…On the spiritual path, there are several reasons why a person is
recommended to be vegetarian. One primary reason is that we need to see
the spiritual nature within all living beings, and that includes the
animals and other creatures as well.
Universal brotherhood means nonviolence to both humans and animals. It
consists of understanding that animals also have souls. They are alive,
conscious, and feel pain. And these are the indications of the presence
of consciousness, which is the symptom of the soul.
…Isaac
Bashevis Singer, who won the Nobel Prize in Literature, asked, “How can
we pray to God for mercy if we ourselves have no mercy? How can we speak
of rights and justice if we take an innocent creature and shed its
blood?” He went on to say, “I personally believe that as long as human
beings will go shedding the blood of animals, there will never be any
peace.”
…The Buddhist scripture (Sutta-Nipata 393) also
advises: “Let him not destroy or cause to be destroyed any life at all,
or sanction the acts of those who do so. Let him refrain from even
hurting any creature, both those that are strong and those that tremble
in the world.” It is also said in the Buddhist scripture, the
Mahaparinirvana Sutra, “The eating of meat extinguishes the seed of
great compassion.”
Why Be Vegetarian?
By Stephen Knapp (Sri Nandanandana dasa)
On the spiritual path, there are several reasons why a person is
recommended to be vegetarian. One primary reason is that we need to see
the spiritual nature within all living beings, and that includes the
animals and other creatures as well. Universal brotherhood means
nonviolence to both humans and animals. It consists of understanding
that animals also have souls. They are alive, conscious, and feel pain.
And these are the indications of the presence of consciousness, which is
the symptom of the soul. Even the Bible (Genesis 1.21; 1.24; 1.30; 2.7;
and in many other places) refers to both animals and people as nefesh
chayah, living souls. Those who eat meat, however, because of their
desires to eat animals or see them as a source of food for one’s
stomach, are not so easily able to understand the spiritual nature of
all beings. After all, if you know that all living entities are
spiritual in essence, and that all living beings that are conscious show
the symptoms of the soul within, then how can you kill them
unnecessarily? Any living creature is also the same as we are in the
respect that it is also a child of the same father, a part of the same
Supreme Being. Thus, the killing of animals shows a great lack in
spiritual awareness.
Many portions of the Vedic literature
describe how the Supreme Being is the maintainer of innumerable living
entities, humans as well as the animals, and is alive in the heart of
every living being. Only those with spiritual consciousness can see the
same Supreme Being in His expansion as Supersoul within every creature.
To be kind and spiritual toward humans and be a killer or enemy toward
animals is not a balanced philosophy, and exhibits one’s spiritual
ignorance.
The next reason for being vegetarian is to consider
the amount of fear and suffering that animals experience in the
slaughter industry. There are countless stories of how in fear cows cry,
scream, and sometimes fall down dead while inside or even before they
are taken into the slaughter house. Or how the veins of dead pigs are so
big that it shows they have practically exploded from the fear the pig
felt and the adrenalin that was produced while it was being led to
slaughter. This certainly causes an immense amount of violence to
permeate the atmosphere, which goes out and falls back on us in some
form. Furthermore, the adrenalin and fear in the animal also produces
toxins which then permeate the body of these animals, which meat-eaters
ingest. People who consume such things cannot help but be effected by
it. It causes tensions within them individually, which then spreads in
their relations with others.
The ancient Vedic text of the
Manu-samhita (5.45-8) says, “He who injures innoxious beings from a wish
to give himself pleasure never finds happiness, neither living nor
dead. He who does not seek to cause the suffering of bonds and death to
living creatures, but desires the good of all beings, obtains endless
bliss. . . Meat can never be obtained without injury to living
creatures, and injury to sentient beings is detrimental to the
attainment of heavenly bliss; let him therefore shun the use of meat.”
The Bible (Romans 14.21) also says, “It is neither good to eat flesh,
nor to drink wine.” Another biblical commandment (Exodus 23.5) instructs
us to help animals in pain, even if they belong to an enemy.
The Buddhist scripture (Sutta-Nipata 393) also advises: “Let him not
destroy or cause to be destroyed any life at all, or sanction the acts
of those who do so. Let him refrain from even hurting any creature, both
those that are strong and those that tremble in the world.” It is also
said in the Buddhist scripture, the Mahaparinirvana Sutra, “The eating
of meat extinguishes the seed of great compassion.”
For Jews, the Talmud (Avodah Zorah 18B) forbids the association with hunters, not to mention engaging in hunting.
