From https://archive.org/details/StudyOfCowInSanskritLiterature THE STUDY OF COW IN SANSKRIT LITERATURE B.V.V.S.R. SHARMA gdk publications 3623, Chawri Bazar, Delhi- 110006 •© COPYRIGHTS RESERVED First Published 1980 Price : Rs. 60.00 WStf'YT fifsr • (9-cPo * m "~£3bJp?/Sh~' - ' •* fe4i.~ Published by GDK PUBLICATIONS 3623, Chawri Bazar, Delhi-110006 Printed by P.L. Printers, C-3/19, Rana PratapBagh, New Delhi-110009 at Saraswati Printing Press, Moujpur, Delhi. Dedicated with holy reverence to Dr. V , Subbaraogaru The study of Cow is as good as the very study of “Dana” and “Dharma”. The study of Cow is identical with Dharma, because in the Vedas, in the Dharma !§astras ? in the Itihasas, in the Puranas and even in the classical literature, wherever there is discussion on Dana .and Dharma, the importance of Cow is also stressed. Therefore, the study of Cow is the study of Dharma itself. Though some aspects of the study of Cow have already been •dealt with by scholars, they are scattered all over the various branches of Sanskrit Literature. So, a detailed and critical study •of the Cow has been found to be a desideratum, and has been undertaken by the author and completed. This study has enabled the author to give the readers a glimpse into the spiritual, social, •economical and ethical background of our glorious heritage of •the cow and cowship. The author humbly submits that he does not claim a great amount of originality^ in the composition of this work except for the fact that he has tried, for the first time, in research in Sanskrit to collect, categorise and assess the value of the cow, Tight from the Vedic times down to the present period. He takes the opportunity of conveying his deep sense of gratitude to Dr. V. Subbarao, Professor & Head of the Depart¬ ment of Sanskrit, Andhra University, Waltair, at whose behest the author drew the inspiration to undertake this topic and whose •sage-like personality, wise guidance and inspiring encouragement alone contributed much to the building up of this manuscript. Without his encouragement and guidance, the author would not have been able to present this book in the present form. In fine, the author hereby takes the privilege of acknowledging with thanks the invaluable services and cooperation and sugges¬ tions lavished in seeing to the bringing of the Mss. into a final shape by Dr. P. Sri Rama Murty, Professor, Sanskrit Depart¬ ment, Andhra University, Waltair; Dr. C. Parthasarathy Rao, Reader, Sanskrit Department, Andhra University, Waltair; Sri T. V. N. Iyer, Principal, Narayan’s Type Institute, Ramachandra- puram, E.G. District; Sri M. H. Hashmi, M.A. , LL.B. & Sri Y. Venkatramayya, M.A., English Department, V. S. M. College,. Ramachandrapuram, the Management of VS.M. College, Ramachandrapuram, and also M/s GDK. Publications, Delhi for cooperating with me in bringing out this edition ntatly printed with a nice get up with all the speed. B.V.V.S.R. Sharma. ABBREVIATIONS R.V. Rgveda Y.V. Yajurveda T.S. Taittiriya Samhita V.S. Vajasaneya Samhita A.V. Atharvaveda A.B. Aitareya Brahmana B.U. Brhadaranyakopanisad K.U. Kathopanisad C.U. Chandyogopanisad S.B. Satapatha Brahmana M.S. Manusmrti Ap.G.S. Apastamba Grhya Sutras A.G.S. Asvalayana „ G.G.S. Gobhila „ P.G.S. Paraskara „ S.G.S. San kh ay an a ?> K.G.S. Khadira „ V.R. Valmiki Ramayana M.B. Maha Bharata P.P. Padmapurana S.P. Skandapurana B.V.P. Brahma Vaivartapurana A.P. Agnipuraria G.P. Garuda Purana V.D.P. Visnu Dharmottara Purana B.P. Bhagavata Purana D.B. Devlbhagavata SI.P. Siva Purana M.P. Matsya Purana v.p. Varaha Parana G.S. Garga Samhita BH.P. Bhavaprakasa RVM. Raghuvariisa MSS. Megha Sandesa A.K. AmarakoSa Y.T.P. Yajnatattva PrakaSa A *\ Preface (vii) Abbreviations (ix) ) o 1. Introduction ... 1 V "V 2. Origin of the Cow ... 11 3. Economics of the Cow *• • 31 A 4. Sacrifice and the Cow 53 << 5. Cow Donations and Results ... 61 .4 6. Goloka, The Region of Cows ... 111 0 * '■w 7 7. Sanctity of the Cow ... 127 K J & 9 ~*^ Vi 8. Medicinal Values ... 165 9. Service and Protection of the Cow ... 185 10. Stories Connected with the Cow 209 S has different connotations. In the Sanskrit lexicon ‘Amarakosa’, different meanings are attributed to the word ‘Cow’ viz., Heaven, Arrow, Animal, Speech, Indra’s Weapon, Quarter,. Eye, Ray, Earth and Water. 1 The earliest occurrence of the word in the sense of Cow is in the Rgveda. The word e Cow’ occurs for the first time in the Mandala II. 2 The family books from II to VII are considered to be the oldest portions of the Rgveda. The word also occurs in Mandala I. 3 There Indra is invoked and compared to a good milch cow (Sudugha). In the II Mandala Agni is praised for a graceful reward of cows and steeds through his princely worshippers. Soma is said to have generated the cows in the beginning. 4 Indra discovered the cows hidden in the cave. 5 Another version of Rgveda also echoes the same. 6 It is noteworthy that one of the verses relates to an old fact which probably passed in the later period of Rgvedic times viz.,, that it was the Ahglrasas 7 who created the cow in this world by penance. Sons of Sudhanvan are described as the creators of a cow by virtue of the talents they possessed. 