Below is my last paper, the last of many, done for course work here at CCU.
Note the original paper was done using the CMS citation, but I had to do MLA for this posting because there were technical issues with the 29 footnotes.
COLORADO CHRISTIAN UNIVERSITY
SUPPORTING BELIEFS FOR VEGETARIAN OR MEAT EATING DIET PRACTICES
IN HINDUISM AND CHRISTIANITY
SUBMITTED TO DR. RYAN MURPHY
IN PARTIAL FULFILLMENT OF
PHL 315 - WORLDVIEWS
BY
HUNTER IRVINE
12/12/12
Vegetarianism is common among people who engage the Hindu faith. Vegetarianism is not prevalent among Christians, yet I am a Christian, and I rarely eat meat. Primarily a pescatarian, someone who eats only fish meat, I committed to this diet back in 2007. A vegetarian connection between many people of the Hindu faith and myself is the reason I chose this topic. First, in order to give context for my subject, I will examine the diet ordained by Hindu conviction, past and present, and then examine the diet ordained by Christian conviction, past and present. Secondly, I will argue my thesis: the worldview of what is sacred for Hindus influences their diet conviction; likewise the worldview of what is sacred for Christians influences their diet conviction.
What was the ordained diet practice of Hindu people back in ancient times? Arguing my thesis will involve the two different worldviews of sacredness. Sacredness is “That which is ultimate, either of a spiritual or secular nature, and which orders reality for believers” (Young 425). In leading to my argument, how appropriate to take into account the claim by both Hinduism and Christianity that they rely on what are deemed sacred texts for God’s wisdom or revelations. “The Hindu traditions have a multiplicity of sacred texts in Sanskrit and regional languages” (Coogan 42). The oldest writings which Hindus claim are scriptures, sacred writings, are the Vedas, texts put into writing around 1500 B.C. “Their origins are ambiguous and a matter of great controversy as some scholars attribute them to the Indus-Valley civilization and others to the Indo-European ‘Aryans’…” states Deepak Sarma, Associate Professor of Religious Studies at Case Western Reserve University (Sarma 5). Whatever their origin, many Hindus consider them sacred, and some consider the Vedas to be “…trans-human, that is, not authored by human beings” (Coogan 42).
There is a debate concerning the diet practices of ancient Hindus. According to Professor Constance Jones and Dr. James Ryan, most scholars claim that Hindus did not embrace vegetarianism until as late as the 6th century as a result of the influence of the Jains and the Buddha (Jones and Ryan 485). They claim the Vedas show people eating meat, including beef (Jones and Ryan 283). On the other side of the debate are scholars such as prolific Vaishnava author Steven J. Rosen {Satyaraj Das}. A Jewish man who converted to Vaishnava Hinduism in 1972, Rosen served as the “editor-in-chief of the Journal of Vaishnava Studies, an academic quarterly that is esteemed and supported internationally by scholars in the field” (Berry 92). “As a measure of the high esteem in which he is held by Indian scholars, his works have been issued by three of India’s prominent publishers…” (Berry 91). Rosen claims Hindus were vegetarians from the start, quoting from Hindu sacred texts which support animal protection. For example, Rosen quotes Yajur Veda, 12.32: “One should not use their God-given body for killing God’s creatures, whether these creatures are human, animal or whatever” (Rosen 182).
However, one fact is admitted by scholars on both sides of the fence: the Vedas sanctioned the eating of meat which was sacrificed to the "gods." An example of this meat eating is found in a section of the Vedas which concerns sacrificing a horse to the ‘gods.’ “The Invoker, the officiating priest, the atoner, the fire-kindler, the holder of the pressing-stones, the reciter, the priest who prays – fill your bellies with this well-prepared, well-sacrificed sacrifice” (Sarma 13). This passage in the Vedas clearly sanctioned eating meat as part of a ritual sacrifice to the gods, and the passage is so elaborate, it almost seems like such activity was being encouraged.
