Enquirer:
Salutations, Gurudev.
Gurudev:
Blessings to you, son.
Enquirer:
In our Hindu Sanatana tradition, we often see a specific practice called Boli (sacrifice). People often make vows, saying, "Mother, if you grant me this, I will offer you a sacrifice." In this context, is the practice of Boli appropriate? Could you shed some light on what it actually is?
Gurudev:
Look, there is a saying in our scriptures: "Nyaya-atma Boli-hine Lobbho." This means that a soul who walks the path of justice and truth does not require sacrifice; such a person can achieve everything without it.
Gurudev:
Now, Boli essentially means bloodshed. We often use two terms: Shhmashana (cremation ground) and Moshan (sacrificial ground). In a Shhmashana, sacrifice is generally not performed and shouldn't be. Sacrifice takes place in a Moshan. You will find this term in places like Tarapith or Kamakhya. People often say "wandering through Shhmashana-Moshan," but they might not realize that the Moshan is specifically where goats or buffaloes are sacrificed.
Gurudev:
Sacrifice usually stems from a person's vow, made during times of illness, trouble, or in search of peace. The blood is the central element. There is a specific methodology for this, found in a branch of Tantra called Phetkarini Tantra. This entire chapter is dedicated to the rituals of sacrifice.
Gurudev:
In ancient times, Kapaliks (ascetics of the Shaiva/Shakta tradition) practiced this extensively. Over time, it integrated into broader society. While the true Kapaliks are rare now, modern Tantriks continue these rituals.
Gurudev:
There are two ways it happens. At places like Kalighat or Tarapith, a goat is brought, bathed, and sacrificed almost immediately. But the formal, methodical sacrifice described in the Phetkarini Tantra is quite intense.
Gurudev:
A Brahmin (priest) does not have the right to perform the actual sacrifice—the killing. That right belongs to the Kamar (blacksmith). The priest's role is to worship the sacrificial sword (Kharga). He chants specific mantras like "Spe-Spe Phetkarini Phetkarini" to consecrate the blade. After the priest finishes the worship, the blacksmith arrives. He must be bathed, wearing a new dhoti and a fresh towel.
Gurudev:
The animal to be sacrificed is handed to him. He bathes the animal and brings it before the Mother (the Goddess). To ensure the animal's soul is liberated from its animal form, a "seed mantra" (Beej Mantra) is whispered into both its ears. Then, it is fed rice and fruit and adorned with a flower garland.
Gurudev:
The priest then hands the sword to the blacksmith and gives the order: "With the power you possess, I command you to sacrifice this animal." The priest can only give the order; he cannot strike the blow.
Gurudev:
The blacksmith takes the animal to the Moshan (sacrificial spot). He has an assistant to hold the animal's legs while the neck is placed in the sacrificial block (Harikath). The blacksmith must time the strike perfectly with the animal's breath; if the animal holds its breath out of fear, the sacrifice may be flawed.
Gurudev:
Once the head is severed, the direction it falls is observed. There are eight directions considered, and the orientation of the head is used to predict the fortunes of the person who offered the sacrifice for the coming year. This is called Boli-Gonona (sacrifice calculation).
Enquirer:
Gurudev, is the practice of Boli mentioned in the Vedas?
Gurudev:
No, there is no mention of animal sacrifice in the Vedas. It was introduced much later, primarily by the priestly and scholar classes.
Enquirer:
So, you are saying it is a human creation?
Gurudev:
Entirely. It was born out of human desire and greed. There is nothing more unfortunate than killing an innocent animal. This is a human-made ritual.
Enquirer:
You don't seem to support it then?
Gurudev:
As Tantriks, we may perform a single symbolic sacrifice if the tradition demands it, but generally, I do not favor it. As I said, a soul on the path of truth needs no blood.