Did Lord

Ramachandra
eat meat?
Exposing the propagandist
 1st thing
1st
Scriptures are understood through Sarnagati (Parampara) & not by academic scholarship
So what is the general procedure to correctly understand Ramayana, Mahabharat or any shastra?
The 07 principles
i. The Vedas convey the truth & nothing buy the truth
ii. They are 05 in no. (Rg, Yajur, Sama, Atharva, Itihasa-Purana) (document attached)
iii. the 5th Veda (Itihasa-Purana) clarify the meaning of the other 04 Vedas
iv. The purana are more imp than the Itihasa in clarifying the teachings of the Vedas
v. Among the Purana, The Purana meant for the sattvika audience are more imp than the Purana meant for a
rajasika or tamsika audience in clarifying the teachings of the Veda
vi. Among the Purana meant for sattvika audience, SB stands supreme in clarifying the teachings of the Veda.
vii. Therefore the Vedic Scriptures can be properly understood by consulting the teachings of SB. All
apparent differences need to be reconciled in line with SB & not the other way around
  Ramayana is well Structured
 No useless or redundant part

Ramayana Is
 Sri Valmiki has not commenced any topic
inappropriately
 No defect in words
 Sentences

A Perfect
 Verses
 Chapters
 Cantos
 Or the book itself

Book
 Sri Govinda Raja’s Ramayana Bhusana
 Sri Satyadharma Tirtha: Ramayana bhava dipa
 Maheswara Tirtha: Ramayana tattva dipika
 Rama’s Ramayana: Tilaka
1. Sanskrit to English Dictionaries (आमिष)
 Monier-Williams= Food, Meat, prey, an abject of enjoyment, a
pleasing or beautiful object, coveting, longing for, lust, a desire, a gift,
RAMAYANA: 2.20.29
boon, fee
 Apte: bait, lovely or attractive object, form, a leaf, the fruit of the चतुर्दश हि वर्षाणि वत्स्यामि विजने वने |
Jambira, means of livelihood मधु मूल फलैः जीवन् हित्वा मुनिवद् आमिषम् ||
2. The Lexicons or Kosas  “Having given up royal objects of
 Medini-kosa (आमिष): bhogya-vastu (en enjoyable item), enjoyment, I will live in the secluded forest
sambhoga(enjoyment), utkoca (bribe), palala (flesh) for 14 yrs like a sage, subsisting on honey,
 Visva-kosa: palala (flesh), lobha (greed), sambhoga(enjoyment) and roots & fruits”
utkoca (bribe).
3. The Content  “Having given up meat, I will live in the
 Imp point to note secluded forest for 14 yrs like a sage,
 Rama never eat meat in Jungle subsisting on honey, roots & fruits”
 Even of Rama Eat meat before going to jungle we still cant use
this behaviour to justify our meat eating
 Medhya Vs Amedhya meat
 Shastriya could only eat Medhya meat
 Medhya Meat is not allowed in Kaliyuga
 CC Adi Lila 17.158-166
 What is the
I. It do not match with the Character of
meaning of
Lord Rama amish & did
Chapter 19, Verse 20
Lord
Ramachandra
eat meat before
going to jungle?
 What is the meaning of
amish & did Lord
Ramachandra eat meat
I. It do not match with the Character of Lord
Rama before going to jungle?
 Ramayana 2.19.20 लोके व्यवायामिषमद्यसेवा
 “like a sage”: Dharma in the mode of goodness प्रवृत्तंअर्थकर्म
न अहम् परःसंसेव्यं
नित्या देवानामेति
हि जन्तोर्न
देवि लोकम् हिआवस्तुम्साम्यताम्
तत्र चोदना । |।
उत्सहे
 “Exclusive”: no passion & ignorance विद्धिनिवृत्तं सेवमानस्तु
षिभिस् तुल्यम्भूतान्यत्येति
माम् ऱ्व्यवस्थितिस्तेषु वलम् धर्मम्पञ्च
केविवाहयज्ञ- वै 
आस्थितम्
 SB & BG explains dharma in the mode of goodness सुराग्रहैरासु निवृत्तिरिष्टा 
In “By“omaterial
this queen, world
engaging I am in not interestedrestricted
scripturally
the conditioned in
soulresiding in inclined
this
activities
is always
place
to that
sex, are with
in line
meat-eating a desire
with ofintoxication.
andone’s wealth. Know
instincts, a Me
mantoattains
Therefore have
religious
II. Concession is not for all exclusively
equality
scriptures taken
withactually
never the gods.shelter of dharma
However,
encourage bylike a Although
sage ”
abstaining
such activities.
 03 activities are allowed with restrictions thefrom theseinjunctions
scriptural activities,provide he transcend
for sex throughthe five
sacred
marriage,
elements for” meat-eating through sacrificial offerings and
 Who are given concession?
for intoxication through the acceptance of ritual cups of
 Restricted Activities: SEX, MEAT, INTOXICATION wine, such ceremonies are meant for the ultimate purpose of
