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Meat-eating was provalent tho vodio tines and 5 tho Indus-valley poople 0150 asod animal food. often refure to meat-esting. the Brahma Purana The S.. P. furiahoo an interesting anecdote 6 Rojundar en Pacalour A.B.(d.), ho vedic age, k.333. for saference from otnut wasbe vida Patil .A.: Nltural History Fro the Vayne, 7.811-210.

407 regarding coat-eating. thee when the sage Vivamitra saw that his fadly and papils word oppressed by bunger at the time of lazine, he asked his pupils to bring any thing that was available to satisfy their hunger. The pails srought a dog and ivara ordered it to be cooked after first cloaning it with water and reciting the mentras, and further $2ggested that it should first be offered to go 00, #0:09, pitrs, greets and olders and the reanants should be taxon by them. when the dishes web propared, Agni, the sessenger of the goio reluted the volo catter to cody and Indra taxing the form of a hovi: carried away the dish. Visvamitra get very angry on knowing about it. Indre filled it with nector and returned the dich, but viavamitra insisted upon having the coat. When Iadza retorted that it was bottes to drinkz nootar than to oat the seat of dog which was anedbya i.e. not fit for the acrificial purrose 0. shower water for the whole world. Vivitra neked his to Infra consented and tho troubles of Japan vero od (ADD). Fron this Incident, 15 cm be concladod that ordi.arily the sent of dog might not have been considered as fit for outlay parnosce bat in tizes of distress, enyining could be eaten, even the seat of dc. Again, Indra exprnaaly condemns it as 'azedhya'. This incident also relatos the art of cack most. Moreover, it is also seen Lant seat was offered to gods, pitre, guests and olders.

408 Another instanc 1 also furnished or the Sr.P. regarding the meat-eaving in coction with vivaitra. Dabgavrata, king Trayyana's son, was maintaining the family of the sea Viveiro at the tip or fatino. sp tra Once Wien he did not got augi, hoe billed the car of the sage Vastatha and satisfied his super, e was curso to to Triganku the ange fasistha. ing rasons ofv 02 for the curse here are cloud or the father's wales', 'che carder of the cow of Vand' and 'Boksitoparoja' 1.0. prat of en antzal killnd othervios than for the page of sacrific,' cut The second reason, Fla. 'Carwordivadha' covas to lay egg:azis on the team and not on the 'cow' S.e. Bere he was cursed Docce he hilled a teacher's cow and not pocs.00 killing of # 00 W 23 prohibited. But the third rescon, viz. 'aproksitopage losty #Agents blau a cow was killed only Re religious purposes and not for emory at (0.15-10). 3 Cho use of meat or the sraddhe purposes was allowed. (206 kovaku asted his on fikuksi to kill andanlo to porfors radane. bat Sikuksi ato the meat of a pobbit anu went away As he ate a roguit, no was called 'Cesada' and for hunting. was avandoned by his father (7.46-30). This sets that the use of meat of anicals was allowol for the grade purposes but catie ou a hard's cost was not pornlasible Again the Bow. gives a list of different kinds of

409 of meat by which the ancestors are satisfied for different periods. Thus it states that the pitro arc satisfied for two months by the meat of fish, for three scuthe by the meat of deer, for four months by the seat of hare, for five months by the meat of bird, for six months by that of sukara, for soven months by that of chagala, Tor eight months by that of Aineya, for nine months by that of tara, for ton mouths by that of cow, for eleven conthe by that of Auratura and for one year by the will of cov (220.28-35). Again, the meat of Vedhrinase, Naktasiva, Loba, Salka, ghatanda, and Khaqqa The meat of chega, The are enjoined to be used in the sraddne. vartika, Taittira, dadara, kivala, Avaka, and Rajiva alec should be used for the raddha purposes (200.105-87). Brahma Purana Further adds that though and has enjoined tho ment of rohita to be used for the sraddha purpose, the author oi the or. P. agrees with Varsha and pohibits the use of fohitameat for the draddha purpose and again states that one who eate the things prohibited by the author of the Dr. P. would suffer in the Haurava hell (220.15(-180). Again it is stated that one who offere the meet of Thaiga in Gaya gets the desired objects (220.114). After prohibiting the use of the meat of Johita in the way noted above, the Br.P.contradicts itself when it states that one who offers the most of Khedge and tohita gives unending satisfaction to the piles (220.29, 39).

410 From the above account it can be seen that the use of meat was enjoined for religious purposes. same But at the time the Brahma Purana states that one should not eat meat ordinarily. Thus it states that those who do not eat meat go to the Yanaloka happily. Among the eatables, there is nothing sweeter than meat and as sweet things do not lead to happiness, one should not eat meat. One who gives thousand cows in dana and one who does not eat meat both are equal (216.63-65). Again, the use of the meat of Hohita, Sukara, Kurma, Godha, Hamsa, Cakravaka, Madgu, Salkahina, Matsyaka, Kurara, Nirasthi, Vasahata, Kukkuta, Kalavinka, Mayura, Bharadvaja, Sarmigaka, Nakula, Uluka, Marjara, Lopa, Tittibha, Jambuka, Rksa, Vyaghra and Taraksuka is prohibited (220.190-194). Again it is said that one should not eat flesh from the back, or flesh unfit for the gods and pits or prohibited flesh as well as the products of flesh long stale (221.55,56). At one place it is laid down that one should not prepare meat for one's ownself (221.47). Elsewhere the eating of the fish, the meat of Kroda, Kurma, etc. is considered to be a sin (227.25,26). Further one who sells meat is said to suffer in the Krmipuya hell (22.19). Again it is said that one should not use the meat of fish, Sukara, Kurma and cow (220.171). One may eat the meat of Sasaka, Kacchapa, Godha, Sva, Matsya, and Salyaka, and should avoid Gramasukara and Kukkuta. The remnant of meat offered to gods and pitrs in the sraddha and which is either

411 sprinkled or killed for sacrifice and is used for medicinal purpose can be eaten and no fault is incurred (221.111,122) The meat brought by a Candala is considered to be pure (221.117). One who offers the meat of Cakora and Syena to the pitrs and eats it himself goes to the Puyavaha hell along with his ancestors (220.197). In the 'Bhavisyakathana' section it is prophesied that people would be engrossed in eating moat (230.7). There is a reference to a hunter killing various birds and pigeons and the principle of 'Jivo Jivasya Casanam' is referred to (80.46). Pradyumna was found by Mayavati from the belly of a fish brought in the kitchen of Sambarasura (220.5,6).