The cow in the Hindu sacred texts
In Hinduism, the cow is venerated and represents the sacredness of all creatures. It is referred to as Gao Mata, the Mother Cow, because it gives its milk to all. The cow is mentioned in the oldest religious texts, including the Vedas, written between the 2nd millennium B.C. and the 6th century B.C. It appears several times in the Rig Veda, a collection of sacred hymns, where it is often presented as a symbol of wealth.
The Rig Veda VI.28, entitled "Cows", devotes a hymn to them, insisting on how they should be treated:
"May they never be lost, may no thief ever injure them; may no malicious adversary try to harass them. May the Master of the Cows live many years with them, the Cows whose grace enables him to make offerings and serve the Gods. [...] May these cows, the cattle of the pious worshipper, roam a vast pasture where there is no danger. For me the Cattle resemble Bhaga, they resemble Indra, they resemble a portion of the Soma poured [...]. O Cattle, [...] make my house prosper, with your propitious voices. Your power is glorified in our assemblies. Mow the good pastures and have within your reach pure and sweet water in beautiful watering places. Never be in the hands of the thief or the sinner, and may Rudra's arrow always avoid you."
In the Atharva Veda, Hindu deities occupy different parts of the cow's body. Its nourishing milk is a source of life for gods and men alike. It represents the incarnation of the universal world.
" It is the Cow that is immortality, and it is the Cow that is revered insofar as it is death; the Cow is all that is, Gods and Men, Asuras, Manes and Prophets. The man instructed in this mystery would know the mystery of the Cow: only then would the Sacrifice, provided with all its feet, allow itself to be milked without regimbating in favor of the one offering it. ]...) It is the Cow that gives life to the Gods, the Cow that gives life to men. The Cow is all that is, all that the Sun contemplates " Atharva Veda, X.10.
The Harivamsha, dating back to the 1st century, is the oldest poem to mention the youth of Krishna, the eighth avatar of Vishnu, the facetious little cow-keeper god. He is described as the child who protects cows, the Bala Gopala. He is also often called Govinda, meaning "the one who brings satisfaction to the cows". He is surrounded by 108 gopis, a Sanskrit term meaning "steer", whom he attracts and makes dance to the sound of his flute. This scene is often depicted in Hindu pictorial art, notably in the sumptuous frescoes of the Sone Ki Dukan haveli in Mahansar.
Manu's 2nd-century treatise on the Laws draws a parallel between brahman and cow. Both are symbols ofahimsa, "respect for life". Protecting a brahmana, a cow, a woman or a child at the cost of one's own life leads to moksha, the liberation of the soul.
" Death, without the hope of reward, for brahmins and cows, or in defense of women and children, guarantees bliss for those who are not part of the rya community. Ahimsâ, truthfulness, abstention from appropriating the property of others, purity and control of the senses, Manu thus declared that all this can be considered the summary of Dharma [...]. " Manava-Dharma-Shastra X.62, 63.
The Hindu law treatise also lays down strict penalties for anyone who kills a bovine.
" He who has committed the crime of killing a cow drinks a decoction of barley grains for the first month; having shaved off all his hair and covering himself with the skin of the killed cow, he must live in a stable. For the next two months, he eats a small quantity of food, without any salt, meals being limited to four, and must bathe in cow urine, keeping his senses under control. During the day, he must follow the cows and, standing erect, inhale the dust raised by their hooves; at night, after their service and worship, he must remain in the position called virasana. With self-control and without anger, he must stand when they stand, follow them when they walk and sit when they lie down. When a cow is ill, or threatened by thieves, tigers and so on, or has fallen, or is stuck in a swamp, he must rescue it by all possible means; in the heat, in the rain, or in the cold, or when the wind is blowing violently, he must not seek shelter, without first protecting the cows according to his ability. Nothing is to be said, if a cow eats anything in its own house or in another, or in a field or on the beaten ground, or if a calf drinks its milk. The slayer of a cow who serves cattle in this way, his guilt goes away, after three months, for the fact of having killed a cow. But after he has fully performed the penance, he must give to the veda-knowing brahmanas, ten cows and a bull, or if he does not possess so many possessions, he must offer them everything he has. " Manava-Dharma-Shastra XI.