8 The origin of the cow is entirely for the purpose of sacrifice.. It is stated in the Taitittrlya Samhita as follows 9 : Manu desired 12 The Study of Cow in Sanskrit Literature what of earth was sacrificial. He found the poured out ghee. He said ‘who is able to produce this also at the sacrifice ?’ Mitra and Varuna said ‘we are able to produce the cow’. Then they set the cow in motion. Wherever she stepped, there ghee was pressed out; therefore she is called Ghee-footed, that is her origin. In the Brahmanas there are many versions relating to creation. A version 10 will show how the origin of cow has taken place along with the daily sacrifice, i.e. Fire Sacrifice which is conside¬ red one of the most important sacrifices. In the beginning only Prajapati was there. He considered ‘how may I be reproduced ?’ He toiled and performed acts of penance. He produced Agni from his mouth, therefore Agni is a consumer of food. He thus generated him first (Agre) of the Gods, and therefore he is called Agni, for the name Agni is really speaking Agri. Prajapati then considered in that Agni. ‘I have produced a food consumer for myself but in deed, there is no other food here than myself whom verily he would not eat!’ At the tin e this earth was quite bare, there existed neither plants nor trees. For this Prajapati was troubled. Thereupon, Agni turned towards Prajapati with open mouth, and the latter being terrified, became bereft of his own greatness. His own ■greatness is his speech, He desired an offering for hiu.self. He rubbed his hands and because of it obtained both butter offer¬ ing and milk offering both indeed being milk. This offering however did not satisfy him. He poured it away into the fire. From it plants sprang. He rubbed his hands a second time and thereby obtained another offering either a butter offering or a milk offering. But both are indeed milk. By this offering he became satisfied. He doubted ‘Shall I offer it up? Shall I not offer it up?’ Both ways he thought over. His own greatness said to him, ‘Offer it up’. Prajapati was aware that it was his own (Sva) greatness that had spoken to him and so offered it up with a ‘Svaha’. Then that burning one sun rose, and that blowing one, wind, sprang up whereupon indeed Agni turned away and Prajapati having performed offering reproduced him¬ self and saved himself from Agni. Death, as he was about to consume Prajapati. And he who having knowledge of this •offers the Fire Sacrifice on the one hand propagates his species by means of descendants as Prajapati did and on the other- saves himself from Agni, from death, when the latter is about to consume him. And when he dies and he is laid upon the pyre, he is born again out of the fire, the fire only consumes his body. And as if he were born of the fire, he takes his rebirth. He however who does not offer the fire sacrifice, never again springs to new life. Therefore, one must of necessity offer the fire sacrifice. Having offered he rubbed his hands again. Thence a ‘ Vikantaka 5 tree sprang forth, and therefore that tree is suitable for the sacrifice and proper for sacrificial vessels. Thereupon three heroes among the Gods were born viz,, Agni, Vayu and Siirya; and verily whosoever thus knows those heroes among the gods, to him a hero shall be born. They then said “we came after our father Prajapati, let us then create what shall come after us!” Having enclosed a piece of ground they sang praises with the Gayatri Stanza without the ‘him’ and that (with which they enclosed was the ocean and this earth was the praising ground (Astara)). When they had sung praises they went out towards* the East saying ‘will I go back thither! 5 The Gods came upon a cow which had sprung into existence. Looking up at them, she uttered the sound e him\ The Gods perceived that this was the ‘him 5 of the saman (melodious sacrificial chant) for heretofore (their song was) without the ‘him’ but after that it was the real saman. The saman was in the cow; therefore the latter affords- the means of subsistence and so does he afford the means of subsistence whosoever thus knows that ‘him 5 of the saman in the. cow. They said ‘auspicious indeed is what we have produced here 5 . We have produced the cow, for truly, she is the sacrifice and and without her no sacrifice is performed. She is also the food, for the cow indeed is all food. This word (go) then is a name of these cows, and so it is of the sacrifice, let him therefore repeat it, as it were, saying ‘Good Excellent’ and verily whosoever know¬ ing this repeats it, with him those cows multiply, and the- sacrifice will incline to him. This cow, however, Agni coveted, thinking, ‘I would like to mate with her 5 . He united with her and his seed became her milk. Therefore, the latter is cooked, while the cow is raw, for 14 The Study of Cow in Sanskrit literature the milk is Agni’s seed and therefore it is that milk whether it is in a black cow or a red cow, is always white and shining like fire, because it is Agni’s seed. And therefore, it is warm already at the milking, for it is the seed of Agni. Again elsewhere the same Brahmana 11 says Prajapati creates animals out of his vital organs out of his mind he created man, out of his eye the horse, out of his breath the cow, out of his •ear the sheep, out of his voice the goat. According to Atharvaveda there are two versions relating to the origin of the cow. The first version describes the cow as the daughter of Kama. 1 - Kamadhuk or Kamadhenu the cow of Plenty that yields everything that is desired!