Note: I recognize that many people in India genuinely care for cows and do wonderful things, such as feeding them daily, protecting them from harm, providing medical treatment when needed, and running Gaushalas for abandoned and injured cows. This blog is not intended to offend those individuals. What I have written here is based on facts and my perspective. If you do not have an open mind and are easily offended, I suggest you do not read further, as certain facts might upset you. However, if you are open-minded and willing to confront harsh and bitter truths, then please continue.
While the cow is not the national animal of India, it holds a sacred status, particularly among followers of dharmic faiths.
Despite this revered position, cows in India continue to face significant suffering. In this blog, we will explore the journey from their sacred status to the various causes of their suffering.
The Nature Of Hinduism
To understand why the cow is considered sacred in Hinduism, we must first grasp the essence of Hindu beliefs.
Generally, there are two types of religious faiths in the world. The first type believes in one God who created everything in the world for their consumption, viewing life as a test where they can use or exploit resources as needed since the world is temporary anyway.
The second type believes that if there is a god, then He, She, or It has created everything not for the consumption of anyone but as an interdependent system. In these wise philosophies, the focus is on living harmoniously with nature.
Hinduism falls under the latter category, and in it, nearly every animal is regarded as sacred, from cow to elephant, tiger, and even snake.
Not just animals but trees, rivers, mountains, and even tools of livelihood are also considered sacred.
The deep respect for animals and nature in Hinduism did not develop overnight; it evolved over thousands of years.
Scriptural References That Sanctified the Cow
In various Hindu scriptures, the cow is held in high reverence, and its sanctity is deeply embedded in religious teachings.
गावो विश्वस्य मातरः। Gāvo viśvasya mātaraḥ. Cows are the mothers of the world.
- Manusmriti: In Manusmriti (11.109), the life of a cow is equated with that of a human. It states: “One who kills cows or humans should be severely punished; such a person must not be tolerated in society.”
- Skanda Purana: The Skanda Purana regards killing a cow as one of the gravest sins. It asserts: “There is no sin greater than killing a cow. The cow is the most sacred entity in the world and is said to embody all gods.”
- Ramayana: According to Valmiki’s Ramayana (Bala Kanda, 14.32), cows are symbols of peace: “Cows bestow peace.”
- Garuda Purana: The Garuda Purana (1.108.34) emphasizes the cow’s integral role in life on Earth: “Without cows, no activity can take place on Earth. By their grace, one attains heavenly bliss.”
- Bhagavad Gita: In the Bhagavad Gita (10.28), Krishna identifies himself with the cow: “Among cows, I am the wish-fulfilling cow (Kamadhenu).”
Furthermore, cows are closely associated with several Gods and Avatars. For instance, Krishna is depicted as a cowherd, Shiva has Nandi the bull. These are the few verses and things that highlight the reverence and importance of cows in Dharmic culture.
Why People Call the Cow ‘Mother’
In Hindu philosophy, the title of “mother” given to cows is deeply rooted in respect and reverence. When something is called “mother,” it means that it deserves the respect and protection of the community. This concept is not unique to Hinduism; it is seen in various other nature-centric cultures that honor natural phenomena. For example:
- Japan: The goddess Inari is associated with rice, fertility, and agriculture and is revered as a motherly figure.
- Ancient Greece: Gaia, known as Mother Earth, represents the nurturing aspect of nature.
In Bharat, not only cows but also sacred plants like Tulsi and rivers like Ganga are revered as mothers, with Bharat itself also regarded as Maa. This reflects the belief that anything associated with creation, sustenance, and nourishment is intrinsically connected to the concept of motherhood.
In ancient Bharat (India), dairy products like ghee, milk, and curd were staples in the diet, essential for health and nutrition, and were primarily produced from domesticated cows. To prevent the potential exploitation of these cows for their milk, the Rishi Munis (sages) of that time bestowed upon cows the title of ‘mother.’ This title carries significant weight, ensuring that cows are treated with the utmost respect and care.
If you open any Hindu scripture, without any ‘Prakshipt’ (interpolations) or recent modifications, you will find teachings that emphasize the importance of treating cows with kindness and respect. This designation of ‘mother’ and multiple mention in scriptures imbues the cow with a sacred status, promoting its protection and reverence.