This grand exception for eating meat balanced with a prohibition of eating meat is reflected in a later Hindu text called Manavadharmasatra, which is commonly termed The Law Code of Manu. This dharma (duty or righteousness) text is more of an ethical text than sacred text. It reflects the dichotomy between abstaining from meat and indulging if meat is properly consecrated to the gods. However, it also reflects some contradiction, since Chapter 5, verse 55 states: “There is no fault in eating meat, in drinking liquor, or in having sex; that is the natural activity of creatures. Abstaining from such activity, however, brings great rewards” (Sarma 250). This seems to go against an earlier statement in the Manu that “killing living beings is an impediment to heaven” (Sarma 250).
Currently, what is the stance within the Hindu community concerning a vegetarian diet? Steven Rosen argues that vegetarianism prevails in the Hindu culture, with 80 percent of Hindus in India being vegetarians or quasivegetarians. “As evidence, one need merely observe how meat-oriented restaurants in India advertise to their vegetarian clientele—with a sign in the window saying, ‘nonvegetarian.’ In the West, where meat eating is more common, it’s just the opposite” (Rosen 182). One catch here is that “quasivegetarian” could even just mean abstaining from meat on Hindu sacred days. A concise summary statement comes from Professor Jones and Dr. Ryan regarding the influence of Hindus who advocate vegetarianism: “Vegetarianism is highly valued in Indian culture” (Jones and Ryan 485). So even if some Hindus eat at McDonald’s restaurants, which have been in India for years, the Hindu faith still has such an influence as to cause that giant corporation at one time to substitute cow meat with water buffalo in certain towns (Jones and Ryan 283). And one clear fact of vegetarianism for Hindus is that Orthodox Brahmins embrace a vegetarian diet.
The same two questions must be addressed for Christians. First, what was their diet practice in ancient times? The Bible is the single sacred authoritative text for many Christians, and to a degree diet is shown or discussed in the Scriptures. Controversy does loom since a minority, like myself, advocate that God created people as vegetarians, and that people remained vegetarians until after the Flood. This is supported by the statement to earliest humanity, “Then God said, ‘I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food’” (Genesis 1:29 NIV). There is no mention of God ordaining animal flesh to be eaten by people, and there is no record of meat being eaten by humans until after the Flood. There was an offering to God by Abel of “fat portions” from the flocks. If people were not eating meat at that time, there was some killing of animals in sacrifice to God. But many Christians interpret Genesis to allow for humans eating meat from the start.
Second, what is the current diet practice of Christians? After Noah and his family survived the Flood, God said to Noah and his sons, “Everything that lives and moves will be food for you. Just as I gave you the green plants, I now give you everything” (Genesis 9: 3 NIV). A vast majority of Christians are in agreement that at this juncture, God ordained eating meat as permissible for human beings. There may be a small minority of Christians who are not in agreement with this.
The question, “What is sacred?” is our seventh worldview question which we have pondered all semester for various faiths. In examining this question, a point of agreement between Hindus and Christians is that both religions see a Supreme Being as sacred. Yet a point of disagreement is that Hinduism sees sacredness in all living things, since Brahman indwells all living things, whereas Christians see goodness in all created things, which were all created by God, but do not acknowledge them as sacred. Christians do recognize humans as created in the image of God, yet we were created as individual beings. With context presented, I now argue that the worldview regarding what is sacred directly influences both Hindus and Christians concerning their diet.
Hindus say that Brahman (or another deity such as Vishnu), and the life he has created is sacred! The ancient practice of animal sacrifice diminished, possibly due the teaching of the Buddha, and the focus shifted to Brahman dwelling in all living beings. This strong view of what is sacred influences the Hindu honor for vegetarianism.