-" According to the second version 13 the deities begged the cow, using the Brah¬ mins as their mouth. The cow is produced for gods and Brahmins when she first sprang to life. According to the Mahabharata 14 Surabhi sprang from the sea along with Parijata, both are wish-yielders. Goddess of Fortune, Sura and Soma and the Horse Manojava are all pro¬ duced from the sea. There are two different versions also relating to the origin of Surabhi. According to one 16 Surabhi was the daughter of Daksa. She gave birth to Nandnx by her connection with Kasyapa. Nandini took the form of a cow for the welfare of the world. She was •capable of granting all that is desired by one. The meritorious son of Varuna who was called Vasistha, the sage, who after¬ wards became famous as Apava, obtained Nandini for his sacri¬ ficial rites. Another version 18 follows next. At the time of creation, the means of support came first, creatures next. As soon as the creatures were born, they began to cry loudly for their food. Then all the creatures came to the creator who was responsible to give them food, like children coming near to their father or mother. Knowing the intention which moved all his creatures, the holy Lord of all creatures, viz, Daksa, whom previously Brahman commanded to create living creatures, for the sake of the beings he had created himself, drank a quantity of nectar. He became gratified with the nectar, he quaffed and then a belching •came out, spreading an excellent fragrance all around. As a Origin of the Cow 15 Tes-ult of that belching Daksa saw that it gave birth to a cow which became famous later. Thus, this, Surabhi was the daughter of Daksa as it had sprung from his mouth. The venerated Surabhi gave birth to a number of daughters, who came to be esteemed as the mothers of the world. Their complexion was like that of gold. According to the Padmapurana 17 five holy cows were produced while the great ocean was being churned. They are Nanda, Subhadra, Surabhi, Suseela and Sumana respectively. 170 The Padma Purana 18 elevates the cow and speaks of her origin along with the Veda. It is stated that a radiance first came out of the Creator’s face and later it was split into four parts viz., The Vedas, The Fire, The Cow and The Brahmin. In another Purana 19 also there is the description of like nature .as in the Mahabharata. In days of yore to obtain nectar gods and demons churned the Kalasa-sea using the Manthara moun¬ tain as churn-stick and Vasuki as rope. From the sea, they obtained first three gems. They were offered to Brahman. Two other gems produced from the sea were offered to Visnu and Sankara, the first being the well-known Kaustubha. Next Parijata was taken by all the gods and was planted in the Nandana Garden. After Parijata there arose from the sea Surabhi, with her calf and went straightaway into the region of , cows through the sky. According to the Bhagavata 20 the ocean (Mahodadhi) was ■churned and there arose dreadful poison and it was taken by Lord Iswara. Then Havirdhani, the cow useful for the purpose of fire sacrifice, came out. The sages who knew the reality •of Brahman took the cow so as to reach the abode of Brahman ■after performing Fire Sacrifices. According to Brahmavaivarta Purana 21 the origin of Surabhi, the mother of the bovine species is described in the following manner: Surabhi the sacred mother of cows born in the Goloka. The story runs that once Lord Krsna had a desire for drinking milk because he was thirst. By his volition Surabhi sprang from the left part of his body. She would yield much milk. She was very much attractive and had a calf too. The milk of Surabhi formed into a lake. Gradually many cows sprang from her. Lord Krsna worshipped all the cows with care. Radha is 16 The Study of Cow in Sanskrit Literature described as the dearest friend of Surabhi. Though the lineage of cow is not described in extenso any¬ where, the Rgveda indirectly suggests the lineage of cow in the- following verse: Mata Rudrdma/n Duhitd Vasfmdm Svasdditydnam Amrtasya nahhifi Pranuvocam Cikituse Jandya Mdgdmanagdmaditim Vadhisthd Rgveda VIII. 101.15. She is described as the sister of Adityas, daughter of Vasus and the mother of Rudras. How did the Vastis get the cow and the Adityas as their progeny and later how did the cow give birth to the Rudras ? This is not explained in the Rgveda. But a clear description which will have a bearing on this verse and the lineage of the cow is narrated in the following way in the Agnipurana. 22 Vena’s son Prthu performed the Raja Siiya Sacrifice as a result of which he got Suta and Magadha as his sons. They praised him with verses composed by them. He got the appella¬ tion of Raja by pleasing his subjects. Prthu had two pious sons Antardhana and Pali. Antardhana got a son named Havirdhana who had six sons. The first son Praclnabarhis had ten sons, they were all named Pracetases. They practised religious austeri¬ ties for a long period stretching to ten thousand years. Having obtained the status of patriarche they pleased Vi?nu when they came out of the sky overspread with trees and burnt them down by the fire and wind produced from their mouths. Beholding the trees destroyed by them, Soma the King of plants approached those patriarchs and said: ‘Renounce your grief, I will bestow on you this most excellent maiden Marisha begotten by the sage Kandu on (the nymph) Pramloca and nourished by me. Cognizant of the future, I created this wife for you capable of multiplying your family. She will give birth to Dak$a who will multiply progeny.’ Prachetas accepted Marisha and from her was born Daksa- and the mobile and immobile creation, the bipeds and quad- v Origin of the Cow 17 rupeds. The mind born Daksa afterwards procreated daugh¬ ters. He conferred ten of them on Dharma, thirteen on Kasyapa, twenty-six on Soma, four on Aristanemi, two on Vahputra and two on Ahgirasa. By mental intercourse they gave birth to Devas, Nagas and others. Kasyapa begot on learned Surabhi eleven Rudras. The pro¬ geny of KaSyapa from Aditi and others, the deities Tusitas of Caksusa (Manwantara) were again begotten by Kasyapa on Aditi. They were born as the twelve Adityas in the Vaivas- watamanwantara viz., Visnu, Sakra, Twastr, Dhata, Aryama, Pusan, Vivaswan, Savita, Mitra, Varuna, Bhaga and Amsu. Surabhi gave birth to cows and buffaloes. 28 Varieties of Cow Surabhi is the mother of the bovine species. Cows and buHs are her progeny. There are many varieties of cows. Synonyms of the word Cow : Usra 24 Usriya, 25 Dugha, 26 Dhena 37 and Dhenu 28 are the synonyms of ‘GO’ (Cow) in Vedic Literature. Maheyl, Saurabheyl, Gauh, Usra, Maha, Srngini, Arjuni, Aghnya, and Rohinl are the synonyms in classical liter¬ ature. 29 The cow-herd (the herd of cows) is referred to as £ Gokulam’ or £ Godhanam\ 30 The best type of cow is ‘Naiciki’. 31 The Cow in different ages-stages etc. The calf (just born) is known as Tarnaka. For a calf of less than one year, the attribute is ‘Sakrtkari’. 32 One-year-old cow is referred to as Ekahayam, while the two-year-old one is referred to as Dvihayam, 33 the three-year-old one as Trihayani and the four-year-old one as CaturhayanI and so on. A barren cow is known as c Vasa\ e Apatoka’ is the type of a cow which slips a calf; £ Sandhinf is the name attributed to a cow which is suited by a bull; 34 £ Vehaf is the name given to a cow which slips a calf due to the bull’s union, £ Upasarya’ is the name of a young-cow in heat; e PrasthauhF is the name attached to a cow which is impregnated for the first time; 35 tf Acandi’ is the name of an easily amenable (pussillanimous) cow; £ Bahu~ sutih’ is the name of a cow which calved many times; £ Baska~ yarn’ is the name of a cow which has a full grown-calf (having 18 The Study of Cow in Sanskrit Literature calved long back); 'Dhenu' is the name of a milch cow which has calved recently and which is in milk; 86 ‘Suvrata is the name of a cow which is milked easily; ‘Pinodhii’ is the name of a cow which has large udders; ‘Dronaksira’ is the name of a cow which yields plenty of milk 37 (dronas of milk); 'SamariisamTmV is the name of a cow which calves annually. 38 Cow The sacrificial cows are referred to with many epithets viz., ‘Ida’ 39 ‘ADITI’ 40 (inviolable-unrestrained) and ‘SARAS- VATI. 41 Since the cows are the conductresses of sacrifices performed to propitiate the deities, they are also referred to as ‘DEVAYANA’ 42 (conductresses). Again ‘Sabardugha’ is the gene¬ ral term with which the cow in milk is referred to when it yields nectareous milk for the performance of sacrifices. 43 Pravargya is a pre paratory rite of the Soma-sacrifice in which the Adhvaryu offers an oblation of clarified butter mixed with the milk of cow. This oblation is called Gharma while the cow from which the milk is taken for this purpose is known as Gharmadhuk. 44 In a verse 45 all the sacrificial names of the cow are referred to while addressing the cow itself—IDA, RANTE (delightful), HAVYE (Worshipful), KAMYE (Lovable), CANDRE (Splendid), JYOTE (Shining), ADITE (Inviolable), SARASVATI (Full of sap), MAHI (Mighty), VlfsRTE (most renowned)—these are the epithets attributed to the cow affectionately. Similar nomenclatures are found elsewhere 40 too—Ide, Rante, Adite, Sarasvatl, Preyasi, Mahi Visrtyetanite, Aghniye etc. Vasuni 47 (Wealthy ones) is used to refer to cows rich in milk. Grsti 48 is the name of the cow that has calved for the first time. Vasita 49 denotes a cow desiring a bull, Stari 60 a barren cow, Vehat 51 a cow that has slipped a calf, Vasa 53 a barren cow which was sacrificed generally. In certain passages the term Vasa is used to denote a mere Cow. Different Colours of Cows 63 1. Kapila (Tawny) Origin of the Cow 19 2. Lohita (Red) 3. Sabala (Variegated) 4. $veta (White) 5. Krsija (Black) 6. Dhumra (Smoky coloured) 7. Phenasayarna (Water foam coloured) ■8. Vatarenusavarna (Colour of the dust raised by the wind) 9. Hiranyavarna Pingaksi (Golden colour and eyes of Reddish-brown) 10. Palaladhumra Varna (Colour of smoke raised from the burnt straw) 11. Plvarx (Strong, having a fleshy throat) 12. GowrI (Yellowish) 13. Pandu Kambalavarna (Colour of white blanket) ’Categories of Kapila 5i 1 . Svarna Kapila — Golden Complexion 2. Gaurapingala — Admixture of light red¬ dish brown 3. RaktapingaksI — Reddish brown eyed 4. Gala Pingala — Reddish brown necked 5. Babhr — Dark brown 6. Sveta Pingala — Light brown 7. Rakta Pingaksi — Reddish brown eyed 8. Khurapingala — Having hoofs of red com¬ plexion 9. Patala — Pale red 10 . Puchcha Pingala — Tail of red complexion ■Substitutes of Cows for the purposes of Donation 55 1. Ghrtadhenu 2. Tiladhenu 3. Jaladhenu Clarified butter cow Sesame-Cow Water-Cow 20 The Study oj Cow in Sanskrit Literature Synonyms of Bull Usra, 56 Usrika, 57 Usriya, 58 Rsabha 5 ” are the synonyms of bull in the Vedic literature. The last is the common name of the bull. Uksa, Bhadrah, Ballvarda, Rsabha Vrsabha, Vrsa, Anadvan, Saurabheya and Go are the synonyms in classical literature. The herd of bulls is known as ‘Auksakam’ 60 . ‘Maho- ksa’ is the name of a great vigorous bull. The calf is known as ‘Vatsa’ and the group of calves is termed as ‘Vatsakam’. An old ox is called ‘Vrddhoksa’. Daniya or Vatsatara is the name of an ox just lit for both draught and ploughing purpose." 1 Arsabhyah is the name of a bull which has reached the age of maturity and fit for breeding purpose to impregnate cows. Sanda is the name of a bull and Gopati and Itcara also denote the same. Prasthavat is the name of a young bull being trained for the plough. 8 - Yugya is the name of an ox that is yoked first to the plough. 83 Dhurvaha is the name of an ox which bears a cart or plough. 84 Ekadhurina is the name of an ox which is useful either for draught purpose or ploughing pur¬ pose. Sarvadhurlna is the name attributed to an ox which is useful for both drought and ploughing purpose. 85 Bull Vaitsaga is first mentioned in Rgveda being the common name of a bull. 68 The bull was regarded as the symbol of strength. Even gods were often called Vrsabha or Rsabha. Maharsabha denotes a great bull and the term finds place in Atharva Veda. Oxen were used for drawing wagons which gave them their name Anadvah (cart-drawing animal) and for ploughing. They were usually castrated for these twin purposes. 67 Vaha 68 is the name of ox used for drawing the plough. The varieties of bulls according to their age-group are classified as below. Vatsa 89 (m) is often found in Vedic literature in the sense of calf (generally applicable to a calf of less than a year). Dharuna 70 is the name attributed to a sucking calf, Tri-avi is the name adopted to refer to a calf of eighteen months, 71 Dityavat refers to a bull-calf of 2 years, 72 Trivatsa a bull of three Origin of the Cow 21 years, 73 Turyavah a bull of four years, 74 Sastavaha a bull of six years. 75 Age-groupings Tryavayah Dityavahah Pancavayavah Trivatsah Turyavah All these five are mentioned Assortments Vairataprstham Refers to a bull having a high hump Lllanga Sportive and handsome Drtikantham A bull having pointed and fleshy throat hanging down. 77 A variety of bull called Nila is said to have the following •charateristics. He is of red complexion, his face and tail are of pale white (Pandura) and the hoofs and horns are white in •colour. Such a bull is the very embodiment of Dharma. 78 Another variety is also there known is Nila and the charac¬ teristics of the same are set down as given below. A bull whose feet are of the complexion of blue and red, whose hoofs are tawny (Kapila) also may be regarded as Nila and is the very representative of Siva. 79 He who behaves sinfully regarding Nila is sure to suffer in the hell, Raurava and he is called as Vrsala. That one who per¬ forms the marriage of Nila for the gratification of paternal deities are exempted from the visit of the dreadful hell along with his generations. 80 Origin of Nila 81 Once Siva was cursed by some sages. As a result his body was •defiled. Then he praised Surabhi and entered her body and Oxen of eighteen months Oxen of two years Oxen of two and half years Oxen of 3 years Oxen of 4 years in a verse. 76 22 The Study of Cow in Sanskrit Literature disappeared. She bore him in her womb. After sometime he took birth as her son by name Nila. When the sages would not find out the whereabouts of Iswara, after searching for him at last they asked the deities about him. Then the deities took the sages to the Goloka through the spiritual path and showed the son of Surabhi to the latter. They saw the illustrious bull form of Iswara by name Nila, who was with the resplendence of the Sun. The illustrious Nila was running in the midst of the cows, consisting Nanda, Sumanasa, Surupa, Susilaka, KarninT, Nandini,. Medhya, Hiranyada, Dhanada, Dharmada, Narmada, Sakala Priya, Vamana, Lambika, Krsna, Dirgha Srriga, Supuchhika, Tara, Tareyika, Santa, Durvisahya, Manorama, Sunasa, Dlrgha- nasa, Gowra, GowramukhI, Has a, Haridra, Vfimfi, Nila, Sah- khinl, Panca Varnika, Vinata, Bhinata, Supatrika, Java, Arena, KundoghnI, SudantT, Caruchampaka. Both the sages and deities felt much satiety after seeing him. They were very much impressed at the glorious splendour of the form of Nila. Indra along with the other deities and sages glorified him. One view is that milking breeds of cattle of northern India were brought by the Aryans and they spread from Northwest to the Central and the Southern and the Western and the Eastern Regions of India gradually. Another view is that the breeds of the cattle in India are of indigenous origin. 