The place of the cow in Hinduism
As the Aryans arrived in India around 1,500 B.C. as pastoralists, they naturally accorded cows a special and primordial place in their sacred texts. Milk feeds not only men, but also the gods. Consequently, everything that comes from cows is sacred. Milk, curds and clarified butter (ghee) provide sustenance, and are also considered elements of purification in religious rituals. Statues in temples are regularly washed in milk baths. Clarified butter is used as fuel for the sacred fire of oil lamps during pujas. It is also an important part of the diet, and its use is one of the pillars of Ayurvedic cuisine. Ghee is prized for its nutritive, regenerative and antioxidant properties. Its high price makes it a luxury food. Curdled milk is offered as food for the gods. Urine and excrement are also collected. The former is considered a tonic and a medicine. The therapeutic benefits of cow urine have never been scientifically demonstrated. Nevertheless, the belief remains tenacious. The most fervent Hindus claim to drink cow's urine to maintain good health. In the early days of the Covid-19 epidemic, devotees gathered in Delhi to drink cow's urine from clay cups, in the belief that they would be protected from the coronavirus. Ayurvedic medicine prescribes the consumption of cow urine for leprosy, ulcers, fevers, kidney and liver disorders, asthma, psoriasis and even certain cancers. Cow dung is collected by housewives and dried. They are used as fuel for cooking fires. When mixed with mud, they play an antiseptic role and repel insects. This paste is used in the traditional plastering of adobe houses and floors.
The vedas invite cows to graze freely, which explains why cattle roam absolutely everywhere in the country. They can be found along country roads or in the endless traffic jams of Delhi or Mumbai, sprawled across the streets or nonchalantly crossing the highways. No one seems to mind their presence, and contrary to appearances, they have an owner. India, no stranger to paradox, allows its most sacred animals to graze on the garbage littering its roadsides and streets. Traditionally, the first roti of the day is given to a cow. They know this well, and look out for their pittance in front of houses early in the morning. Similarly, it's not uncommon to see farmers selling fodder on the roadside. Motorists stop, make a donation, and some of the fodder is given to a passing cow. The money is usually collected for the gosala, the farms that take in old cows, and the good deed will attract the favorable auspices of the gods upon the donor.
The cow, a political animal
In 2017, the ruling Hindu nationalist BJP party is attempting to close all cow slaughterhouses in the country. The decision is seen as a move to harm the Muslim community, which consumes beef. The Indian government faced an outcry from residents of the southern states (Kerala, Karnataka, Tamil Nadu) where some Hindus eat cow meat, as do Muslims and Christians. Resistance was organized and the government abandoned its project. Nevertheless, the state of Uttar Pradesh, headed by a nationalist Brahmin, closed down all illegal slaughterhouses and banned cow slaughter. Extremist Hindus organized a series of rampages against alleged players in the beef industry, killing 48 people, most of them Muslims. But what they didn't foresee was that the proliferation of cows would lead to local anger. Before, old cows that no longer produced milk were taken to the slaughterhouse. Now, they invade the streets of small towns and ruminate in the fields. Farmers are forced to feed and care for them to no avail, often preferring to discretely abandon them. In turn, farmers are forced to protect their fields by erecting barbed wire or lighting fires at night. The police have been forced to make arrests, all the more so since the Uttar Pradesh government has required them to adopt at least one cow per police station, "to set an example". Faced with this proliferation of cattle, the regional government has introduced a tax in 2019 to raise funds to build and maintain shelters for abandoned cows. It plans to collect urine and transform it into medicinal products. But potential consumers have yet to be convinced, and despite all the supposed virtues of cow urine, few are taking the plunge, even among the most fervent believers.