 Reference: SB 11.5.11 renunciation.
 Manu Smriti: 5.56
 Manu Smriti: 12.90
 Pravritti Vs Nivritti
 What is the
meaning of
I. It do not match with the Character of Lord Rama
amish & did
II. Concession is not for all
Lord
III. Conclusion Ramachandra eat
Ramachandra Was Following Nivritti Marg
It means: Rama could not have eaten even medhya meat!! meat before
When He was not eating, where is the question of leaving
it!! going to jungle?
Amish ≠ meat
Based on SB, Ramayana, Manu Smiriti
IV. Other Acharya have given the same meaning
Satyadharma Tirtha’s Ramayana Bhava Dipa
Sivasahaaya’s Ramayana Siromani
RAMAYANA:
2.52.89
मांसभूतोदनेन
सुराघटसहस्रेण
यक्ष्ये त्वाम् प्रयता देवि पुरीम् पुनरुपागता ||  सरु ाघटसहस्रेण
“O goddess, after I return to my city, I will
worship you with thousand of items
unattainable even by the devas, earth
unclaimed by any king, cloths & boiled rice.
May this please you!”
“O goddess, after I return to my city, I will
worship you with thousand of pots of liquor
& food in the form of meat. May this please
you!”
 Two Key words: सरु ाघटसहस्रेण & मासं भतू ोदनेन
 Lets take each at a time
च|
I. सरु ाघटसहस्रेण can be split into two ways
 Sara-aghata-sahasrena:
 with thousand of items unattainable by deva
 Sivasahaaya’s Ramayana-Siromani accept the same
meaning
 We also agree with the meaning
 Suraa-ghata-sahasrena:
? “with thousand of pots of Liquor” or “with thousand of
pots of water”
 Monier-Williams & Apte (Sanskrit to English dictionary):
सरु ा = water !!!
 Traditionally Ganga is worshipped by her own water 
सरु ा means water not liqour
 Only fools will accept सरु ा as liquor in this context.
 सरु ाघटसहस्रेण case is closed
RAMAYANA:
2.52.89 I.
मांसभूतोदनेन
मांसभूतोदनेन can be split into two ways
ततः त्वाम् देवि सुभगे क्षेमेण् महा
पुनर् राजस्य
आगता | धीमतः |
 Maa-amsa-bhuu-uta-odana:
प ु त्र
सा त्वाम् ः दशरथस्य अयम  “Earth unclaimed by any king, cloths & boiled rice”
येदेवि नमस्यामि
यक्ष्सुराघटसहस्रेण
प्रमुदिता प्रशंसामि
गन्गे सर्व च शोभने|||
मांसभूतोदनेन
काम समृद्धये च|
निदेराज्ये
प्राप्त शमनर् पालयत ु एनम
व्याघ्र शिवेन पुनर्् गन्गे
आगते त्वद
|| 87् अभिरक्षितः || 83  Sivasahaaya’s Ramayana-Siromani accept the same
“Then, O vey वस्त्राणि
famous goddess | || Ganga, after I meaning
चत
यक्ष्येुरशत
गवाम्
return ् दश हि
सहस्राणि
त्वाम् वर्षाणि
प्रयता देवि पुरीम् समग्राणि
अन्नम् च पेशलम्उष्य
पुनरुपागता कानने |
ब्राह्मणेभ्यःinप्रदास्यामिa goodतवcondition, प्रिय चिकीर्षया ||prosperous
88 with all  We also agree with the meaning
भ्रात्राgoddess,
“O
kind ofसहenjoyables मयाafter चैव Iपreturn ुनः प्रत्यागमिष्यति
& my city,||I 84
veryto delighted, will
I will  Maamsa-bhuuta-odana:
worshipyou”
worship you with thousand of items ?
“O“Ganga,
beautiful goddess,
being I the
offer
wellbyprotected myby obeisance
you, thisunto
son of “meat with cooked rice” or “food in he form of fleshly
unattainable even devas, earth
you portion of the fruit”
त्वम्&intelligent
the हिglorify
unclaimed you.
त्रिपथगा by
देवि ब्रह्म When
Maharaj
any लोकम्
king, Prince
समीक्षसे
cloths | Rama
Dasaratha willreturns
& boiled rice. in
fulfil His
? Monier-Williams & Apte (Sanskrit to English
good
भार्याcondition
order.
May After
चthis
उदधि & लोके
spending
राजस्य
please attains
you!” His
14
अस्मिन् fullkingdom, || inI the
years
सम्प्रदृश्यसे willforest
give
inwith
charity His100, 000 cows,
brother & me,pleasant
He will cloths & riceHis
return[to dictionary): मांस = meat or fleshly portion of fruit !!!
to
“Othe brahmana
goddess, you totraverse
please you”
three paths. ? Which one is correct in this context
kingdom]”
“O goddess, after I return to my city,You observe
I will
Brahaloka. In with
this world you of arepotsseenofasliquor
the wife II. The context of this verse
worship you thousand
of&king  Sita’s Prayers to Mother Ganga [2.52.83, 84, 85, 86, 87, 88]
foodofinthe theocean”
form of meat. May this please
III. THINK LITTLE BIT
you!”
RAMAYANA:
2.52.89
"Leaves, tubers and fruits either a little or abundant
सुराघटसहस्रेण मांसभूतोदनेन च|
in quantity brought and given by you yourself will
be like nectar to me.”
यक्ष्ये त्वाम् प्रयता देवि पुरीम् पुनरुपागता || 
"Enjoying the flowers and fruits belonging to
