indra (the enjoyer of the universe) initiated the Yajna. 

10. (They started the Yajna) along with all the gods and with all the requisites gathered together. The great sages came to his horse-sacrifice which was being lavishly performed.

11-16. All those who had come asked him even as he was performing the Yajna with the animals worthy of being sacrificed. 

When the Rutviks (sacrificial priests) were busy with their ritualistic fire-worship as the activities concerning the performance of Yajna; when the priests (authorised in) singing the Saman Mantras had begun their sweet notes; when the leading Adhvaryus sacrificial priests) had quickly started their proceedings; when all the flocks of the animals (procured for and) worthy of being sacrificed had been cut and struck, when the Havis offerings were being poured into the fire by Brahmanas performing Agnihotra; when all the Devas the partakers of the Yajna, had been invoked in the due order-those Devas who are of the nature of Indriya (the presiding deities of sense-organs) were the partakers of Yajna--they worshipped those Devas who existed at the beginning of the Kalpa—the great sages, the Adhvaryus, rose up at the time of squeezing and crushing (of the Soma juice). On seeing the miserable flocks of animals, the great sages collectively asked Indra—’ "What is the procedure of your Yajna?1

1. VV. 16-21 record the Brahmanical protest against animal-sacrifices. They state that the seeds which are 3 years old and incapable of germination should be used instead of animals in sacrifice. 

17. This is highly unrighteous and sinful. It (this sacrifice) has been spread (performed) with a desire for rites involving violence to life). In your Yajna, O excellent god, the killing of animals is involved. 

18. An evil thing has been started for the destruction of Dharma on account of this injury to the animals. This is not Dharma; it is Adharma (sin). Violence is not called as Dharma (Righteous). 

19. If your honour wishes to perform the Yajna in accordance with the scriptures, perform the Yajna by means of Dharma that does not infringe established institutions. Per form the Yajna according to the injunctions laid down (in scriptures). 

20-21. O excellent god! (Sacrifice should be performed) with sacrificial seeds which are kept for a maximum period of three years and which do not put forth sprouts. In them (such seeds described above) no violence (to life) exists (is involved). O highly intelligent one, this is the Dharma laid down formerly by Brahma". 

Thus Indra, the enjoyer of the Universe, (was asked) by the sages who perceived reality. 

22. Then a great argument took place between Indra and the great sages—" By what means should the Yajna be performed—by mobile (living) beings or immobile articles?”

23. After stating the principle the great sages became dejected on account of the argument. After coming to terms with Indra, they asked Vasu who was moving about in the firmament. 

24. "O king of great intellect, how (what) is the procedure for Yajna found out by you. O lord, son of Uttanapada, explain and dispel our doubts". 

25. On hearing their words, Vasu, without considering the pros and cons recollected the Vedas and Scriptural texts. 

He then explained the principle of Yajna. 

26. "Sacrifice should be performed with whatever is duly brought'' said the king. ‘Sacrifice should be performed by means of animals worthy of being sacrificed or by means of seeds and fruits. 

27-29. Violence is but natural to a sacrifice-such is my (opinion) as well as what is mentioned in philosophical texts and scriptures. Just as the Devatas, so also the Mantras, are symbols of violence. This is said by great sages endowed with austerities over a long period, through their philosophical texts and Taraka and other (Mantras). This has been said on the basis of their authority. Hence, it behoves you all to achieve it provided those Mantras and statements are considered authoritative by you, O Brahmanas, so, let the Yajna be continued and allowed to function. Otherwise, your words will be otherwise (false)".

30. After being answered to in this manner, those saints with souls united with Brahman of unified souls, realized the inevitability and hence restrained their speech. 

31. Immediately after saying this, the king entered Rasatala (nether worlds). After being a traverser of the upper regions Vasu (now) came to be a traverser of the netherworlds.1

1. The fall of king Vasu for supporting animal sacrifices showed how that institution of animal sacrifice became condemned at the time of this Purana.

32. By means of that statement he had been a resident of the (nether) surface of the world. King Vasu who tried to dispel doubts in regard to Dharma, went down. 

33. Hence, even though one may be conversant with many things, one should not express anything by way of clarification of doubts when alone and single-handed. Dharma has many an opening. Its way is subtle and it goes a long way. 

34. Hence, nothing definite can be stated by anyone in the matter of Dharma including the Devas and the sages but excepting Svayambhuva Manu. 

35. Hence, nonviolence has been declared by great sages as the gateway to Dharma.1 Thousands and millions of sages have gone to heaven by means of their own austerities.

1. VV. 35-48 establish the superiority of Jnana marga over Karmamarga, including animal sacrifices.

36-38. Therefore, the great sages do not praise either charity or Yajna. By giving roots and fruits or greens and vegetables gleaned by them or waterpot in accordance with their capacity, many ascetics have become well-established in the heavenly world 

Non-harassment, absence of greed, penance, mercy to the living beings, control of sense-organs, celibacy, truthfulness, tenderness, forgiveness, fortitude-these are the roots of the eternal Dharma, but they are very difficult to achieve. 

39-41. It is heard (traditionally) that many sinless Brahmanas, Kshatriyas and others have achieved spiritual power by means of penance. They are Priyavrata, Uttanapada, Dhruva, Medhatithi, Vasu, Sudhaman, Virajas, Shankha, Pandyaja, Prachinabarhis, Parjanya, Havirdhana and other kings. These and many others have gone to heaven by means of their austerities. They are saintly kings of great inherent strength whose reputation has been firmly established. 

42. Hence, by all reasons, penance is superior to Yajna. It is due to his penance that this whole universe had been formerly created by Brahma. 

43. Hence, Yajna does not follow it (penance) anywhere. This (world) is regarded as based on penance. 

Articles (of sacrifice) and Mantras are the bases of Yajna. Penance is of the nature of non-intake of food. 

44. One attains the Devas by means of Yajna and Vairaja by means of penance. Brahminical holy rites (are achieved) by means of renunciation and the victory over Prakruti through Vairagya (absence of passionate attachment). 

45-48. One attains Kaivalya (salvation) through knowledge. These are declared as five goals. 

Thus, great argument took place between the Devas and the sages in connection with the functioning of the Yajna formerly during Svayambhuva Manvantara. 

Thereafter, on seeing him (Vasu?) struck down by means of the power of Dharma, all of them ignored the words of Vasu and went away as they came. When the groups of sages departed, the Devas concluded the Yajna. It was thus that Yajna was initiated in the Svayambhuva Manvantara. Thereafter, this Yajna has been modified along with the Yugas.