82 It is a fact that the cow, the buffalo and the elephant were domesticated in India long before 3,000 B.C. and in the Pre-Aryan days the massive, long horned and humped form and a small form with short horns ('humpless) were found in India, the latter type in the upper strata of Mohenjadaro site. Since there are abundant remains of humped bulls in every stratum, it goes to indicate as Sir John Marshall quoted by Shirla puts it: ‘The Indus Valley must have been especially rich in this fine breed of cattle, which is closely allied if not identical with the magnificent white and grey breed still common in Sindh, Northern Gujarat and Rajputhana but wholly different from the small humped cattle of Central India.’ 83 In fact, it may be that the cattle the Aryans are supposed to have brought with themselves were not suited to India. They might have brought in the ‘Boz Taurus’ species of North Asia from where they came and they ultimately found the indigenous Origin of the Cow 23 breeds better and adopted them. The Rgveda describes that river Gomal—tributary of the Indus possesses kine, while Mathura, the land of Krsna and his milk maids must, undoubtedly at one time have been famous for its milch cows. Huientsang writes of ‘Numerous Oxen’ in Parayatra (on Bairat) ‘While the inhabitants of Sind supported themselves by rearing cattle...’ Much later, Marco Polo came across the eastern shores of the Persian Gulf and found a type of cattle there unfamiliar to him, which he describes as *... a species of large white oxen, with smooth coats ... horns thick and obtuse and having between the shoulders a gibbous rising or hump.’ In Masulipatnam, the writer remarks ‘they have cattle enough’. Nicolo Conti in 15th century described wild cattle with manes and long horns as still found in great abundance in the neighbourhood of Calicut... Abul Fazal wrote ‘Every part of the Empire produces good oxen, but those of Gujarat are esteemed the best. There are also abundance of fine oxen in Bengal and the Deccan. In the neighbourhood of Kashmir are the Katras, of very extraordinary appearance besides small oxen called Gaynee well-limbed and very beautiful.’ 84 Cow-Breeds in India Some of the best types of the several distinct breeds of cattle in India are discussed below: 85 1. Montgomery (Locally known as ‘Shahiwal’ or ‘Teli’). In respect of Montgo¬ mery cows the height varies from 48 to 50 inches while that of the bulls from 52 to 58 inches. They are both symmetrical and beautiful. The cows have well-shaped, fairly large and regular teats. Their milk yield ranges between twenty to thirty-two pounds a day, when in full milk. They yield milk for ten to thirteen months. Exceptional cows of this variety, however, continue yielding milk even still further than that duration. 24 The Study of Cow in Sanskrit Literature 2. Sind Cattle 4 The Sind Cattle are akin in almost all respects to Montgomery j in Lower Sind, viz., in regard to size, colour and looks and also in milk-yield. Both Montgomery and Sind Cows are high- price fetching ones and are considered as the most valuable breeds of milch cows in India, as they stand second to none in their milk yield. There is a belief that these two varieties are the product of cross-breeding of Indian with English short-horn or red-polled breeds. The butter fat content is about 7 per cent in th'.ir milk. 3. Hern si or Hissar The cows in these two districts in Haryana (Punjab) are noted for good milk yield upto thirty pounds per day. 4. Nagaur The cows of Nagaur (Bikaner-Rajputana) were once the pride of Delhi and were largely seen there and also in the North-West and Central Provinces of India. They are gentle by nature and capable of good milk yield between 20 and 30 pounds a day. The bullocks are very much prized. They are used by Indian gentlemen for drawing their carriages. Some of them are very tall and narrow—the tallest measuring 64 inches. They are noted for their trotting, they being capable of keeping pace even with the horse. However, they are not able to draw heavy loads. t 5. NellorejOngole The Nellore and Ongole breeds have long been regarded for their milking qualities of the cows and strength and spirit of endurance of the bullocks. They are capable of fetching fancy prices. A pair of bullocks draw thirty maunds load in a cart. They are excellent for ploughing. f Origin of the Cow 25 6. Gir ( Kuttywar ) These are seen in Bombay Presidency. They are medium in height, good in form and substance. The cows give sixteen to twenty-four pounds of milk a day. They have however smaller horns but larger ears than the Hansi. They do not have very large humps. They are considered as the best milk breed in the Presidency of Bombay. The bullocks besides being large, very strong and heavy and are good at plough and drawing loads. 7. Kankreji ( Gujarathi ) This again forms another type of good breed in the Bombay State. They are tall, active and docile. The bullocks are used for drawing carts and for tilling the soil. Milk-yield from the •cows is appreciably high and in one lactation 4,000 pounds can be expected from good milkers. The-noted types in the State of Bombay are Kankreji and Gir. Gujarathi is another name for Kankreji. In Gujarat the most common ones are the result of cross between Gir and other breeds. ‘8. Goorgaira This is another good breed found in Mooltan district. These cows have all the attributes of the Hissar type. Some of the best ones have black points. A cow yields between 16 and 20 ;pounds of milk a day. Goorgaira is almost a prototype of Montgomery bulls and cows. 9. Mooltan <£ Amritsar Cows Many of them are very good milkers. They are hardy and 'healthy. Given proper care they respond well. 10. Krishna Valley Cattle These are medium in size and are well-built. Though the bullocks are good at work the cows are not good at yield of .milk. 26 The Study of Cow in Sanskrit Literature 11. Kangayam "V They are either large or small in size, and are found in Kanga¬ yam (South India). The large variety are fairly good milkers. 