View source for Those who are meat-eaters, cannot give up meat-eating, for them, the prescription is, Alright, you can eat meat, but you have to sacrifice one goat, but not cow

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[[Category:Those Who Are]]
[[Category:Meat-eating]]
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[[Category:Cow Sacrifice]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Those who are meat-eaters, cannot give up meat-eating, for them, the prescription is, "Alright, you can eat meat, but you have to sacrifice one goat, but not cow." The . . . for sacrifice the animal is recommended: goat.
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[[Vanisource:690618 - Lecture SB 01.05.14 - New Vrindaban, USA|690618 - Lecture SB 01.05.14 - New Vrindaban, USA]]
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Marriage ceremony . . . of course, in your country, the marriage ceremony is different. In India still, the people spend as much as possible in the marriage ceremony—millions of dollars. If one man is rich, he'll spend for his son's marriage or daughter's marriage. That is a great credit, "Oh, this man is very rich man. He's spending so much money." So there are so many religious performances, ritualistic performances. You have to spend money, so you must find out so many performances. So they have all these in the śāstras.

So Nārada Muni says that, "What is this, marriage ceremony? The marriage ceremony is to allow the boy and the girl for legitimate sex life. That's all. So that propensity he has already got. And what is the use of making such propaganda and spending so much money?" Very practical proposition. But in the śāstras there are. Similarly, drinking or meat-eating. According to Vedic śāstra, meat-eating is not allowed by purchasing from the slaughterhouse. No. They . . . there is motive. The marriage ceremony or the meat-eating, the so much ritualistic performances, there is motive. What is that motive? Motive is restriction.

Just like the same example, marriage—the real idea is to restrict the boy and the girl to one woman and one man. That is the idea, main idea. If he's not married, then he will be just like cats and dogs. So idea is very good. But Nārada Muni says: "After all, you're coming to the point of sex life. So why so much propaganda?"

Similarly, for meat-eating there is also sanction in the śāstras, tāmasika-śāstra, not sāttvika. There are three divisions of śāstra—sāttvika, rājasika and tāmasika. Those who are meat-eaters, cannot give up meat-eating, for them, the prescription is, "Alright, you can eat meat, but you have to sacrifice one goat, but not cow." The . . . for sacrifice the animal is recommended: goat. So you can, I mean to say, cut throat of a goat in the presence of Goddess Kālī and you can eat. There are so many prescriptions. But that is also restriction, that Kālī-worship is one day in a month, on the dark moon day. What is called, dark moon? Amāvasyā. Full moon and . . .? Eh?

Devotees: New moon?

Prabhupāda: No, no, no. When there is . . . on that particular . . . there is no moon in the sky.

Devotee: The dark of the moon.

Prabhupāda: It is called dark moon, yes. So that Kālī-pūjā is recommended on the dark moon day. The . . . that is one day in a month. Similarly, according to marriage life, the sex life is also allowed one day in a month. The whole thing is restriction. Similarly, drinking wine also, there is Devī-pūjā. That is also once in a year, or something like that. The whole point is restriction. But after all, this is drinking and mating and meat-eating.

So Nārada Muni says that, "You have described these things for which a man has got natural propensity in a religious form. So it is jugupsitam. This is most abominable." Just see. Even the restricted system of marriage, drinking and meat-eating described in the śāstra, that is also condemned by Nārada. Jugupsitam. Jugupsitaṁ dharma-kṛte 'nuśāsataḥ: "You are the leader of the śāstras. You are writing śāstras. People will follow you." Just like in Vedic . . . Vedas, there is recommendation of sacri . . . in the sacrifice, animal-killing, but that animal-killing is not killing. This . . .

There was a discussion between Lord Caitanya and Chand Kazi, the Muhammadan magistrate. That story perhaps you know, that He started civil disobedience movement. And the brahmins of Navadvīpa, they complained to the Muhammadan man . . . at that time, Bengal was being governed by the Pathans, Muhammadans, and so there was Muhammadan magistrate called Kazi Saheb.

So the brahmins, they lodged complaint to the Kazi Saheb that, "This boy, Nimāi Paṇḍita, He has started one movement, Hare Kṛṣṇa, and people are being enthused, excited, to chant this Hare Kṛṣṇa mantra, and He is making propaganda that "Simply by chanting Hare Kṛṣṇa, you'll get all perfection."

So the brahmins thought that "If this boy makes propaganda and popularize this Hare Kṛṣṇa movement, then, oh, what about ourself?" They were priestly class. "Then how we will live?" So they lodged complaint to the Chand Kazi that, "He's doing something against our Vedic ritual. It is not Hindu religion. And . . ." Of course, he was Muhammadan magistrate, but after all, he was meant for giving justice to the people. So when big brāhmiṇs complained, he took action and he sent some constables to warn the followers of Lord Caitanya that "You are disturbing. You are disturbing, this Hare Kṛṣṇa chanting. You cannot do this. There is complaint."

So Caitanya Mahāprabhu was informed that, "The Chand Kazi has warned us not to chant Hare Kṛṣṇa. What shall we do?" Caitanya Mahāprabhu said: "Don't care. Go on chanting. Go on chanting." So then, when the magistrate saw that they have not stopped, then he sent some constables and government police force, who broke their mṛdaṅgas and dispersed the crowd. So this information was given to Caitanya Mahāprabhu, and He said, "All right, then we shall," I mean to say, "issue this civil disobedience."

So He called for many thousands of people. He was very popular. This incidence shows that even He was at that time sixteen-years-old boy, He was so learned, Nimāi Paṇḍita, that He defeated a great scholar, and at the same time, He was very popular, because by His simple calling, many hundred thousands of people gathered with mṛdaṅgas, and they began kīrtana in the street and went to the house of that Kazi.

So at that time Kazi thought that, "This is a mass movement. So my order will not be . . . there will be some disturbance." So he came to his senses. Then he wanted to make some compromise with Caitanya Mahāprabhu. And first of all there was some discussion, because he was also very learned scholar, Chand Kazi, and Caitanya Mahāprabhu was also very learned scholar.

So first of all he compromised, Chand Kazi, "Nimāi, You are a boy, and in our village relationship You are just my nephew because Your grandfather, Your mother's father, I call him 'Cācā.' " Cācā means uncle. "So, in that sense, Your mother is my sister. So You are my nephew. Why You are so angry upon Your uncle?" So He said: "Yes, My dear uncle, I have come My uncle's house to be received very nicely, but you went upstairs. Why? I am very glad that you have come down." In this way, the things were . . .

Then He first of all asked Chand Kazi, "Yes, My dear uncle . . ." He was maternal uncle, māmu . . . māmu or māmā. Māmā means maternal uncle. "My dear māmā, Uncle, what is your religion, that you eat your father and mother?" That was His challenge, first. Well, What sort of religion you have got?" He said: "What You say? We eat our father . . .?" "Yes, because you eat cows. So cow gives you milk. She's your mother. You drink milk and kill your mother. And the bull, she (he) helps you in agricultural . . . producing grains, just like father gives you grain to eat. So you are killing your father and mother. How is that?"

So Chand Kazi was also very learned scholar. He said: "Well, this cow-killing is also recommended in Your Vedas, because there is cow sacrifice." So Caitanya Mahāprabhu replied . . . now, we should know it that the animal sacrifice, according to the Vedic scripture, that is not killing. That is explained by Caitanya Mahāprabhu.
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