Vol. 7 · pages 341–345

THE UNTOUCHABLES : DID THE HINDUS... BEEF ? 323 CHAPTER XI DID THE HINDUS NEVER EAT BEEF ? TO the question whether the Hindus ever ate beef, every Touchable Hindu, whether he is a Brahmin or a non-Brahmin, will say ‘no, never’. In a certain sense, he is right. From times no Hindu has eaten beef. If this is all that the Touchable Hindu wants to convey by his answer there need be no quarrel over it. But when the learned Brahmins argue that the Hindus not only never ate beef but they always held the cow to be sacred and were always opposed to the killing of the cow, it is impossible to accept their view. What is the evidence in support of the construction that the Hindus never ate beef and were opposed to the killing of the cow? There are two series of references in the Rig Veda on which reliance is placed. In one of these, the cow is spoken of as Aghnya. They are Rig Veda 1.164, 27; IV.1.6; V 82-8; VII.69. 71; X.87. Aghnya means ‘one who does not deserve to be killed’. From this, it is argued that this was a prohibition against the killing of the cow and that since the Vedas are the final authority in the matter of religion, it is concluded that the Aryans could not have killed the cows, much less could they have eaten beef. In another series of references the cow is spoken of as sacred. They are Rig Veda VI.28.1.8. and VIII, 101. 15. In these verses the cow is addressed as Mother of Rudras, the Daughter of Vasus, the Sister of the Adityas and the Centre of Nectar. Another reference on the subject is in Rig Veda VIII. 101. 16 where the cow is called Devi (Goddess). Raliance is also placed on certain passages in the Brahmanas and Sutras. There are two passages in the Satapatha Brahmana which relate to animal sacrifice and beef-eating. One is at III. 1.2.21 and reads as follows :- “He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox, for the cow and the ox doubtless support everything here on earth. The gods spake, ‘verily, the cow and the ox support everything here; come, let us bestow on the cow and the ox whatever vigour belonged to

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES324 other species (of animals); and therefore the cow and the ox eat most. Hence were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going to the end (or, to destruction)... Let him therefore not eat (the flesh) of the cow and the ox.” The other passage is at 1, 2, 3, 6. It speaks against animal sacrifice and on ethical grounds. A similar statement is contained in the Apastambha Dharma Sutra at 1, 5, 17, 29. Apastambha lays a general embargo on the eating of cow’s flesh. Such is the evidence in support of the contention that the Hindus never ate beef. What conclusion can be drawn from this evidence? So far as the evidence from the Rig Veda is concerned the conclusion is based on a misreading and misunderstanding of the texts. The adjective Aghnya applied to the cow in the Rig Veda means a cow that was yielding milk and therefore not fit for being killed. That the cow is venerated in the Rig Veda is of course true. But this regard and venerations of the cow are only to be expected from an agricultural community like the Indo-Aryans. This application of the utility of the cow did not prevent the Aryan from killing the cow for purposes of food. Indeed the cow was killed because the cow was regarded as sacred. As observed by Mr.Kane: “It was not that the cow was not sacred in Vedic times, it was because of her sacredness that it is ordained in the Vajasaneyi Samhita that beef should be eaten.” 1 That the Aryans of the Rig Veda did kill cows for purposes of food and ate beef is abundantly clear from the Rig Veda itself. In Rig Veda (X. 86.14) Indra says:- “They cook for one 15 plus twenty oxen”. The Rig Veda (X.91.14) says that for Agni were sacrificed horses, bulls, oxen, barren cows and rams. From the Rig Veda (X.72.6) it appears that the cow was killed with a sword or axe. As to the testimony of the Satapatha Bramhana, can it be said to be conclusive? Obviously, it cannot be. For there are passages in the other Bramhanas which give a different opinion. To give only one instance. Among the Kamyashtis set forth in the Taittiriya Bramhana, not only the sacrifice of oxen and cows are laid down, but we are even told what kind and description of oxen and cows are to be offered to what deities. Thus, a dwarf ox is to be chosen for sacrifice to Vishnu; a drooping horned bull with a blaze on the forehead to Indra as the destroyer of Vritra; a black cow to 1 Dharm Shaslra Vichar (Marathi) p, 180.