12. Mysore Bullocks Anirit Mahal breed of Mysore stand out as excellent bullocks. The cows are not good milkers. The average milk yield per day ranges round 4-6 pounds. The bullocks are generally grey or dark while the cows are white in colour. The bullocks are strong and capable of endurance. 13 . Dhanni Cattle {Pothwar/Nakra) These are found in Jhelum, Attock and Rawalpindi districts. The bullocks are sturdy and enduring and with the exception of a few the cows are not good milkers. 14. Awankari Breed This beautiful breed is found in North Punjab, and the cows are- good milkers while the bullocks are well proportioned and strong. 15. Bengali Cattle There is no special breed of good cattle worth the name in Bengal. The best specimens are the products of cross-breed with native cows and Hissar/Montgomery/Shahabad bulls. Some Zamindars have imported a few pure-bred or hybrid bulls for being let loose as Brahmani bulls, to serve the needs of the cows in the vicinity. Little care is however taken by the villagers to have improvement in their cattle breeding. In Calcutta very few thorough-bred bulls and large number of half-bred bulls are kept for breeding purposes. Cross between the better class country cows and thorough-bred Hansi/Montgomery bulls produces good variety of bullocks for plough and cart in Bengal. From Shahabad a considerable number of bullocks are- Origin of the Cow 27 being imported. All over Bengal one can see cross-bred cows, some proving excellent milkers for their size and are more hardy than even the pure ones. They are cheaper than the cows of pure blood. A half-bred Bengali cow gives 10-16 pounds of milk per day. The ordinary Bengali cattle are very small and weak too, measuring about 32-40 inches in height. The bullocks are not good at draught or cart. The cows are very poor milkers. 16. Bihar Cattle The best of this variety is found in the Shahabad district. Well- developed udders with properly separated teats and distinct pro¬ minent milk veins are the main features of this breed, They have a well-bred appearance. The milk yield ranges between twelve and sixteen pounds a day. The bullocks are useful for both carriages and plough. Best results are obtained by allowing good bulls of this breed with small Bengali cows. Though crossbred cows are common in Bihar some European planters and rich landlords have imported English, Montogo- mery and Hissar bulls to improve the cattle of their locality. 17. Bhagalpore Cattle These cattle have not been noted for anything, the cows being poor milkers and the bullocks being usually leggy and flat¬ sided. 18. Darjeeling This variety may either be indigenous breed or the result of cross, between the native cows and English bulls. Some look so much as English ones while others like wild cattle. Of course some of them are exceedingly handsome. The bullocks are sturdy and strong. The cows yield about 12 pounds milk per day. 19. Patna Cattle In the Patna and Bankipore districts Taylor breed (cattle after 28 The Study of Cow in Sanskrit Literature the Commissioner of the district who imported some Austra¬ lian bulls to cross with native cows) are noted for their good yield of milk, say between 24 to 36 pounds a day. The bullocks are not considered good at work they being neither strong or large. The cows of this type can also be seen in other parts of India though they are not much favoured by Indians. Since Australian cattle and English cattle are not able to withstand the heat and damp in India, they prove a failure. However crossbred English cows are found all over India especially in Madras, parts of Bombay, the North-west Provinces and the Punjab. Cross-bred cows (Montgomery bulls and class Bengali cows) are capable of yielding 16 pounds of milk daily but in the second cross they stand for twenty pounds of milk a day. REFERENCES 1. Svarge$u Pasu VSgvajra Dignetra Ghprii BhOjaTe lak$hya Dpstya Striyam Pumgi gaurityamarah, 3-181. % R.V., 2-1-16, 3. Ibid., 1-4-1. 4. Ibid , 1-91-22. 5. Ibid., 1-6-5, 6. Ibid., 1-130-3 and 1-132-4 also. 7. Ibid., 10-169-2. 8. Ibid., 1-161-7. 9. 212-213 pages. 10. Khanda 2 Adhyaya 2 Brahmana 4. 11. 7-5-2-6. 12. 9-2-5. 12a. See Hymns of the Atharva Veda, Griffith, p. 431 commentary. 13. 12-4-20. 14. Adiparvar 18 Chapter after 36 and 37 verses, 15. Ibid., Chapter 99 verses 8 and 9. 16. Ibid. (Anu.), Chapter 77 verses 10 to 18, 17. Uttara. Chapter 67 verse 70. 17a. S.P. Prabhasa, Chapter 32 verse 43. 18. Sj;§tikhan (>/., 9-327. 49. ibid., 9-328. 50. //)!«., 8-102. 52. / Ibid., 202. 94. Ibid., 203. 95. How to serve the cow, 58 and 59. *96. Ibid., 60. '97. Ibid., 62. *98. Cow keeping in India, p. 2. 