What Went Wrong? Why Are Sacred Cows Suffering in Modern Bharat?
Looking at Bharat’s history, we can see many mistakes and tragedies over the past 1,000 years that have harmed Bharat’s culture and the mindset of its people, which in turn has affected the condition of cows today.
Corruption Leading to Poverty and Cultural Decline
In ancient Bharat, people were organized into different work groups under the system called Varna Vyavastha (Brahmins – priests and scholars, Kshatriyas – warriors and rulers, Vaishyas – merchants and traders, and Shudras – laborers and service providers).
This class system still exists in the modern world, not just in India. Critics often condemn Varna system just to deflect from their own societies, which historically created two additional classes: second-class citizens (Kafirs or infidels) and slaves.
Initially, the Varna system in India was flexible, allowing individuals to move up or down based on their nature, skills, education, knowledge, and inherent talent rather than by their birth. However, over time, some corrupt Brahmins and kings manipulated the system, making upward mobility nearly impossible for ordinary people. This distortion of the original system, often supported by interpolations in scriptures, led to a rigid social hierarchy. As a result, a person born into a laborer’s family could no longer aspire to other roles, leading to extreme nepotism.
This inflexible system led to generations of Brahmins, kings, ministers, and soldiers who lacked the necessary talent and dedication for their roles. As society prioritized birth over merit, the upward trajectory of Indian civilization declined, leaving a large segment of the population poor and uneducated.
Despite the natural intelligence and potential within Indian society, this rigid structure contributed to ineffective leadership, internal conflicts, and slower societal progress.
Although there were occasional anomalies—individuals who broke through this nepotism and created their own legacies—these were rare and insufficient to bring about widespread change. Bharat did not see a leader capable of uniting the princely states and initiating the Indian renaissance that history had paused.
Meanwhile, history brought forth the rise of Islam in the Middle East, an intolerant religion that spread through violent conquest. When Islamic invaders arrived in a weakened India, they found it easier to conquer and forcibly convert parts of the population they ruthlessly subdued.
While many non-Brahmins resisted conversion, others, driven by fear for their lives, poverty, and desperation, could not. The atrocities committed by these invaders further exacerbated poverty, superstition, low literacy rates, and ignorance among Hindus. The conquerors treated Hindus as second-class citizens (Dimmi), similar to how Hitler treated Jews in Nazi Germany.
This is Quwwat-ul-Islam Mosque which was built between 1192 and 1316 by destroying 27 Hindu and Jain temples. “Quwwat-ul-Islam” means “Might of Islam”; the name was given to instill fear and to boast about the power of Islam. This practice of destroying houses of worship of other religions and converting them into mosques is not new. You might be surprised to learn that even when Mecca was conquered by Mr. Muhammad and his followers, they destroyed 360 idols in the Kaaba, which was a multi-faith temple and now muslims go there for pilgrimage. In India, when temples were destroyed, the gods’ idols were placed in the stairs of mosques, and cows were slaughtered inside the temples to demonstrate the powerlessness of Hindu gods.
Almost every major Hindu temple in northern India was destroyed, and mosques were built on their ruins. These temples were not just places of worship but also centers of learning where people from all backgrounds received basic education. Renowned universities like Taxila and Nalanda were burned to the ground, further eroding the intellectual fabric of Indian society.
As people witnessed the destruction of temples, the slaughter of cows, and other brutal acts by invaders, some began to doubt their gods, wondering why divine intervention did not come to save their loved ones and sacred animals. This doubt led some people to change their religion.
The physical and psychological trauma from this Islamic reign of terror forced people into a mindset focused entirely on survival, often disconnecting them from the principles of nature and harmony.
With survival becoming the primary concern, many abandoned spiritual matters, philosophies, and cultural practices. As Indian sages have wisely noted, ‘A hungry stomach takes precedence over the worship of God.’ When people are desperate for food, they lose interest in these higher pursuits, prioritizing survival above all else.
After centuries of struggle when Indian kings started winning back their motherland from these invaders, European powers arrived with their guns and ships, initially as merchants but soon as rulers. Indians became almost like slaves to these foreign powers, who committed similar atrocities.
