Monday 22 October 2012

Cattle in religion


In Hinduism

[edit]Origins

Bull bas relief in Mamallapuram
The cow has been a symbol of wealth since ancient Vedic times. However, they were neither inviolable nor revered in the same way they are today. Some scholars have argued, citing early Hindu scriptures and archaeological evidence, that the cow has not always been sacred and that cows, oxen, and bulls were both sacrificed and eaten in Vedic times and to some extent even later.[1][2]
The cow was possibly revered because the large Hindus relied heavily on it for dairy products and for tilling the fields, and on cow dung as a source of fuel and fertilizer. Thus, the cow’s status as a 'caretaker' led to identifying it as an almost maternal figure (hence the term gau mata). In addition, it has been suggested by author and orator Terence Mckenna that religious reverence for the cow is a result of early humankind's association of psilocybin mushroom with it, this association having developed as a result of the discovery of said mushrooms in the animal's excrement.[3]
Hinduism is based on the concept of omnipresence of the Divine, and the presence of a soul in all creatures, including bovines. Thus, by that definition, killing any animal would be a sin: one would be obstructing the natural cycle of birth and death of that creature, and the creature would have to be reborn in that same form because of its unnatural death. Historically, even Krishna, one of the most revered forms of the Divine (Avatar), tended cows.


The cow and bull represent the symbol of Dharma, reverence for cows and bull is the major texts of the Vedic religion.Beef is forbidden in the scriptures, and the bulls and cows are offered special protection by followers of the Vedas. But in this age of Kali, people will exploit the body of the bull and the cow as they like, and thus they will invite sufferings of various types. [4]

[edit]Sanskrit term

The most common word for cow is gocognate with the English cow and Latin bos, all from PIE cognates *gwous. The Sanskrit word for cattle is paśu, from PIE *peḱu-. Other terms are dhenu cow and uks an ox.
Milk cows are also called aghnya "that which may not be slaughtered".[5] Depending on the interpretation of terminology used for a cow, the cow may have been protected.

[edit]The cow in the Hindu scriptures

[edit]Rig Veda

Cattle are one of the important animals, and several hymns refer to ten thousand and more cattle.[6] Rig Veda 7.95.2. and other verses (e.g. 8.21.18) also mention that the Sarasvati region poured milk and clarified butter (ghee), indicating that cattle were herded in this region. RV 6.28 is called Cows. Text 3 speaks about safety of cows.
In the Rig Veda, the cows figure frequently as symbols of wealth, and also in comparison with river goddesses, e.g. in 3.33.1 cd,
Like two bright mother cows who lick their young, Vipas and Sutudri speed down their waters.

Protection of bulls and cows and all other animals can be possible only when there is a state ruled by an executive head like Mahārāja Parīkṣit. Mahārāja Parīkṣit addresses the cow as mother, for he is a cultured, twice-born, kṣatriya king. Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Śrī Kṛṣṇa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. In the material world the human society gives all protection to the human being, but there is no law to protect the descendants of surabhi, who can give all protection to men by supplying the miracle food, milk. But Mahārāja Parīkṣit and the Pāṇḍavas were fully conscious of the importance of the cow and bull, and they were prepared to punish the cow-killer with all chastisement, including death.[7]

[edit]Atharva Veda

Cow's body is represented by various devas and other subjects.[8]

[edit]Brahma-saṁhitā

In the Brahma-saṁhitā it is said that the Lord, Śrī Kṛṣṇa, in His transcendental abode Goloka Vṛndāvana, is accustomed to herding the surabhi cows.[9]

[edit]Srimad-Bhagavatam

Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Śrī Kṛṣṇa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. [10]
According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one’s mother, human society takes cow’s milk. Similarly, the bullis the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother[11]

[edit]Harivamsha

The Harivamsha depicts Krishna as a cowherd. He is often described as Bala Gopala, "the child who protects the cows." Another of Krishna's names, Govinda, means "one who brings satisfaction to the cows." Other scriptures identify the cow as the "mother" of all civilization, its milk nurturing the population. The gift of a cow is applauded as the highest kind of gift.
The milk of a cow is believed to promote Sattvic (purifying) qualities. The ghee (clarified butter) from the milk of a cow is used in ceremonies and in preparing religious food. Cow dung is used as fertilizer , as a fuel and as a disinfectant in homes. Its urine is also used for religious rituals as well as medicinal purposes. The supreme purificatory material, panchagavya, was a mixture of five products of the cow, namely milk, curds, ghee, urine and dung. The interdiction of the meat of the bounteous cow as food was regarded as the first step to total vegetarianism.[12]

