Cow Slaughter

There are varying beliefs about cattle in societies and religions.

Cattle are considered sacred in the Indian religions of Hinduism, Jainism and Buddhism, as well as in some Chinese folk religion and in African paganism. Cattle played other major roles in many religions, including those of ancient Egypt, ancient Greece, ancient Israel, and ancient Rome.

In some regions, especially most states of India, the slaughter of cattle is prohibited and their meat (beef) may be taboo.

In Indian religions

Legislation against the slaughter of cattle is in place throughout most states of India except Kerala and parts of the North-East.

Hinduism

Hinduism specifically considers the zebu (''Bos indicus'') to be sacred. Respect for the lives of animals including cattle, diet in Hinduism and vegetarianism in India are based on the Hindu ethics. The Hindu ethics are driven by the core concept of Ahimsa, i.e. non-violence towards all beings, as mentioned in the Chandogya Upanishad (~ 800 BCE). By mid 1st millennium BCE, all three major religions – Buddhism, Hinduism, and Jainism – were championing non-violence as an ethical value, and something that impacted one's rebirth. By about 200 CE, food and feasting on animal slaughter were widely considered as a form of violence against life forms, and became a religious and social taboo.Marvin Harris (1990)
India's sacred cow
, Anthropology: contemporary perspectives, 6th edition, Editors: Phillip Whitten & David Hunter, Scott Foresman, , pages 201–204 India, which has 79.80% Hindu population as of ( 2011 census), had the lowest rate of meat consumption in the world according to the 2007 UN FAO statistics, and India has more vegetarians than the rest of the world put together.

According to Ludwig Alsdorf, "Indian vegetarianism is unequivocally based on ''ahimsa'' (non-violence)" as evidenced by ancient '' smritis'' and other ancient texts of Hinduism." He adds that the endearment and respect for cattle in Hinduism is more than a commitment to vegetarianism and has become integral to its theology. The respect for cattle is widespread but not universal. Animal sacrifices have been rare among the Hindus outside a few eastern states. To the majority of modern Indians, states Alsdorf, respect for cattle and disrespect for slaughter is a part of their ethos and there is "no ''ahimsa'' without renunciation of meat consumption".

The cow in Hindu society is traditionally identified as a caretaker and a maternal figure, and Hindu society honors the cow as a symbol of unselfish giving, selfless sacrifice, gentleness and tolerance.

Several scholars explain the veneration for cows among Hindus in economic terms, including the importance of dairy in the diet, the use of cow dung as fuel and fertilizer, and the importance that cattle have historically played in agriculture.Animals and Society: An Introduction to Human-animal Studies
Margo DeMello, p.314, Columbia University Press, 2012 Ancient texts such as Rig Veda, Puranas highlight the importance of cattle. The scope, extent and status of cows throughout ancient India is a subject of debate. Cattle, including cows, were neither inviolable nor as revered in ancient times as they were later. A '' Gryhasutra'' recommends that beef be eaten by the mourners after a funeral ceremony as a ritual rite of passage. In contrast, the Vedic literature is contradictory, with some suggesting ritual slaughter and meat consumption, while others suggesting a taboo on meat eating.

Sacred status of cow

Many ancient and medieval Hindu texts debate the rationale for a voluntary stop to cow slaughter and the pursuit of vegetarianism as a part of a general abstention from violence against others and all killing of animals.

The interdiction of the meat of the bounteous cow as food was regarded as the first step to total vegetarianism. Dairy cows are called ''aghnya'' "that which may not be slaughtered" in the Rigveda. Yaska, the early commentator of the Rigveda, gives nine names for cow, the first being "aghnya". The literature relating to cow veneration became common in 1st millennium CE, and by about 1000 CE vegetarianism, along with a taboo against beef, became a well accepted mainstream Hindu tradition. This practice was inspired by the beliefs in Hinduism that a soul is present in all living beings, life in all its forms is interconnected, and non-violence towards all creatures is the highest ethical value. The god Krishna and his Yadava kinsmen are associated with cows, adding to its endearment.

The cow veneration in ancient India during the Vedic era, the religious texts written during this period called for non-violence towards all bipeds and quadrupeds, and often equated killing of a cow with the killing of a human being specifically a Brahmin. The hymn 8.3.25 of the Hindu scripture ''Atharvaveda'' (~1200–1500 BCE) condemns all killings of men, cattle, and horses, and prays to god Agni to punish those who kill.

In the Puranas, which are part of the Hindu texts, the earth-goddess Prithvi was in the form of a cow, successively milked of beneficent substances for the benefit of humans, by deities starting with the first sovereign: Prithu milked the cow to generate crops for humans to end a famine. Kamadhenu, the miraculous "cow of plenty" and the "mother of cows" in certain versions of the Hindu mythology, is believed to represent the generic sacred cow, regarded as the source of all prosperity. In the 19th century, a form of Kamadhenu was depicted in poster-art that depicted all major gods and goddesses in it. Govatsa Dwadashi, which marks the first day of Diwali celebrations, is the main festival connected to the veneration and worship of cows as chief source of livelihood and religious sanctity in India, wherein the symbolism of motherhood is most apparent with the sacred cows Kamadhenu and her daughter Nandini.

