Beef is the culinary name of meat from bovines, especially
cattle. In almost every part of the world, Beef is harvested from
cows, bulls, heifers, etc. Acceptability of beef as a food source
varies in different parts of the world according to the
availability.
This scribe is not a strict non-vegetarian by choice and can’t
exactly remember when the beef was consumed at my dinner table
last time. However, God had gifted us INCISORS among the set of
teeth furniture of mouth. That tells me that nothing is added to
human body by nature without purpose. It is known that most of
the world religions sanctify offering of animals in sacrifice and
that includes many practices of Hinduism. Numerous Hindu
scriptures are witnesses to such sacrifices. Being a Muslim, I’m
afraid it would evoke undue reaction if I to reproduce what Dr. D
N Jha, a Professor of History, Delhi University and member of
ICHR, had written in his book ‘the Myth of the Holy Cow. ’ Mr. Jha
had received death threats over his book. Just to bring home the
point, I am quoting the Hindu scriptures like Manusmriti , Vedas,
Upanishads, Brahmins, Grihsutras, Dharmasutras and others.
Manusmriti (Chapter 5 / Verse 30) says, “It is not sinful to eat
meat of eatable animals, for Brahma has created both the eaters
and the eatables.”
Manusmriti (5 / 35) states: When a man who is properly engaged
in a ritual does not eat meat, after his death he will become a
sacrificial animal during twenty-one rebirths.
Maharishi Yagyavalkya says in Shatpath Brahmin (3/1/2/21)
that, “ I eat beef because it is very soft and delicious. ”
Apastamb Grihsutram (1/3/10) says, “ The cow should be
slaughtered on the arrival of a guest, on the occasion of
‘Shraddha’ of ancestors and on the occasion of a marriage.”
Rigveda (10/85/13) declares, “ On the occasion of a girl’s
marriage oxen and cows are slaughtered.”
Rigveda (6/17/1) states that “ Indra used to eat the meat of
cow, calf, horse and buffalo.”
Vashistha Dharmasutra (11/34) writes, “If a Brahmin refuses to
eat the meat offered to him on the occasion of ‘Shraddha’ or
worship, he goes to hell.”
One of the greatest scholar and propagator of Hinduism Swami
Vivekanand says,“ You will be surprised to know that according to
ancient Hindu rites and rituals, a man cannot be a good Hindu who
does not eat beef” . (The Complete Works of Swami Vivekanand,
vol.3, p. 536).
The subsequent Brahmanical texts
Grhyasutras and Dharmasutras provide ample evidence of the
eating of flesh including beef.
The idea of ahimsa seems to have made its first appearance in
the Upanisadic thought and literature. Gautama Buddha and
Mahavira had vehemently challenged the efficacy of the Vedic
animal sacrifice. Thus, although both Buddhism, and, to a
greater extent, Jainism contributed to the growth
of ahimsa doctrine, neither seems to have developed the sacred
cow concept independently. The practice of flesh eating and
killing cattle for food was customary right through the Gupta
period and later is sufficiently borne out by references to it
found in the Puranas and the Epics. Strange but verified, most
of the characters in the Mahabharata are meat
eaters. Draupadi promised to Jayadratha and his retinue
that Yudhisthira would provide them with a variety of game
including gayal , sambara and buffalo.
It’s interesting to note that Aruveda provides an impressive list
of fish and animals and speak of the therapeutic uses of
beef. Somesvara shows clear preference for pork over other
meats. Similarly the authors Dharmasastra commentaries and
religious digests from the ninth century permit beef in specific
circumstances.
So, the first inference we can draw is that Muslims rulers or
religion have nothing to do with beef consumption in India. Beef
had been associated with Indian dietary practices much before
the advent of Islam.
Now, the pertinent question is – How did the cow become a symbol
of faith and reverence to the extent of assuming the status of
`motherhood’?
Many scholars believe that a challenge to Brahminical order
appeared with the emergence of Buddhism. It posed a threat to
the Brahminical value system. The low castes were slipping away
from the grip of Brahminism. The rebellion and the emergence of
a new derivative religion pushed hard the concept of the
protection of cattle wealth, which was needed for the
agricultural economy. It is here that this ideology took up the
cow as a symbol of their reverence, physical and ideological as
well. Buddha’s pronouncements were based on scientific reasons.
Those were not based on mere assertions.
Let the reader know that it was Shahanshah Babur, the first
Mughal to rule India who had advised in his will to his son Humayun
to respect the cow and avoid cow slaughter.
The write would advice those whose livelihood is dependent on the
‘profession of butchery’ in Mahaharshtra or anywhere in India to
respect the sentiments of those who worship cow and regard her
as their mother. They should try to take lead in the business of
the permitted varieties of animals with more emphasis on Hygiene
and Sanitation.
Thanks a lot Hon President Sir for the assent on
MaharashtraAnimalPreservationBill.Our dream of ban
on cow slaughter becomes a reality now.
— Devendra Fadnavis (@Dev_Fadnavis) March 2, 2015
However, I doubt if the buck is going to stop here. The RSS
juggernaut is all out for trouble full throttle as the recent call
of Sadhvi Prachi about the boycott of Khans is any sign of that.
The far right has let loose these communal and political predators
and nothing deterring or monitory is coming from ruling class.
They say – ‘Enjoy rape when it is inevitable.’ I say – ‘We should
learn from history.’
An Urdu poet says – ‘ Mat mere rang-e-zard ka charcha karo ke
dost, rang ek sa kabhi bhee kisi ka naheen rehta .’ Oh my friend
Don’t stress about the paleness of my face, remember that only
one color can’t always dominate all the times.
