A questioner recounts his disturbing experience at a temple in Guwahati, Assam, where he witnessed the sacrifice of goats, pigeons, and buffaloes. The sight of the slaughtered animals and their severed heads being offered to the deity caused him great distress and made him question the validity of such religious practices. Acharya Prashant responds by calling man a miraculous creature, who, while lacking the capacity to create, possesses an unparalleled capacity for destruction. He explains that man may not solve problems but is unmatched at complicating simple matters. He firmly states that no scripture sanctions animal sacrifice for spiritual gain, and there is no scriptural validity to this practice. He clarifies that when scriptures mention sacrifices like 'Ashwamedha' (horse sacrifice), the context is metaphorical. The entire field of spirituality, he says, is an effort to transform the animal within man into a human. We are physically and instinctively animals, having recently emerged from the jungle, with animalism deeply ingrained in us. Acharya Prashant elaborates that 'animal sacrifice' truly means sacrificing one's own animalistic nature. For example, 'Ashwamedha' is actually 'Manomedha'—the sacrifice of the mind, which, like a horse, runs wildly without direction. He questions the logic of sacrificing specific animals, suggesting the choice is based on the taste of their meat, not religious sanctity. He argues that the practice is for the pleasure of the tongue, using religion as a pretext. Citing a poem, he emphasizes that compassion is greater than justice and that the protector is superior to the predator—this is true religion. He asserts that no being has the right to kill another, and no animal can be another's property. Our civilization is still underdeveloped, as evidenced by terms like 'livestock' (pashu-dhan). He concludes that animal sacrifice is antithetical to the soul of any religion and that we should strive for a world where animals have the right to life.