342 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
“V. 49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh.”
If these verses can be treated as containing positive injunctions they would be sufficient to explain why the Brahmins gave up meateating and became vegetarians. But it is impossible to treat these verses as positive injunctions, carrying the force of law. They are either exhortations or interpolations introduced after the Brahmins had become vegetarians in praise of the change. That the latter is the correct view is proved by the following verses which occur in the same chapter of the Manu Smriti. :
“V. 28 : The Lord of creatures (Prajapati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable creation is the food of the vital spirit.
“V. 29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.
“V. 30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).
“V. 56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse for that is the natural way of created beings, but abstention brings great rewards.
“V. 27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas desire (one’s doing it) when one is engaged (in the performance of a rite) according to the law, and when one’s life is in danger.
“V. 31. ‘The consumption of meat (is befitting) for scrifices,’ that is declared to be a rule made by the gods, but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
“V. 32. He who eats meat, when he honours the gods and manes commits no sin, whether he has bought it, or himself has killed (the animal) or has received it as a present from others.
“V. 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state.
“V. 39. Swayambhu (the self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifice is not slaughtering (in the ordinary sense of the word).
“V. 40. Herbs, trees, cattle, birds, and other animals that have been destroyed for sacrifices, receive (being reborn) higher existences.”