z:\ ambedkar\vol 04\vol4 03.indd MK SJ YS 21 9 2013/YS 8 11 2013 111
RIDDLE NO. 13 111
Of these Panch Dravida are completely vegetarian. The Panch Gauda’s with the exception of one section namely Gauda Saraswatas are also completely vegetarian. The Untouchables who are at the other end of the Hindu Society are non-vegetarian. They eat meat, not merely of goats and fowls but also of the cow irrespective whether it is dead or slaughtered. The Non-Brahmins who are midway between the Brahmins and the Untouchables have different ways. Some like the Brahmins are Vegetarians. The rest unlike the Brahmins are non-vegetarians. All of them are alike in one thing namely that all of them are opposed to eating the cow’s flesh.
There is one other aspect of the question which needs to be mentioned. It is the question of killing an animal for purposes of food. On this the Hindu mind is more or less united. No Hindu will kill an animal not even for food. Except for a small caste known as Khatiks there are no butchers among the Hindus. Even the Untouchables will not kill. He eats the flesh of a dead cow. But he will not kill a cow. In India today the butcher is a Musalman and any Hindu who wants to kill an animal for his food has to seek the services of a Musalman. Every Hindu believes in Ahimsa.
Since when did vegetarianism come into India ? When did Ahimsa become an established belief ? There are Hindus who do not understand the propriety of this question. They hold that vegetarianism and Ahimsa are not new things in India.
The evidence in support of the contention that the ancient Aryans the ancestors of present-day Hindus were not only meat-eaters but. beef-eaters is really overwhelming. As evidences in support of this view it is enough to draw attention to the following facts :
They are quite indisputable.
Take the case of Madhuparka.
Among the ancient Aryans there was well established procedure of reception to be given to a guest which is known as Madhuparka the detailed descriptions regarding which will be found in the various Grihya Sutras. According to most of the Grihya Sutras there are six persons who deserve Madhuparka. Namely (1) Ritvij or the Brahmin called to perform a sacrifice, (2) Acharya, the teacher, (3) the Bridegroom, (4) The King, (5) The Snatak, the student who has just finished his studies at the Gurukul and (6) Any person who is dear to the host. Some add Atithi to this list. Except in the case of the Ritvij, King and Acharya, Madhuparka is to be offered to the rest once in a year. To the Ritvij, King and Acharya it is to be offered each time they come. The procedure consisted first in washing by the host the feet of his guest, then the offer of the Madhuparka and the drinking of it by the quest accompanied by certain Mantras.