“O goddess, after I return to my city, I will
various seasons there, I shall neither recollect my
worship you with thousand of items
mother nor father nor my home.")
unattainable even by the devas, earth
unclaimed by any king, cloths & boiled rice.
I shall live only on roots and fruits always, no
May this please you!”
doubt. Living along with you, I shall not create any
unpleasantness to you
“O goddess, after I return to my city, I will
worship you with thousand of pots of liquor
& food in the form of meat. May this please
you!”
I.
मांसभूतोदनेन
मांसभूतोदनेन can be split into two ways
II. The context of this verse
III. THINK LITTLE BIT
? She is giving cow in charity & will worship using meat!!
? Sita is the most chaste wife: will not she follow nivritti marg
 This “meat” translation do not match with the charitra of THE
GREAT SITA MAIYA
 “…..Ayodhya is hell for me….”
 How can she enjoy while Rama sufferes
 She Refused to come with Hanumanji
 “..I will go in front….”
 Valmiki calls Sita as Sita charitra mahan
 Sita is maryada sarvottama
 She can never ever break her maryada
 Ramayana 2.30.15-16
 Ramayana 2.27.15
IV. THE CONCLUSION
 Sita followed Nivritti Marg
 She worshipped Ganga using fruits or water not meat
 मांसभूतोदनेन case is closed
 Propagandist even try to malign the character of Bharat, The
beloved of Lord Ramachandra RAMAYANA: 2.84.10
 The Key Words: मत्स्य मांस मधूनि
 Two ways to breakdown the words इति उक्त्वा उपायनम् गह्य
ृ मत्स्य मांस मधनि
ू च|
 Mat-si-a-maamsa-madhuni अभिचक्राम भरतम् निषाद अधिपतिर ् गहु ः ||
 “A gaseous tranquiliser, special object of royal
enjoyment & honey from the flowers” “Having said this, Guha the ruler of
 Ramayana Siromani use the same meaning nisadas, approached Bharat taking with him
 Gita Press: यों कहकर निशादराज गुह मिश्री, फल के गुदे और gifts, a gaseous tranquiliser, special object of
मधु आदि को लेकर भारत के पास गया royal enjoyment & honey from the flowers”
 NOTE BY GITA PRESS: यहाँ मूल में 'मत्स्य' शब्द  “Having said this, Guha the ruler of nisadas,
मत्स्यण्डी अर्थार्त मिश्री का वाचक है. मत्स्यण्डी एक नाम का एक approached Bharat taking with him gifts,
fish, meat & honey”
अन्स मिश्री है अत: अन्सके ग्रहण से सपं ूर्ण नामका ग्रहण किया
गया है
 मत्स्य मांस मधूनि: or it can be left as it is to mean: fish,
meat , honey
I. The Key Words: मत्स्य मांस मधूनि
II. Two ways to breakdown the words
 Mat-si-a-maamsa-madhuni RAMAYANA: 2.84.10
 “A gaseous tranquiliser, special object of royal enjoyment & honey
from the flowers”
 Gita Press: यों कहकर निशादराज गुह मिश्री, फल के गुदे और मधु आदि को लेकर
इति उक्त्वा उपायनम् गह्य
ृ मत्स्य मांस मधनि
ू च|
भारत के पास गया अभिचक्राम भरतम् निषाद अधिपतिर ् गहु ः ||
 मत्स्य मांस मधनि
ू : or it can be left as it is to mean: fish, meat , honey “Having said this, Guha the ruler of nisadas,
III. The Context approached Bharat taking with him gifts, a gaseous
a. Guhu is a great friend of Lord Rama tranquiliser, special object of royal enjoyment &
b. Guha certainly knows about Rama’s dignified family honey from the flowers”
 Dasaratha Maharaj distributed food abundantly after Asvamedha  “Having said this, Guha the ruler of nisadas,
yagna (Ramayana 1.14.12-18) approached Bharat taking with him gifts, fish,
 Not even a slight hint of meat in that food meat & honey”
 Maheswara Tirtha’s Ramayana-tattva-dipika
 Sri Govind Raja’s Ramayan bhusan
 Sivasahaaya’s Ramayana Siromani
 Tilaka’s Rama;s Ramayana
c. Maharaj Dasaratha never took any meat himself (Ramayana 1.14.38)
IV. Conclusion
 RAMAYANA: 2.96.1-2
तां तथा दर्शयित्वा तु मैथिलीं गिरिनिम्नगाम् |
निषसाद गिरिप्रस्थे सीतां मांसेन चन्दयन् || Having shown the river of the mountain to Sita, the princess of
 इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना | Mithila, Rama sat on a rock of the mountain while alluring her with
एवमास्ते स धर्मात्मा सीतया सह राघवः fruits & excellent foods fit to be enjoyed by ascetics. That descendant
of Raghu whose mind was devoted to dharma sat (with her) while
Having shown Mandakini River in that manner to Seetha, the telling her, “these fruits are pure, juicy & roasted on fire(कंद)”
daughter of Mithila, Rama set on the hill-side in order to gratify
her appetite with a piece of flesh.

