One of the most pervasive symbols that is associated with Hinduism, and often India as a whole, is the concept of the “sacred” cow. The purpose in placing “sacred” in quotations is because this persistent image of Hinduism and India in general is endlessly complicated in both its origins and in its applications, historically and in the present day. Many scholars have analyzed the origins and importance of the “sacred” cow, addressing it through various lenses: economic (Adcock 2010), political (Parel 1969), ecological (Harris 1992), evolutionary (Diener et al. 1978), and countless more. As is shown by the various ways in which scholars have analyzed it, how the “sacred” cow came to be is a markedly complex and indefinite account. However, in
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1500 BCE). While cows were not pervasively sacred at this time, it is clear, as Frank J. Korom suggests in his article “Holy Cow! The Apotheosis of Zebu, or Why the Cow Is Sacred in Hinduism,” that cows were certainly used as a “symbolic motif” in the early Vedic era (2000:186). Indeed, Vedic literature depicts cows significantly more than any other non-human animal (Korom 2002:186). Additionally, cattle played a crucial role in Vedic sacrifice (yajña), which the maintenance of cosmic order (rta) was believed to depend upon (Korom 2002:187). Without cattle sacrifice, it was believed that the universe would cease to function and cosmic order would become imbalanced, causing the universe to fall into chaos (Korom 2002:187). In essence, Vedic literature positions the cow as central to the proper function of the universe, as some scripture directly refers to the cow as the “all-producing and all-containing universe” (Korom 2002:187). Therefore, in opposition to the present veneration and inviolability of cows in Hinduism, the “sacred” cow’s origins actually arise from the ritual killing of cows. Additionally, during the Vedic age, cows held great economic significance, serving as both a source of food and a measure of one’s wealth (Pal 1996:53). Indeed, Vedic literature as a whole did not advocate for non-violence towards cows until a later text, the Chadogya Upanishad, made …show more content…
This ideological opposition sparked significant social and political upheaval between Hindus and Muslims at the end of the 19th century. Increasing conflict prompted the colonial government to intervene, thus marking the “sacred” cow as, in opposition to its historical maintenance of cosmic order, a source of societal disorder in India. The debate over whether cows should be eaten or not reached its pinnacle at close of the 19th century, instigated by the Arya Samaj, India’s principal Hindu reform movement. The cow protection movement was established in 1881 by Arya Samaj founder, Swami Dayanand Saraswati, who published Gokaruṇānidhi, translating to “The Ocean of Mercy,” which became the cow protection movement’s foundational text (Adcock 2010:300). Saraswati’s text provides guidelines for gokṛshyādīrakśā sabhās, meaning “societies for the protection of the cow, agriculture, etc.,” arguing for cow protection on an economic basis (Adcock 2010:300). This economic argument asserts that cow slaughter results in a decline in agriculture, higher prices of agricultural products, and population health decline (Adcock 2010:300). In essence, the argument supposes that cow slaughter and thus decreased numbers of cattle in India leads to a scarcity of grain and milk,
1500 BCE). While cows were not pervasively sacred at this time, it is clear, as Frank J. Korom suggests in his article “Holy Cow! The Apotheosis of Zebu, or Why the Cow Is Sacred in Hinduism,” that cows were certainly used as a “symbolic motif” in the early Vedic era (2000:186). Indeed, Vedic literature depicts cows significantly more than any other non-human animal (Korom 2002:186). Additionally, cattle played a crucial role in Vedic sacrifice (yajña), which the maintenance of cosmic order (rta) was believed to depend upon (Korom 2002:187). Without cattle sacrifice, it was believed that the universe would cease to function and cosmic order would become imbalanced, causing the universe to fall into chaos (Korom 2002:187). In essence, Vedic literature positions the cow as central to the proper function of the universe, as some scripture directly refers to the cow as the “all-producing and all-containing universe” (Korom 2002:187). Therefore, in opposition to the present veneration and inviolability of cows in Hinduism, the “sacred” cow’s origins actually arise from the ritual killing of cows. Additionally, during the Vedic age, cows held great economic significance, serving as both a source of food and a measure of one’s wealth (Pal 1996:53). Indeed, Vedic literature as a whole did not advocate for non-violence towards cows until a later text, the Chadogya Upanishad, made …show more content…
This ideological opposition sparked significant social and political upheaval between Hindus and Muslims at the end of the 19th century. Increasing conflict prompted the colonial government to intervene, thus marking the “sacred” cow as, in opposition to its historical maintenance of cosmic order, a source of societal disorder in India. The debate over whether cows should be eaten or not reached its pinnacle at close of the 19th century, instigated by the Arya Samaj, India’s principal Hindu reform movement. The cow protection movement was established in 1881 by Arya Samaj founder, Swami Dayanand Saraswati, who published Gokaruṇānidhi, translating to “The Ocean of Mercy,” which became the cow protection movement’s foundational text (Adcock 2010:300). Saraswati’s text provides guidelines for gokṛshyādīrakśā sabhās, meaning “societies for the protection of the cow, agriculture, etc.,” arguing for cow protection on an economic basis (Adcock 2010:300). This economic argument asserts that cow slaughter results in a decline in agriculture, higher prices of agricultural products, and population health decline (Adcock 2010:300). In essence, the argument supposes that cow slaughter and thus decreased numbers of cattle in India leads to a scarcity of grain and milk,