THE UNTOUCHABLES : DID THE HINDUS... BEEF ? 325 Pushan; a red cow to Rudra; and so on. The Taittiriya Bramhana notes another sacrifice called Panchasaradiya-seva, the most important element of which was the immolation of seventeen five-year old humpless, dwraf-bulls, and as many dwarf heifers under three yearold. As against the statement of the Apastamba Dharma Sutra, the following points may be noted. First is the contrary statement contained in that Very Sutra. At 14, 15, 29, the Sutra says :- “The cow and the bull are sacred and therefore should be eaten”. The second is the prescription of Madhuparka contained in the Grahya Sutras. Among the Aryans the etiquette for receiving important guests had become settled into custom and had become a ceremony. The most important offering was Madhuparka. A detailed descriptions regarding Madhuparka are to be found in the various Grahya Sutras. According to most of the Grahya Sutras there are six persons who have a right to be served with Madhuparka namely; (1) Ritwija or the Brahmin called to perform a sacrifice, (2) Acharya, the teacher, (3) The bridegroom (4) The King (5) The Snatak, the student who has just finished his studies at the Gurukul and (6) Any person who is dear to the host. Some add Atithi to this list. Except in the case of Ritvija, King and Acharya, Madhuparka is to be offered to the rest once in a year. To the Ritvija, King and Acharya it is to be offered each time they come. What was this Madhuparka made of ? There is divergence about the substances mixed in offering Madhuparka. Asv.gr and Ap.gr. (13.10) prescribe a mixture of honey and curds or clarified butter and curds. Others like Par.gr. 13 prescribe a mixture of three (curds, honey and butter). Ap.gr.(13.11-12) states the view of some that those three may be mixed or five (those three with fried yava grain and barley). Hir.gr.I, 12, 10-12 give the option of mixing three of five (curds, honey, ghee, water and ground grain). The Kausika Sutra (92) speaks of nine kinds of mixtures, viz., Brahma (honey and curds). Aindra (of payasa), Saumya (curds and ghee), Pausna (ghee and mantha), Sarasvata (milk and ghee), Mausala (wine and ghee, this being used only in Sautramanai and Rajasuya sacrifices), Parivrajaka (sesame oil and oil cake). The Madhava gr.I.9.22 says that the Veda declares that the Madhuparka must not be without flesh and so it recommends that if the cow is let loose, goat’s meat or payasa (rice cooked in milk) may be offered; the Hir.gr. 1.13, 14 says that other meat should be offered; Baud.gr. (1.2,51-54) says that when the cow is let off, the flesh of a goat or ram may be offered or some forest flesh (of a deer,

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES326 etc.) may be offered, as there can be no Madhuparka without flesh or if one is unable to offer flesh one may cook ground grains. Thus the essential element in Madhuparka is flesh and particularly cow’s flesh. The killing of cow for the guest had grown to such an extent that the guest came to be called ‘Go-ghna’ which means the killer of the cow. To avoid this slaughter of the cows the Ashvalayana Grahya Sutra (1.24.25) suggests that the cow should be let loose when the guest comes so as to escape the rule of etiquette. Thirdly, reference may be made to the ritual relating to disposal of the dead to counter the testimony of the Apastamba Dharma Sutra. The Sutra says 1 :- “1. He should then put the following (sacrificial) implements (on the dead body) 2. Into the right hand the (spoon called) Guhu. 3. Into the left the (other spoon called) Upabhrit. 4. On his right side the wooden sacrificial sword called Sphya, on his left side the Agnihotrahavani (i.e., the laddle with which the Agnihotra oblations are sacrified). 5. On his chest the (big sacrificial laddle called) Dhruva. On his head the dishes. On his teeth the pressing stones. 6. On the two sides of his nose, the two smaller sacrificial laddies called Sruvas. 7. Or, if there is only one (Sruva), breaking it (in two pieces). 8. On his two ears the two Prasitraharanas (i.e, the vessels into which the portion of the sacrificial food belonging to the Brahmin) is put 9. Or, if there is only one (Prasitraharana), breaking it (in two pieces). 10. On his belly the (vessel called) Patri. 11. And the cup into which the cut-off portion (of the sacrificial food) are put. 12. On his secret parts the (staff called) Samy. 13. On his thighs two kindling woods. 14. On his legs the mortar and the pestle. 15. On his feet the two baskets. 16. Or, if there is only one (basket), breaking it in two pieces. 17. Those of the implements which have a hollow (into which liquids can be poured) are filled with sprinkled butter. 1 Kane’s vol. II. Part I p. 545.