The Vedas and animal sacrifice

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http://www.hinduonnet.com/2001/08/14/stories/13140833.htm

Beef eating: strangulating history

 

While one must respect the sentiments of those who worship cow and regard

her as their mother, to take offence to the objective study of history just

because the facts don't suit their political calculations is yet another

sign of a society where liberal space is being strangulated by the

practitioners of communal politics. [text Tag=blue-tint][/Text]PROF. D. N.

JHA, a historian from Delhi University, had been experiencing the nightmares

of `threats to life' from anonymous callers who were trying to prevail upon

him not to go ahead with the publication of his well researched work, Holy

Cow: Beef in Indian Dietary Traditions.

 

As per the reports it is a work of serious scholarship based on authentic

sources in tune with methods of scientific research in history. The book

demonstrates that contrary to the popular belief even today a large number

of Indians, the indigenous people in particular and many other communities

in general, consume beef unmindful of the dictates of the Hindutva forces.

 

It is too well known to recount that these Hindutva forces confer the status

of mother to the cow. Currently 72 communities in Kerala - not all of them

untouchables - prefer beef to the expensive mutton and the Hindutva forces

are trying to prevail upon them to stop the same.

 

Not tenable

 

To begin with the historian breaks the myth that Muslim rulers introduced

beef eating in India. Much before the advent of Islam in India beef had been

associated with Indian dietary practices. Also it is not at all tenable to

hold that dietary habits are a mark of community identity.

 

A survey of ancient Indian scriptures, especially the Vedas, shows that

amongst the nomadic, pastoral Aryans who settled here, animal sacrifice was

a dominant feature till the emergence of settled agriculture. Cattle were

the major property during this phase and they offered the same to propitiate

the gods. Wealth was equated with the ownership of the cattle.

 

Many gods such as Indra and Agni are described as having special preferences

for different types of flesh - Indra had weakness for bull's meat and Agni

for bull's and cow's. It is recorded that the Maruts and the Asvins were

also offered cows. In the Vedas there is a mention of around 250 animals out

of which at least 50 were supposed to be fit for sacrifice and consumption.

In the Mahabharata there is a mention of a king named Rantideva who achieved

great fame by distributing foodgrains and beef to Brahmins. Taittiriya

Brahman categorically tells us: `Verily the cow is food' (atho annam via

gauh) and Yajnavalkya's insistence on eating the tender (amsala) flesh of

the cow is well known. Even later Brahminical texts provide the evidence for

eating beef. Even Manusmriti did not prohibit the consumption of beef.

 

As a medicine

 

In therapeutic section of Charak Samhita (pages 86-87) the flesh of cow is

prescribed as a medicine for various diseases. It is also prescribed for

making soup. It is emphatically advised as a cure for irregular fever,

consumption, and emaciation. The fat of the cow is recommended for debility

and rheumatism.

 

With the rise of agricultural economy and the massive transformation

occurring in society, changes were to be brought in in the practice of

animal sacrifice also. At that time there were ritualistic practices like

animal sacrifices, with which Brahmins were identified. Buddha attacked

these practices. There were sacrifices, which involved 500 oxen, 500 male

calves, 500 female calves and 500 sheep to be tied to the sacrificial pole

for slaughter. Buddha pointed out that aswamedha, purusmedha, vajapeya

sacrifices did not produce good results. According to a story in Digha

Nikaya, when Buddha was touring Magadha, a Brahmin called Kutadanta was

preparing for a sacrifice with 700 bulls, 700 goats and 700 rams. Buddha

intervened and stopped him. His rejection of animal sacrifice and emphasis

on non-injury to animals assumed a new significance in the context of new

agriculture.

 

The threat from Buddhism

 

The emphasis on non-violence by Buddha was not blind or rigid. He did taste

beef and it is well known that he died due to eating pork. Emperor Ashok

after converting to Buddhism did not turn to vegetarianism. He only

restricted the number of animals to be killed for the royal kitchen.

 

So where do matters change and how did the cow become a symbol of faith and

reverence to the extent of assuming the status of `motherhood'? Over a

period of time mainly after the emergence of Buddhism or rather as an

accompaniment of the Brahminical attack on Buddhism, the practices started

being looked on with different emphasis. The threat posed by Buddhism to the

Brahminical value system was too severe. In response to low castes slipping

away from the grip of Brahminism, the battle was taken up at all the levels.

At philosophical level Sankara reasserted the supremacy of Brahminical

values, at political level King Pushyamitra Shung ensured the physical

attack on Buddhist monks, at the level of symbols King Shashank got the

Bodhi tree (where Gautama the Buddha got Enlightenment) destroyed.

 

One of the appeals to the spread of Buddhism was the protection of cattle

wealth, which was needed for the agricultural economy. In a way while

Brahminism `succeeded' in banishing Buddhism from India, it had also to

transform itself from the `animal sacrifice' state to the one which could be

in tune with the times. It is here that this ideology took up the cow as a

symbol of their ideological march. But unlike Buddha whose pronouncements

were based on reason, the counteraction of Brahminical ideology took the

form of a blind faith based on assertion. So while Buddha's non-violence was

for the preservation of animal wealth for the social and compassionate

reasons the counter was based purely on symbolism. So while the followers of

Brahminical ideology accuse Buddha of `weakening' India due to his doctrine

of non-violence, he was not a cow worshipper or vegetarian in the current

Brahminical sense.

 

Despite the gradual rigidification of Brahminical `cow as mother' stance,

large sections of low castes continued the practice of beef eating. The

followers of Buddhism continued to eat flesh including beef. Since

Brahminism is the dominant religious tradition, Babur, the first Mughal

emperor, in his will to his son Humayun, in deference to these notions,

advised him to respect the cow and avoid cow slaughter. With the

construction of Hindutva ideology and politics, in response to the rising

Indian national movement, the demand for ban on cow slaughter also came up.

In post-Independence India RSS repeatedly raised this issue to build up a

mass campaign but without any response to its call till the 1980s.

 

While one must respect the sentiments of those who worship cow and regard

her as their mother, to take offence to the objective study of history just

because the facts don't suit their political calculations is yet another

sign of a society where liberal space is being strangulated by the

practitioners of communal politics. We have seen enough such threats and

offences in recent past - be it the opposition to films or the destruction

of paintings, or the dictates of the communalists to the young not to

celebrate Valentine's Day, etc., - and hope the democratic spirit of our

Constitution holds the forte and any threat to the democratic freedom is

opposed tooth and nail.

 

Prof. RAM PUNIYANI

 

A member of EKTA (Committee for Communal Amity), Mumbai