Historical significance

The reverence for the cow played a role in the Indian Rebellion of 1857 against the British East India Company. Hindu and Muslim sepoys 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 and Judaism. Because 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.

A historical survey of major communal riots in India between 1717 and 1977 revealed that 22 out of 167 incidents of rioting between Hindus and Muslims were attributable directly to cow slaughter.

In Gandhi's teachings

The cow protection was a symbol of animal rights and of non-violence against all life forms for Gandhi. He venerated cows, and suggested ending cow slaughter to be the first step to stopping violence against all animals. He said: "I worship it and I shall defend its worship against the whole world", and stated that "The central fact of Hinduism is cow protection."

Jainism

Jainism is against violence to all living beings, including cattle. According to the Jaina sutras, humans must avoid all killing and slaughter because all living beings are fond of life, they suffer, they feel pain, they like to live, and long to live. All beings should help each other live and prosper, according to Jainism, not kill and slaughter each other.

In the Jain religious tradition, neither monks nor laypersons should cause others or allow others to work in a slaughterhouse. Jains believe that vegetarian sources can provide adequate nutrition, without creating suffering for animals such as cattle. According to some Jain scholars, slaughtering cattle increases ecological burden from human food demands since the production of meat entails intensified grain demands, and reducing cattle slaughter by 50 percent would free up enough land and ecological resources to solve all malnutrition and hunger worldwide. The Jain community leaders, states Christopher Chapple, has actively campaigned to stop all forms of animal slaughter including cattle.

Meitei religion and mythology

In ancient Meitei mythology and folklore of Ancient Manipur (Kangleipak), Kao is a divine cattle that plays a significant role in the legend of the Khamba Thoibi epic of ancient Moirang realm. Nongban Kongyamba, a nobleman, acting as an oracler, prophesied that calamities would arrive at the kingdom of Moirang, if the powerful Kao roaming freely in the Khuman kingdom, wasn't offered to God Thangjing (), the guardian deity of Moirang. Spreading the rumour, Nongban chose Khamba, the orphan Khuman prince, on purpose to eliminate him, as the two were rivals. Before encountering the dangerous divine bull, Khamba's elder sister Khamnu disclosed to Khamba the secrets of the bull, with whose help he succeeded in capturing the bull.

Buddhism

The texts of Buddhism state ahimsa to be one of five ethical precepts, which requires a practicing Buddhist to "refrain from killing living beings". Slaughtering cow has been a taboo, with some texts suggesting that taking care of a cow is a means of taking care of "all living beings". Cattle are seen in some Buddhist sects as a form of reborn human beings in the endless rebirth cycles in samsara, protecting animal life and being kind to cattle and other animals is good karma. Not only do some, mainly Mahayana, Buddhist texts state that killing or eating meat is wrong, it urges Buddhist laypersons to not operate slaughterhouses, nor trade in meat. Indian Buddhist texts encourage a plant-based diet.

According to Saddhatissa, in the ''Brahmanadhammika Sutta'', the Buddha "describes the ideal mode of life of Brahmins in the Golden Age" before him as follows:

Saving animals from slaughter for meat, is believed in Buddhism to be a way to acquire merit for better rebirth. According to Richard Gombrich, there has been a gap between Buddhist precepts and practice. Vegetarianism is admired, states Gombrich, but often it is not practiced. Nevertheless, adds Gombrich, there is a general belief among Theravada Buddhists that eating beef is worse than other meat and the ownership of cattle slaughterhouses by Buddhists is relatively rare.

Meat eating remains controversial within Buddhism, with most Theravada sects allowing it, reflecting early Buddhist practice, and most Mahayana sects forbidding it. Early suttas indicate that the Buddha himself ate meat and was clear that no rule should be introduced to forbid meat eating to monks. The consumption, however, appears to have been limited to pork, chicken and fish and may well have excluded cattle.

Sikhism

During the 1860s, the Namdhari Sikhs opposed cattle-slaughter. According to a ''Khalsa Bahadur (Lahore)'' article dated to 5 September 1903, the Sikhs consider cattle to be a useful animal but do not go to the lengths of the Hindus by considering it to be sacred. According to Arvind-Pal Singh Mandair, many Sikhs refrain from eating beef as cows, oxen, and buffalo are a central part of the livelihood of rural Sikhs, with many Sikhs coming from agricultural-backgrounds. Thus, Sikhs generally respect cattle and do not slaughter them for food.

Abrahamic religions

Judaism

According to the Bible,. the Israelites worshipped a cult image of a golden calf when the prophet Moses went up to Mount Sinai.
Moses considered this a great sin against God. As a result of their abstention from the act, the Levite tribe attained a priestly role.
A cult of golden calves appears later during the rule of Jeroboam.

According to the Hebrew Bible

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