From: raju g <iamrsg@gmail.com>
Date: Fri, Oct 16, 2015 at 4:38 PM
Subject: Re: [ ::: ♥Keep_Mailing♥ ::: ]™ IS COW YOUR MOTHER
To:
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 description 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.l3 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.L, 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), Saurnya (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.l.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, 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 Ashvateyana 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 (Kane's vol. II, Part I, p. 545.):
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 laddles 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.
18. The son (of the deceased person) should take the under and the upper mill-stone for himself.
19. And the implements made of copper, iron and earthenware.
20. Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, 'But on the armour (which will protect thee) against Agni, by that which comes from the cows.' (Rig Veda. X. 16.7).
21. Taking out the kidneys of the animal he should lay them into the hands (of the dead body) with the verse, escape the two hounds, the sons of Sarma (Rig Veda X 14.10) the right kidney into the right hand and the left into the left hand.
22. The heart of the animals he puts on the heart of the deceased.
23. And two lumps of flour or rice according to some teachers.
24. Only if there are no kidneys according to some teachers.
25. Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased) and having covered it with its hide, he recites when the Pranita water is carried forward (the verse), 'Agni do not overturn this cup,' (Rig Veda, X. 16.8).
26. Bending his left knee he should sacrifice Yugya oblation into the Dakshina fire with the formulas 'To Agni Svaha, to Kama Svaha, to the world Svaha, to Anumati Svaha'.
27. A fifth (oblation) on the chest of the deceased with the formula 'from this one verily thou hast been born. May he now be born out of thee. To the heaven worlds Svaha.' "
From the above passage quoted from the Ashvalayan Grahya Sutra it is clear that among the ancient Indo-Aryans when a person died, an animal had to be killed and the parts of the animal were placed on the appropriate parts of the dead body before the dead body was burned.
Such is the state of the evidence on the subject of cow-killing and beef-eating.
Mr Raju, thanks for letting us know that cow was a sacrificial animal in vedic times. However, I would like you to furnish us with the relative Richa of that particular veda which says so. If you can't find any such evidence, please don't quote such ill informed article.
--On 14 Oct 2015 17:54, "raju g" <iamrsg@gmail.com> wrote:To view this discussion on the web visit https://groups.google.com/d/msgid/keep_mailing/CANjNA9KqyfZw-J1%2B%2BS_Sw0AjMRs1GzpHr0HHOvFvSjFVXcL39w%40mail.gmail.com.There is copious evidence that the Vedic Aryans sacrificed cows and ate beef. In the Vedas there are references to various kinds of sacrifice in which cows were killed and its flesh was eaten. This practise continued in the post-Vedic period, up to the pre-Mauryan period. Gradually, from the Mauryan period onwards references to cow killing begin to figure less in our sources. The Brahmins, who were the main proponents of the sacrifices, now began to discourage and even disapprove of the killing of the cow as they moved from administrative plain to much higher authoritative roles in many kingdoms. Their linked their idea with the idea of Kaliyuga, which is first enunciated in the Mahabharata and the early Puranic texts belonging to the post-Mauryan and Gupta period.
Cow killing was slowly given up due to non-availability of Brahmin slaughterers and beef gradually disappeared from the Brahminical food menu; it now became part of the food culture of the other castes whose number increased over time.
Cow became a more emotive cultural symbol with the rise of the Maratha kingdom and Shivaji, who is considered to be the saviour of Brahmins . This animal became a mark of Maratha Hindu identity mainly during this time. From then onwards, cow has become an important factor in India's communal politics.
So cow killing, associated with many Vedic sacrifices, tended to lose its importance over time. In the post-Mauryan and Gupta periods and subsequent centuries, the Brahminical injunctions discourage and disapprove of cow slaughter. So we are going to the age old caste regime where Brahmanism will rule the state.
--On Mon, Oct 12, 2015 at 2:25 PM, Chandra Segaran Nair Krishnan Nair <chandra1510@gmail.com> wrote:I concur with this view.I believe the learned ex judge should know the rights he expressed cannot be exercised when eating pork in a Muslim country,so it is in India a Hindu country.This man should meet with same fate as did the guy who defied the ban on slaughtering cows.
On Oct 10, 2015 5:02 AM, "RAVI GOPAL" <rg552718@gmail.com> wrote:--Cow is the most sacred of all animals. When People play politics in the name of religion nothing can be done.Supreme Court or Judiciary normally give their valued opinion and judgement after 20 or 25 years after the incident happened.Let our dear former Supreme Court Judge Mr. Katju wait for another 20 years to give his opinion or judgement on COW and till such timelet him understand ancient Indian Culture and importance of Sacred Cow. Indian Executive and Judiciary is full of selfish people andthat is the reason why dishonesty, corruption, black money etc., etc., are calling the shots. If Indians are successful the credit goes to ourfarmers and businessmen who work 18 hours a day. If we are not successful it is only on account of lethargy and inaction and selfishinterests of our Executive and Judiciary. What is needed is a good self introspection by everyone including former/present exeutive and Judiciary.RAVI--On Fri, Oct 9, 2015 at 8:25 PM, Koshy M K <koshymelekuttu@gmail.com> wrote:Yes, mother in the shelter and cow in Pooja room, Is that we Indians need to follow?
Sent from my iPadKatju is a mad person. No one should take him seriously. Few years back he claimed that all Indians are idiots. he wants to be in news by any means. He preaches history, culture and even Maths. God help him. He may claim one day he is God..--On Sun, Oct 4, 2015 at 6:53 AM, Mohamed Jaffer <mjkassam@gmail.com> wrote:--Cow Cannot Be Anyone's Mother,It's Just Another Animal: KatjuDescribing lynching of a man near Delhi over rumours that he had consumed beef
as "politically motivated", former Supreme Court judge Markande Katju today said
cow was just another animal "which cannot be anyone's mother".
"Cow is just an animal and an animal cannot be anyone's mother,
if I like to eat beef then what's harm in it, even people worldwide consume beef,
if I like to eat then who can stop me..."
he said during a function at Banaras Hindu University here.
Katju said he too ate beef and was not harm in it.
"Are those people across the world who eat beef are bad and only we (in the country)
who don't eat are saints and seers, whats harm in it when people eat beef,
I too eat and will even continue to eat further..." he said.
The former Allahabad High Court judge strongly condemned the killing of the man
in Dadri and demanded severe punishment to those involved in it.
"I too came to know from media and others that an announcement was made
from (inside) a temple that a man eats beef and then mob rushed and lynched that man.
"What could be more unfortunate than this that a man is killed on the basis of
rumour and for no other reason. The culprits must be given severe
punishment at an earliest," he told reporters.
Later, agitated over Katju's remarks, several students staged
protest and shouted slogans against him.
They also tried to block the way of Katju while he was heading to the seminar hall.
Later the security guards shielded Katju and took him wit them.
Iqlakh was dragged out of his home and stoned to death on a village street after a
public announcement from the local temple that the family had slaughtered a calf and
eaten its meat. While Iqlakh died, his 22-year-old son Danish is battling for
life at a hospital following two brain surgeries.
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