In the New Testament Jesus preferred mercy over sacrifice (Matthew
9.13; 12.7) and was opposed to the buying and selling of animals for
sacrifice (Matthew 21.12-14; Mark 11.15; John 2.14-15). One of the
missions of Jesus was to do away with animal sacrifice and cruelty to
animals (Hebrews 10.5-10).
We especially find in Isaiah where
Jesus scorns the slaughter and bloodshed of humans and animals. He
declares (1.15) that God does not hear the prayers of animal killers:
“But your iniquities have separated you and your God. And your sins have
hid His face from you, so that He does not hear. For your hands are
stained with blood. . . Their feet run to evil and they hasten to shed
innocent blood. . . they know not the ways of peace.” Isaiah also
laments that he saw, “Joy and merrymaking, slaughtering of cattle and
killing of sheep, eating of meat and drinking of wine, as you thought,
‘let us eat and drink, for tomorrow we die.’” (22.13)
It is
also established in the Bible (Isaiah 66.3), “He that killeth an ox is
as if he slew a man.” In this regard St. Basil (320-379 A.D.) taught,
“The steam of meat darkens the light of the spirit. One can hardly have
virtue if one enjoys meat meals and feasts.”
Thus, we should find
alternatives to killing animals to satisfy our appetites, especially
when there are plenty of other healthy foods available. Otherwise, there
must be reactions to such violence. We cannot expect peace in the world
if we go on unnecessarily killing so many millions of animals for meat
consumption or through abuse.
The third factor for being
vegetarian is karma. As Newton’s third law of motion states, for every
action there must be an equal and opposite reaction. On the universal
scale this is called the law of karma, meaning what goes around comes
around. This affects every individual, as well as communities and
countries. As the nation sows, so shall it reap. This is something we
should take very seriously, especially in our attempt to bring peace,
harmony, and unity into the world. If so much violence is produced by
the killing of animals, where do you think the reactions to this
violence goes? It comes back to us in so many ways, such as the form of
neighborhood and community crime, and on up to world wars. Violence
breeds violence. Therefore, this will continue unless we know how to
change.
Isaac Bashevis Singer, who won the Nobel Prize in
Literature, asked, “How can we pray to God for mercy if we ourselves
have no mercy? How can we speak of rights and justice if we take an
innocent creature and shed its blood?” He went on to say, “I personally
believe that as long as human beings will go shedding the blood of
animals, there will never be any peace.”
In conclusion, we can
mention the March 10, 1966 issue of L’Osservatore della Domenica, the
Vatican weekly newspaper, in which Msgr. Ferdinando Lambruschini wrote:
“Man’s conduct with regard to animals should be regulated by right
reason, which prohibits the infliction of purposeless pain and suffering
on them. To ill treat them, and make them suffer without reason, is an
act of deplorable cruelty to be condemned from a Christian point of
view. To make them suffer for one’s own pleasure is an exhibition of
sadism which every moralist must denounce.” Eating animals for the
pleasure of one’s tongue when there are plenty of other foods available
certainly fits into this form of sadism. It stands to reason that this
is counterproductive to any peace and unity or spiritual progress we
wish to make. It is one of the things we need to consider seriously if
we want to improve ourselves or the world. So here are a few reasons why
a genuinely spiritual person will choose to be vegetarian.
BEYOND VEGETARIANISM
In the process of bhakti-yoga, devotion goes beyond simple
vegetarianism, and food becomes a means of spiritual progress. In the
Bhagavad-gita Lord Krishna says, “All that you do, all that you eat, all
that you offer and give away, as well as all austerities that you may
perform, should be done as an offering unto Me.” So offering what we eat
to the Lord is an integral part of bhakti-yoga and makes the food
blessed with spiritual potencies. Then such food is called prasadam, or
the mercy of the Lord.
The Lord also describes what He accepts
as offerings: “If one offers Me with love and devotion a leaf, a flower,
fruit or water, I will accept it.” Thus, we can see that the Lord
accepts fruits, grains, and vegetarian foods. The Lord does not accept
foods like meat, fish or eggs, but only those that are pure and
naturally available without harming others.
So on the spiritual
path eating food that is first offered to God is the ultimate
perfection of a vegetarian diet. The Vedic literature explains that the
purpose of human life is reawakening the soul’s original relationship
with God, and accepting prasadam is the way to help us reach that goal.
அகத்தை சுத்த படுத்துவதால் அகத்தி என பெயரை வைத்துள்ளனர். 