Classified within the Vedas are the Upanishads, which were written by different authors from the seventh to third centuries B.C. (Sarma 24). I find there to be contradictions in these texts regarding the Brahman. For example, there are statements like: “This is brahman’s super-creation. It is a super creation because he created the gods, who are superior to him, and, being a mortal himself, he created the immortals” (Sarma 31). This contradicts with statements that deem Brahman as “Immortal,” and is in contradiction with passages such as Chapter 3, verse 7 of the Svetasvatara Upanisad, which states: “Who is higher than that, higher than brahman, the immense one hidden in all beings, in each according to its kind, and who alone encompasses the whole universe…” (Sarma 60). Yet overall, the texts portray Brahman as the One due reverence, and the One who is everything.
As I stated, animal sacrifice played a prominent role in the ancient Vedas. Professor Sarma understands the Upanishads to have promoted the shift away from such acts, and he states: “The Upanisads [different spelling] were largely concerned with the internalization of the sacrifice and with laying the foundations for the theological system that was to supplant the ritual world of the Vedas” (Sarma 24). Thus we have a shift away from ancient sacred text advocating animal sacrifice, which included people getting to partake of the meat, to a new focus on spiritual teachings. And a central teaching concerns Brahman, who is overall acknowledged as “Immortal,” and “pure Spirit.” And the dwelling place of Brahman? “As fire, though one, takes new forms in all things that burn, the Spirit, though one, takes new forms in all things that live. He is within all, and is also outside” (Mascaro 64). In scholarship terms, this is termed pantheism – “The belief that all reality is infused with God” (Young 424). “…Brahman is all” (Mascaro 79).
Bhagavad Gita is part of the Mahabharata, the epic Hindu tale, which is extremely popular among Hindus. In the Eighteenth Teaching, verse 61, Lord Krishna states to Arjuna, “Arjuna, the lord resides in the heart of all creatures, making them reel magically, as if a machine moved them” (Sarma 140). Here is a sacred story that emphasizes the teaching that creatures are indwelled by deity. And we have read Huston Smith all semester, and he stated, “This infinite center of every life, this hidden self or Atman, is no less than Brahman, the Godhead” (Smith 21).
So if Hindus believe Brahman is in you, me, animals, and even plants, I argue a natural result is a worldview which adheres to a reverence for all living creatures. I support this argument by giving examples of how two vegetarian Hindus utterly adhere to this doctrine that all creatures are a dwelling place of God. Mahatma Gandhi was a famous religious leader who is known worldwide and still revered by many of people. Gandhi was a Hindu, and he was a devout vegetarian. What was his basis for such a diet practice? Gandhi once said, “The only basis for having a vegetarian society and proclaiming a vegetarian principle is, and must be, a moral one” (Roberts XV). And Gandhi had morals from his Hindu faith, and such faith influenced him to believe and proclaim, “All embodied life is in reality an incarnation of God” (Roberts 15). This is a conviction with broad ramifications, as Gandhi is saying that every form of life is God in flesh.
Steven Rosen is an avid vegetarian, and he dedicated one of his books to the person who taught him this Hindu belief. “To His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who taught me to see God in every living creature” (Rosen xi). If you give reverence to God, and if you believe God is in every creature, then you are going to give reverence to every creature. And reverence to creatures indwelled with God involves abstaining from violence against such creatures. Non-violence against all living things is precisely what Gandhi advocated to the world, and what Steven Rosen advocates so strongly.
One contradiction I saw immediately with this worldview on the practice of vegetarianism was the logic that if God is even in plants, then how could a person justify eating a plant any more than an animal. I add that beside thinking Brahman is in every living thing, Hindus also believe that people are reincarnated. If a person digresses in the reincarnation process, he or she can even become a plant. The Katha Upanishad states, “The soul may go to the womb of a mother and thus obtain a new body. It even may go into trees or plants, according to its previous wisdom and work” (Mascaro 64). The only suggestive answer Hinduism gives is that even though there seems to be no hierarchy within Brahman in his complete form, there is hierarchy of things assigned in this world, even a hierarchy of human beings. As part of that hierarchy, plants were meant for food, but flesh was not. Yet I add that a Hindu is even supposed to respect the plant world, and not be reckless with them. So I adamantly argue that Hinduism favors vegetarianism because they believe Brahman is sacred, and they believe Brahman is in all living beings. Thus all living things have a sense of sacredness, and abstaining from killing animals is important.