[edit]Puranas

Prithu chasing Prithvi, who is in the form of a cow. Prithu milked the cow to generate crops for humans.
The earth-goddess Prithvi was, in the form of a cow, successively milked of various beneficent substances for the benefit of humans, by various deities starting with the first sovereign Prithu milked the cow to generate crops for humans to end a famine.[13]
Kamadhenu, the miraculous "cow of plenty" and the "mother of cows" in Hindu mythology is believed to represent the generic sacred cow, regarded as the source of all prosperity.[14] All the gods are believed to reside in her body; a form of Kamadhenu often depicted in poster-art[15][16]

[edit]Cattle in Jainism

The name of the first Tirthankara in Jainism is R̥ṣabha, "The Bull".

[edit]Historical significance

A pamphlet protesting against the Muslim practice of beef-eating. The demon Kali (far right) attempts to slaughter the sacred cow, represented by "the mother of cows" Kamadhenu in whose body all deities are believed to reside. The colour version ran by the Ravi Varma Press (c. 1912).
The reverence for the cow played a role in the Indian Rebellion of 1857 against the British East India Company. Hindu and Muslimsepoys in the army of the East India Company came to believe that their paper cartridges, which held a measured amount of gunpowder, were greased with cow and pig fat. The consumption of swine is forbidden in Islam. Since loading the gun required biting off the end of the paper cartridge, they concluded that the British were forcing them to break edicts of their religion.[17]

[edit]In Gandhi's teachings

The Cow was also venerated by Mahatma Gandhi.[18] He said: "I worship it and I shall defend its worship against the whole world," and that, "The central fact of Hinduism is cow protection."[18] He regarded her better than the earthly mother, and called her "the mother to millions of Indian mankind."
Our mother, when she dies, means expenses of burial or cremation. Mother cow is as useful dead as when she is alive. We can make use of every part of her body – her flesh, her bones, her intestines, her horns and her skin.
—Gandhi[18]

[edit]Modern day

A shelter (goshala) at Guntur
A cow resting on a street inVrindavan, India, free to wander.
Today, in Hindu-majority countries like India and Nepal, bovine milk holds a key part of religious rituals. For some, it is customary to boil milk on a stove or lead a cow through the house as part of a housewarming ceremony. In honor of their exalted status, cows often roam free, even along (and in) busy streets in major cities such as Delhi. In some places, it is considered good luck to give one a snack, or fruit before breakfast. In places where there is a ban on cow slaughter, a person can be jailed for killing or injuring a cow.[citation needed]

[edit]The law in India

Slaughter of cattle is allowed with restrictions (like a 'fit-for-slaughter' certificate which may be issued depending on factors like age and gender of cattle, continued economic viability etc.) in fourteen states, it is completely banned in six states, while there is no restriction in four states.[19] Cows are routinely shipped to states with lower or no requirement for slaughter, even though it is illegal in some states to even transport cows for slaughter across provincial borders.[20][21] Many illegal slaughterhouses operate in large cities such as Chennai and Mumbai. While there are approximately 3,600 slaughterhouses operating legally in India, there are estimated to be over 30,000 illegal slaughterhouses.[22] Efforts to close them down have so far been largely unsuccessful. India exports 1.5 million tonnes of buffalo meat annually.[23]

[edit]In Nepal

Nepal a Hindu majority country slaughtering cow and bull is completely banned .

[edit]In Burma

The beef taboo is fairly widespread in Burma, particularly within the Buddhist community. In Burma, beef is typically obtained from cattle that are slaughtered at the end of their working lives (16 years of age) or from sick animals.[24] Cattle is rarely raised for meat; 58% of cattle in the country is used for draught power.[24] Few people eat beef, and there is a general dislike of beef (especially among the Bamar and Burmese Chinese),[25][26] although it is more commonly eaten in regional cuisines, particularly those of ethnic minorities like the Kachin.[27] Buddhists, when giving up meats during the Buddhist lent (Vassa) or during Uposatha days, will forego beef first.[28] Almost all butchers are Muslim, not Buddhist, because of the Buddhist doctrine of ahimsa (no harm).[29]
During the country's last dynasty, the Konbaung dynasty, habitual consumption of beef was punishable by public flogging.[30]
In 1885, Ledi Sayadaw, a prominent Buddhist monk wrote the Nwa-myitta-sa (နွားမေတ္တာစာ), a poetic prose letter that argued that Burmese Buddhists should not kill cattle and eat beef, since Burmese farmers depended on them as beasts of burden to maintain their livelihoods, that the marketing of beef for human consumption threatened the extinction of buffalo and cattle and that the practice and was ecologically unsound.[31] He subsequently led successful beef boycotts during the colonial era, despite the presence of beef eating among locals and influenced a generation of Burmese nationalists in adopting this stance.[31]
On 29 August 1961, the Burmese Parliament passed the State Religion Promotion Act of 1961, which explicitly banned the slaughtering of cattle nationwide (beef became known as todo tha (တိုးတိုးသား); lit. hush hush meat).[32] Religious groups, such as Muslims, were required to apply for exemption licences to slaughter cattle on religious holidays. This ban was repealed a year later, after Ne Win led a coup d'état and declared martial law in the country.