Rama, whose mind was devoted to righteousness stayed

there with Seetha, saying; "This meat is fresh, this is
savoury and roasted in the fire."
 What's the truth I. 1st thing 1st . Rama character
 Ramayana 2.18.30
 Narada Muni confirms the same about Rama
 Incidents in the Ramayana are proof in themselves
को न्वस्मिन् साम्प्रत लोके गुणवान् कश्च वीर्यवान् |
तत् ब्रूहि वचनम् देवि ं राज्ञो यद् अभिकान्क्षितम् | II. Point 01: Rama decided to subside only on fruits & roots in the
धर्मज्ञश्च
करिष्ये प्रतिजानेक
चृ तज्ञश्च
रामः द्विर्सत्यवाक्यो
न अभिभाषते दृढव्रतः  jungle
आहरिष्यामि
अहोरात्रम ् ते नित्यम
च सन्तोषः ् मल ानि च फलानि
ू कर्तव्यो च| |
नियतात्मना  Ramayana 2.28.12
“Hence tell me, O Devi Whatever be the
कफल
फलैु शर्वृof
वन्यानि चीर
यानि
म ू ल
क्षावपतितैअजिन
चअशना ःधरम
अन्यानि नित्यम
सीते फल
् स्वाहाराणि
दु ः खमतो
् मभविष्यामि
ल
ू I अशनम
तपस्विनाम
वनम न ् ् ||चसंशमाम
 