Likewise with Christianity, beliefs regarding the sacred influence diet. God, a Supreme Being, is sacred. A term used often for God in the Christian Scriptures is that God is Holy. “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come” (Revelation 4:8 NIV). We also find in the Hebrew Scriptures, which Christians include as part of Scriptures on the whole: “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory” (Isaiah 6:3 NIV). This indicates the sacredness attributed to God. This belief by Christians has a point of agreement with Hinduism.
Yet there is a serious point of disagreement with Christianity compared to Hinduism! Christians affirm that God’s creation is good. “God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good” (Genesis 1:25 NIV). Before I go any further, note the word “livestock.” I do not know Moses’ intention with this word, but before the Flood, there was livestock, and they were not necessarily being butchered by people. Livestock was imperative from the start since cows give milk, chickens give eggs, and sheep give wool.
So God’s creation was good, yet Christians believe that God is separate from His creation, what is termed transcendent. Different to the view of Gandhi expressed in the quote I gave, Christians believe the sole incarnation of God has been when Jesus became a human being, a Person who was fully God and also fully man. Jesus is the Incarnate.
And only human beings, and no other aspect of God’s creation in this world were or are made in the image of God. “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27 NIV). God is transcendent, separate from His creation, and creation is not sacred, not even living creatures. Christians proclaim people can be united with God, who is sacred. Humans are not one with God or eternal by nature. Yet humans are loved by God, and can be united with God if they believe in Jesus, because of the sacrifice that Jesus made on the Cross as He atoned for the wrong doings of all human beings. For a person who believes in Jesus, she or he is united with the Sacred One.
Thus the worldview of Christians is that only the triune God is sacred, and there is potential for people to be united with that sacredness. Since neither animals nor plants are sacred, the fact that many Christians eat meat fits their worldview. And that worldview is supported by their sacred writings, which are clear concerning the fact that God has allowed people to eat meat ever since the post-Flood period.
Being a vegetarian Christian, I would be quick to engage a Hindu on this topic of conversation, since I would have some common ground with the person. I would emphasize my admiration of the Hindu concern for living creatures, stating that Christians should share that concern since God does. And I would express my Biblical conviction is that God originally created a world where no one was permitted to eat meat. But then I would further explain that Christians have their hope in only one incarnation, and that is the Incarnation of Jesus. Then I would shift to the fact that ancient Hindus carried out animal sacrifices. Though not highlighted, near the conclusion of the passage on horse sacrifice in the Vedas, there is the statement: “Let Aditi make us free from sin” (Sarma 14). There was purpose God had for asking for animal sacrifice in the ancient world. We people have done what is wrong in the eyes of a sacred God, and the result is physical and spiritual death. In order for there to be forgiveness, the just demand was sacrifice. Yet praise be to God, animal sacrifices no longer need to be made. Jesus, who is Divine, and who became incarnate, has made the all-encompassing sacrifice, once for all! He died as a substitute for people, thus those who believe in Him and receive Him will have eternal life.
In conclusion, Hindus believe Brahman is sacred, and the religious belief that Brahman is in all living things has delegated a sense of sacredness to all living things, which has strongly influenced the Hindu conviction that vegetarianism is an honorable practice. The Christian belief is that God is sacred, and that Jesus, God the Son, became incarnate here in this world to save people, who were made in His image, from the results of our wrongdoing. He will one day create a new heaven and a new earth where there will be no more death, even of animals. Yet God created plants and animals as separate from Himself, and not sacred, thus Christian conviction is that both plants and animals can be eaten at this time as food.
Hunter Irvine
Colorado Christian University 12/12/12
http://hunter-ntintro.blogspot.com/2012/12/why-do-many-hindus-refrain-from-eating.html
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