For example, in Goa, many Hindu temples were destroyed by the Portuguese, who also initiated forceful conversions. Those who resisted were publicly killed in the most brutal fashion. Similar actions were taken by the British, Dutch, and others in different parts of India, driven by the pursuit of money and resources.
Almost 800 years of invasions and foreign rule created a defeated mentality that has been carried forward to the present generation, where immediate needs often overshadow traditional values.
Bharat, which had learned its lesson from thousands of years of wisdom and experience—disrespecting women, harming animals, and mistreating transgender individuals was understood to be wrong—saw a drastic change under the influence of these intolerant religions.
The society that was once slowly moving towards veganism, complete harmony with nature, and respect for women and gender diversity, began to erode. The Kinnars (transgender individuals) started begging, women who were once seen as powerful figures became property of men, and non-vegetarianism became more common in the Indian diet.
Cultural Decline, Materialism, and Political Incompetence
The decline of Indian culture accelerated when Nehru gained power in free India. Instead of steering India toward becoming a civilizational state that integrated ancient wisdom with modern science, he laid the foundation for a secular India—a mindset that, in practice, became anti-Dharmic, often viewing Dharma negatively and promoting appeasement politics.
It’s puzzling why Nehru was called “Pandit.” He drank alcohol, smoked, ate meat, and partied. Some experts even suggest he was a womanizer. His rise to the position of Prime Minister was a product of nepotism, which is both ironic and troubling. Nehru also believed in the Aryan Invasion Theory, a narrative created by Western scholars to downplay the antiquity and originality of Indian civilization.
Many leaders of his time urged Nehru to implement a nationwide ban on cow slaughter. However, he refused, citing the need for secularism. It’s important to note that the demand was not to make cows the national animal or grant them divine status, but he still did not take action.
This decision was less about upholding secular values and more about appeasing those who had voted for Jinnah and the Muslim League in the 1945-46 elections—people who supported the division of India.
The so-called leader of this minority, Muhammad Ali Jinnah, infamously said, ‘I eat cows; how can I live with those who worship them?’ Nehru’s refusal to ban cow slaughter was also driven by his desire to build a legacy as a champion of secularism, hoping to garner attention and praise from Western media, particularly in the UK.
After Nehru’s death, his daughter Indira Gandhi became Prime Minister, again through nepotism. The tradition of rigid Varna Vyavastha, or caste-based hierarchy, didn’t end in modern India. Indira Gandhi’s rule had its positives, but it could have been far more effective had a capable, visionary Indic leader been at the helm.
One of her notable initiatives was the White Revolution, which, while successful in boosting milk production, led to the exploitation of cows on an unprecedented scale. The Indian connection with nature and harmony had already been weakened and forgotten, and the White Revolution further eroded it.
British-introduced practices like artificial insemination in India, which were later used, exacerbated the exploitation of cows during the White Revolution or Project Food. To me, this practice is akin to the rape of cows, done solely to extract more milk.
The sacred status of cows as ‘mother’ was diminished as Indians, descendants of those who once revered these animals, began artificially impregnating them. Genetically modified cows were imported into India, and these innocent creatures turned into mere milk factories in a land once known as Bharat—the land of seekers.
The lucrative milk industry saw many farmers buying cows, artificially impregnating them, and extracting nearly all of their milk, often leaving little or none for the calves, leading to their death. Even after these calves died, their skins were removed and sold to leather factories.
Once these cows stopped producing milk, they were abandoned. Male calves were also abandoned because modern farming techniques no longer required bulls, and feeding and caring for them became costly and burdensome.
These abandoned creatures wandered into cities, searching for food in garbage dumps. I was inspired to write this blog after witnessing such heartbreaking scenes. Often, these animals are hit by vehicles, severely injured, and left without help. Some die after consuming plastic bags while scavenging for food. It’s truly tragic what has happened to a society that was once wise and deeply connected to nature.
Political Incompetence, Cultural Erosion, and the Rise of Non-Vegetarianism
Political incompetence in India has led to a series of unfortunate developments, one of the most troubling being the appeasement of certain groups, resulting in widespread cow slaughter across many states. In regions where communists, the Congress party, and other anti-Hindu parties hold power, vote-bank politics often take precedence over cultural and ethical considerations.
