Beef

Source: TW

With respect, while Jha may be a Dharmadveṣī, those who write rejoinders to his book write from a place of denialism.

In brief:

Wanton eating of beef is not the same as sacrifice of cow/ox in Śrauta rituals. The former (wanton eating of beef) has been condemned in Śruti (Veda) in the Śatapatha Brāhmaṇa of the Śuklayajurveda. One who eats beef will be born as someone of whom there is an evil reputation: 👉🏾 Source: TW

This SB provisional denunciation applies to the dIxita only, per your logic in saying that Y’s beef preference applies for dIxita only. - V

In the case of the Śatapatha, although the prohibition on beef is worded in a generic way (for reasons I have explained in my earlier thread), you have to appreciate that the particular passage is dealing with Dīkșā (initiation) and a Dīkșita’s (initiate’s) conduct. So, a generally-worded prohibition on wanton eating of beef is being imported into the Dīkșā’s context. See the passage structure: It starts off with a Dīkșā-specific prohibition. Then, it goes off into a generally-worded prohibition. The final part with Yajñavalkya in my opinion circles back to the Dīkșā context, where if a meat is Medhya, it is fit for consumption during even the Dīkșā.

If something is medhya, it is consumable in any context - sacrificial or not. amedhya anytime is prohibited.

shrauta use

At the same time, there are several references to the latter (sacrifice of cows) in the Veda where a cow may be offered to the Devas as sacrificial food. In this context, the Yajamāna has to consume a tiny portion of the sacrificed paśu (animal), called the iḍā portion. Cow, sheep, goat, horse & man are considered the five yajñapaśus. In last case, the human paśu was released. The others went all the way to Ālambhana (killing).

The existence of Gavālambhana (Ālambhana of cows) in Śruti is so clear that it does not need further testimony. However, it has also been recognised by traditional Ācāryas such as Kāñci Mahāsvāmī. Any traditional Vidvān worth his salt will also admit to this.

Yes, ApSS does mention this. The primary criteria for the allowance of gomAMsa-bhakSaNa among brAhmaNas was that it was, in essence, medhya (fit to be offered to the devas in a yajña & thus pure for consumption). So, it follows that if this medhyatvam or, to put it in a different way, pashutvam (the state of being a pashu; thus qualifying for the most basic (but not sufficient) requirement of the pashuyAga) is vitiated, then it no longer can be consumed.

Later prohibition

However, cows are no longer fit for even Śrautakarma (Vedic sacrifices). The Yajñapaśutvam (the state of being a Yajñapaśu) does not remain in cows any longer. What is our pramāṇa for this? Very directly from the Mahābhārata. Now, that is what the great smRti, the mahAbhArata says about cows: पशुत्वाच्च विनिर्मुक्ताः प्रदानायोपकल्पिताः | This shloka, from anushAsanaparvan, makes it clear that cows have been released from their pashutvam, which made them suitable for yajña, thus medhya & thus bhakSya.

Finally, most Kalivarjya lists in Śāstras (list of acts prohibited in Kaliyuga) include Gavālambhana/Gomedha. But the Mahābhārata verse cited in point no. 5 above is most clear. Cows are no longer fit to be Yajñapaśus but only fit for being given as gifts. This is the traditional view.

Sacredness

As a final point, the basis behind cows being Yajñapaśu in the past & that Yajñapaśutvam being superseded/cancelled now is the same: The cow’s sacredness. The cow was sacrificed because of its sacredness & this sacrifice was written off later because the cow became too sacred for sacrifice. +++(4)+++