Acharya Prashant addresses the misconception that Hindu scriptures sanction animal sacrifice. He begins by defining 'Dharma' as something related to the mind, not the body. Dharma is the solution to the mind's troubles, restlessness, and bondage. It is a subtle matter, whereas the body is gross. Therefore, the concept of 'Pashu' (animal) in a religious context refers not to a physical creature but to the animalistic tendencies within the human mind. He quotes the Upanishads, stating, "Lust, anger, greed, etc., are the animals." The sacrifice ('bali') mentioned in the scriptures is the sacrifice of these inner vices. To further elaborate on the symbolic nature of sacrifice, Acharya Prashant cites various scriptures. He explains that the Pashupatabrahma Upanishad describes the 'Ashwamedha Yagya' (horse sacrifice) as a practice of 'Brahmacharya' (living in Brahman), which leads to liberation. The Yajurveda refers to physical elements like Agni (fire), Vayu (air), and Surya (sun) as 'pashu' (animals) to be sacrificed, implying the sacrifice of one's identification with the material world. He points out that the scriptures, in fact, explicitly forbid the killing of animals. The Rigveda says, "Do not kill our cows and horses," and the Yajurveda lists various animals, including goats, sheep, and cows, stating that violence should not be committed against any of them. Acharya Prashant reinforces his argument with verses from the Mahabharata and the Puranas. In the Shanti Parva of the Mahabharata, it is stated that the consumption of meat, fish, and liquor is a practice started by rogues and has no basis in the Vedas or Dharma. Bhishma tells Yudhishthir that Dharma is inherently non-violent, and therefore, Yagya must also be non-violent. Similarly, the Padma Purana narrates Shakti telling Shiva that those who kill creatures in her worship are sinners and fools whose worship is impure and will lead to their downfall. The Bhagavata Purana states that giving fearlessness to all beings is superior to all Vedas, yagyas, and penances. Finally, he clarifies that the word 'bali' means an offering or gift, not killing. For instance, 'go-bali' means feeding a cow, and 'pipilika-bali' means feeding ants. The term 'Aja', often misinterpreted as 'goat', actually means 'seed' in a religious context, so the offering is of seeds, not a goat. He concludes that the practice of animal sacrifice is a corruption of Dharma, driven by people's greed for taste and selfish desires. These practices are not sanctioned by the true scriptures, which consistently uphold the principle of non-violence.