् यः ् || ? But was not it just to afraid Sita
पत्रम
desire म
् ू ्ल
the म फलम
king: यत
् ् ्
I त्वम
promise अल्पम ् वा
shall यदि
carry वा बहु
out, |  Ramayana 2.28.13: matted hairs
विद्धि
Ramaन ते दप्रणिहितम
doesह्
ु खम ्
not ् धर्मे
करिष्यामि
assertतापसम निवसन्ती
twice ् वन (does
गोचरम
सह  not
् ||speak
त्वया
"I दास्यसि
will
"Oh, procure
Sita! स्वयम ्
for
With आहृत्य
you
mind तन
for ् मे
all
disciplinedअम त
time रस
ृ the day उपमम ्
and ||  Ramayana 2.28.11: sleep on the bed of leaves
something & retract it).  Ramayana 2.50.44
I "Know
tubers,
shall me
live
night, as under
fruits
only
one and
on
has a to
rootsvow
other and to fruits
things bewhich
an ascetic,
necessarily are
always,
satisfyno
wearing
good
doubt. the
"Leaves, robes
tubers
food stuffs
Living
ourself along
with of bark
andyou,
available
with
fruits and
fruits deerskin
either
in Ithe
fallen forest
shall
from and
notatrees.
for by or
little
create III. Point 02: Sita’s decision
piety, I amliving
determined tobrought
live  Ramayana 2.27.15
abundant
sages.“
any unpleasantness
Hence, in quantity
intoayou
forest is ain the
andforest
givenby
suffering.“ by
eating
youroots and will
yourself fruitsbeonly.“
like nectar to me."  Ramayana 2.30.15
IV. Point 03: Laxmana’s decision
 Ramayana 2.31.26
 What's the truth I. 1st thing 1st . Rama character
 “"O, the highly enlightened hero! The first duty of a warrior is II. Point 02: Sita’s decision
indeed to get crowned, so that he may then protect his III. Point 03: Laxmana’s decision
subjects.“
 "Which man of warrior-caste would set aside his manifest
IV. Point 04: Ramaji has accepted prohibition o vanaprastha not
duty and practise a virtue that gives doubtful result, which ksatriya grihasta
 Ramayana 2.106.19-22
अदृष्ट दह्ु खो धर्मात्मा सर्व भतू प्रियम् वदः |
“one happiness,
does not promise
and whichmushroom,
should which
is uncertain?“
abandon has a …meat,
mental restraint
(vanaprasthastem…..
prohibitions are  Vanaprastha cant eat meat
horseradish
मयि जातः
“Even Hisदशरथात
difficult to continue etc )
Understanding
् कथम् उन्चे&न वर्तये
assistants them
त् ||
servants
to be
 Manu Samhita 6.14
 "If you desire to pursue a virtue alone; although born of  SB7.12
used to eat excellent rice. How
amedhya”while protecting the four castes as per
pain, then take  SB11.18
“how can You,pains born to me & king Dasaratha, who
have will He, Their master eat roots,
tradition, by recourse to righteousness.“ (take pain as ksatriya V. Point 05: Rama was to subsists on uncha-vritti
not by never
followingseen sorrow, whose
the prohibitinos mind is always
of vanaprastha)  Ramayana: 2.24.02
fruits in the forest?”
 devoted
"O, Ramato thedharma,
knower of&righteousness!
who speaksThe pleasingly
knower of to allis
what ? What is uncha –vritti
creatures,
right indeedsubsists on life
tell that the uncha”?
of a house-holder is the noblest of  To live on rice or other grains that have naturally fallen
all the four stages of life. How can you abandon it?“
off the fields (Manu Samhita 3.100, 4.5, 4.10, 8.260,
10.112)
 To live only on fruits, roots, fallen leaves & water
(Mahabharat 12.351.02)
 Kausalya meant second meaning
 Ramayana 2.24.03
 NO Meat Is Allowed in uncha-vritti anyway
 Ramayana 2.53.102 & 2.55.33
 Animals were killed to feed meat to
The
Sita!!!
 Ramayana 2.56.24-37 Extrapolation
In Ramayana
 The Trio eat meat after the
sacrifice !!
Evidence From
Chaitanya Caritamrita
CC Madhya Lila 9.177-184
vanya śāka-phala-mūla ānibe lakṣmaṇa
tabe sītā karibena pāka-prayojana
“When Lakṣmaṇa brings all the vegetables, fruits and roots from
the forest, Sītā will do the necessary cooking.”
A Simple Fact
? How can Rama who was so
sensitive to animals & birds Eat
Meat.
? How can Rama who was loved by
everyone: human, beast, birds
possess the desire to kill animals
to eat them!!!
 How will they understand
conclusion
DID LORD
RAMACHA
NDRA EAT
MEAT?
 सुरोऽसुरो वाप्यथ वानरो नर:
सर्वात्मना य: सुकृ तज्ञमुत्तमम् ।
भजेत रामं मनुजाकृ तिं हरिं
य उत्तराननयत्कोसलान्दिवमिति

Therefore, whether one is a demigod or a demon, a

man or a creature other than man, such as a beast
or bird, everyone should worship Lord
Rāmacandra, the Supreme Personality of
Godhead, who appears on this earth just like a
human being. There is no need of great austerities
or penances to worship the Lord, for He accepts
even a small service offered by His devotee. Thus
He is satisfied, and as soon as He is satisfied, the
devotee is successful. Indeed, Lord Śrī
Rāmacandra brought all the devotees of Ayodhyā
back home, back to Godhead [Vaikuṇṭha].