For example, in states like West Bengal and Kerala, illegal cow slaughter occurs in certain areas, and the meat is consumed by those who claim to be part of a peaceful minority. The reasons behind this are twofold: first, cows hold deep significance in Dharmic philosophies; and second, because they are so important, killing and eating them sends a message that says, “See, we are eating the animal you consider holy.”
These abandoned cows are frequently smuggled by slaughter mafias, packed into trucks, and taken to specific locations in India where they are killed alongside other cattle. In cities like Hyderabad, cows are sometimes sacrificed alongside goats during Eid, perhaps as a way to assert religious dominance.
Despite this, no political party has taken strong action to completely ban cow or cattle slaughter, as the industry has become a massive enterprise. Buffalo meat, for instance, is exported to Asian and Middle Eastern countries.
Even when a political leader attempts to address this issue, certain groups—often the so-called woke, liberal, and minority factions—argue, “It’s my life, my rules, my body, and I have every right to eat whatever I want.” To protest, they even organize beef parties. According to their flawed logic, animals have no life, no say in whether they want to die for someone’s meal or slaughtering ritual.
These individuals, who often flaunt their love for animals in their social media bios and take to the streets with candles when a stray dog is harmed, seem to lack consistency in their values. For them, some animals are cute, while others are merely food—a sentiment that reflects the superficial understanding of ethics prevalent in certain sections of society, which is a result of the trauma of Indian history, globalization, left-leaning media, and so-called secularism.
What these people fail to grasp is that no animal in this world wants to die or suffer for human food consumption, clothing, or entertainment.
In Dharmic culture, every living being is believed to have a soul, making it morally wrong to harm animals. In contrast, some Middle Eastern religions teach that this world is temporary and a test before reaching paradise, where believers are promised eternal rewards like virgins, rivers of honey and milk, and lush gardens. According to their scriptures, animals are considered to exist for human consumption.
Some people continue to indulge in eating meat because the media, Bollywood, and celebrities perpetuate the notion that meat consumption is “cool.” Major food delivery brands frequently highlight meat dishes in their advertising, while some celebrities casually boast about being “big beef fans.”
Allegedly, some Indian cricketers’ restaurant bills have been leaked, revealing that they consume beef while abroad. Many NRI Indians (Dharmic), especially some Sikhs, adopt the practice of eating beef when they go abroad and subtly promote it through social media.
It also seems that some people are lazy when it comes to food, leading their kids to eat outside. Their friends and colleagues introduce them to meat, saying it’s okay, and they like it and make them non-vegetarian.
This same pattern occurs with smoking and alcohol when parents don’t instill good values in their kids. As I said, meat is seen as cool these days, and there’s an overrated dish called biryani, which is essentially veg pulao with meat. FOMO (Fear of Missing Out) and YOLO (You Only Live Once) make people try dumb things.
It’s no surprise that when these meat eaters think of chicken, they envision a cooked dish rather than the bird itself. Similarly, when people think of a cow, then they imagine milk, cheese, or ghee, while others see it as a source of meat or a money-making machine.
Can anything be done to improve the fate of cows and other animals?
Yes, several steps can be taken to address this issue. First, both artificial insemination and forced breeding should be completely stopped. Calves should be allowed to drink their mother’s milk, and cows should be respected as living beings with divine significance, not merely as commodities, as our ancestors did thousands of years ago. Cows should be kept in environments where they can roam freely and enjoy proper nourishment.
Second, the abandonment of cows should be strictly prevented, as abandoned cows are often targeted by slaughter mafias. Additionally, developing a lab-grown alternative to cow’s milk could help reduce the exploitation of cows and provide a more ethical option. By taking these measures, we can restore respect to these creatures who have historically been important to us, even though modern, urban lifestyles and supermarket shopping have disconnected us from them.
Lastly, a complete ban on cow slaughter should be implemented. Despite the fear of protests—such as those seen during the politically motivated Khalistani farmers’ protests or the Anti-hindu CAA protests, which were sponsored by anti-India elements—the government must demonstrate the necessary courage and political will to enforce this ban. Those who truly believe in this cause are often busy with their 9-to-5 jobs and might not be able to mobilize support as effectively as those who protested loudly for other politically motivated causes.
But they have to make the hard decisions while at the same time communicating very clearly with the public the reasons behind the decisions and revealing the true faces of these protestors smartly with facts.
