2.There are several kinds of Yajnas, out of which those requiring the immolation of animals are only a small percentage. Again, scriptures permit meat being eaten as food. Hence, the allegation that Yajnas are an alibi for meat eating is untenable. As regards violence to life, it has been accepted as
inevitable even in day to day life when we strive to eke out a living.

Hence the society can certainly afford to accept such violence to life involved in these religious rites which are after all, generally performed for the good of the whole society. However, as a result of the reform movements initiated by Buddha, Mahavira, Sankara and others, immolation of animals in sacrifices ceased long back. Now, icons of flour are used symbolically in such Yajnas in place of animals. 

3.This is a question of sentiments and faith. Beliefs of this type exist in all religions. Their basis is the respective scripture. It is not wisdom to evaluate acts of devotion and faith in terms of worldly goods. Even the wisest of savants like Sankara did not disapprove of them. Moreover, the votaries who offer these articles to the sacrificial fire, do it out of their own personal resources and not from public or government funds. It is customary. even compulsory, to offer gifts of food. cloth and money to the needy people during such religious occasions. 

Lord Sri Krishna has expanded the concept of Yajna to such dimensions that there is almost unlimited scope to practise it in our daily life. Gifts of money by the affluent, knowledge by the wise or power by the saintly are in no way inferior to the sacrifices done in the fire. All can perform such a sacrifice by giving to others what they have, thus fulfilling their social obligations. 

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