[edit]In Zoroastrianism

The term "geush urva" means the spirit of the cow and is interpreted as the soul of the earth. In the Ahunavaiti GathaZarathustra (or Zoroaster) accuses some of his co-religionists of abusing the cow.[33] Ahura Mazda tells Zarathustra to protect the cow.[33]
The lands of both Zarathustra and the Vedic priests were those of cattle breeders.[34] The 9th chapter of the Vendidad of the Avesta expounds the purificatory power of cow urine.[35] It is declared to be a panacea for all bodily and moral evils.[35]

[edit]In East Asia

[edit]In China

The beef taboo, known as niú jiè (牛戒), has historically been an important dietary restriction in China, particularly among the Han Chinese, as oxen and buffalo (bovines) are useful in farming and are respected.[36][37] During the Zhou Dynasty, they were not often eaten, even by emperors.[38] Some emperors banned killing cows.[39][40] Beef is not recommended in Chinese medicine, as it is considered a hot food and can disrupt the body's internal balance.[41]
In written sources (including anectodes and Daoist liturgical texts), this taboo first appeared in the 9th to 12th centuries (Tang-Song transition, with the advent of pork meat.[42]) By the 16th to 17th centuries, the beef taboo had become well accepted in the framework of Chinese morality and was found in morality books (善書), with several books dedicated exclusively to this taboo.[42] The beef taboo comes from a Chinese perspective that relates the respect for animal life and vegetarianism (ideas shared byBuddhismConfucianism and Daoism, and state protection for draught animals.[42]) In Chinese society, only ethnic and religious groups not fully assimilated (such as the Muslim Huis and the Miao) and foreigners consumed this meat.[42] This taboo, among Han Chinese, led Chinese Muslims to create a niche for themselves as butchers who specialized in slaughtering oxen and buffalo.[43]
Some worshippers of Guan Yin do not eat beef.[44] Occasionally, some cows are claimed to be seen weeping before slaughter, and they are often released to temples nearby.[45][46][47][48][49][50][51][52][53]

[edit]In Japan

Historically, there was a beef taboo in Japan, as a means of protecting the livestock population and Buddhist influence.[54] Meat-eating had long been taboo in Japan, beginning with a decree in 675 that banned the consumption of cattle, horses, dogs, monkeys and chicken, influenced by the Buddhist prohibition of killing.[55] In 1612, the shogun declared a decree that specifically banned the killing of cattle.[55] This official prohibition was in place until 1872, when it was officially proclaimed that Emperor Meijiconsumed beef and mutton, which transformed the country's dietary considerations as a means of modernizing the country, particularly with regard to consumption of beef.[55]With contact from Europeans, beef increasingly became popular, even though it had previously been considered barbaric.[54]

[edit]In Ancient Egypt

The ancient Egyptians sacrificed animals, but not the cow because it was sacred to goddess Hathor, and also due to the contemporary Greek myth of Io, who had the form of a cow.[56]
In Egyptian mythology, Hesat was the manifestation of Hathor, the divine sky-cow, in earthly form. Like Hathor, she was seen as the wife of Ra. In hieroglyphs she is depicted as a cow with a hat.

[edit]In Ancient Europe

[edit]Leather

In religiously diverse countries, leather vendors are typically careful to clarify the kinds of leather used in their products. For example, leather shoes will bear a label identifying the animal from which the leather was taken. In this way, a Muslim would not accidentally purchase pigskin leather,[citation needed] and a Hindu could avoid cow leather. Many Hindus who are vegetarians will not use any kind of leather.
Such taboos increase the demand for religiously neutral leathers like ostrich and deer.
Judaism forbids the comfort of wearing shoes made with leather on Yom KippurTisha B'Av, and during mourning.[57]
Jainism prohibits the use of leather since it is obtained by killing animals.

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