6824 gHAEdX y% 4 Sacrifice and the Cow In Rgvedic times, the Aryans used to attach the greatest impor¬ tance in their daily life to Yajna (Sacrifice) as a means to have spiritual bliss, plenty and prosperity. Yajnas were considered to be the source for the well-being of the family, the race and the nation and for the gratification of the manes and the deities. The Aryans—a hoary sacrifice-oriented race—used to undertake on a lavish scale as frequently as possible very many Yajnas with¬ out reservations of their individual mite and status. There are daily sacrifices, fortnightly, monthly, seasonal, annual and occa¬ sional sacrifices prescribed on auspicious days of importance. Alike the gravity of the benefits that accrue by undertaking such sacrifices are also different. Origin of Yajna Yajna is done to attain a desired end and hence it is a good means to a good end since the benefits attached to them are for the good of the individuals and the society at large. 1 The per¬ former of a sacrifice should, with a pious motive, undertake the Yajna in order to invoke and propitiate a particular deity or an invisible being or spirit which is noted for granting the particular desire that can be gained by doing a particular Yajna. For example, when a wide-spread calamity like an epidemic, ^pestilence, famine, flood etc., takes place claiming the lives 54 The Study of Cow in Sanskrit Literature of many, the Aryans used to ascribe the same to the fury and: malevolent influence of a particular blood-thirsty evil spirit or spirits who required to be propitiated by the offer of blood. This must have been the root cause that drove the Aryans to perform sacrifices. The germ of Yajna having thus grown in their minds root and branch made them kill those animals that they loved most by pinching necessity to ward off the evil otherwise attendant on them as a whole and hence the Yajnas are generally perfor¬ med for not only individual bliss but also for the common good. The force of necessity to mitigate the evil effects of the elements or spirits gained momentum as they used to feel the relief after the performance of such Yajnas. The psychological fear complex and the relief after Yajnas brought in the conventional practice of performing Yajnas to achieve the desired results and in Rgvedic times varieties of Yajnas for achieving specific desires were practised by many. According to a hymn described in the Rgveda 2 , the primeval being (Purusa) performed sacrifice offering himself as oblation in that sacrifice and the entire universe sprang from it. According to Taittiriya Samhimta Manu by the grace of Mitra and Varuita got the cow for the preservation of Ghee for sacrificial purpose. 3 Somewhere it is described that even Prajapati inadvertently offered oblation into the fire therefrom many deities were created. 4 For all the Yajnas Brahmins and cows are a must and so the cow and her spokesman the Brahmin priest were enjoying the highest importance in the esteem of the Aryans. Since the cow was the treasure of the rich the act of killing the cows in such sacrifices exhibited a pure and sacrificing heart of the performer. 5 Evolution There was constant struggle going on between the benevolent spirits or Gods as against the influence of malevolent spirits or Demons. Hence the Aryans were led to entertain a fear in their minds that such spirits may take a heavy toll of lives unless, they are gratified by cow-slaughter the cow being the valuable asset of Aryans and disowning the dear and valuable things. Sacrifice and the Cow 55 would alone satiate the spirits or demons. Thus it became obligatory on the part of the Aryans to strengthen the Gods in their struggle with the evil powers and hence probably came the conventional practice of Yajna mingled with prayers and such drinks and victuals as are found capable of strengthening them in their own life. The oblations, however, are not directly offered to the spirit or element or deity that is invoked for being gratified but they are offered through Agni 6 . Natural Inclination of the Yedic Aryans to Perform Sacrifices and the Cause Therefor The Aryans of the Vedic age, in addition to the vedic injunction, were obliged to perform sacrifices and offer oblations to the Gods with other motives. Agriculture, their mainstay, prospered only when the = atural phenomena also went hand in hand with allied other factors conducive to a bumper yield. The vedic Aryans sincerely believed that all natural phenomena are the visible manifesta¬ tions of different Gods with assigned powers vested on them. They were afraid of the unforeseen natural calamities that hampered cultivation and took a heavy toll of the prospect of yield. So, for the sake of favourable weather and successful cultivation, they used to perform sacrifices in order to propitiate those elements and deities. 7 Some Important Varieties of Sacrifice It is interesting to note that in every sacrifice either obligatory (Nitya) or occasional (Naimittika) the cow and its products have an important role to play. The Homa sacrifice is done with oblations of milk, curd, rice, etc., to the Sun god and Agni in the sacrificial fire pit daily twice. 8 The Agnihotra oblation comprises milk and for this purpose a milch cow desig¬ nated Agnihotrl is specially reared. 9 Boiled milk is offered as oblation in the Ahavaniya fire with a ladle called Agnihotra- havani. Of the various offerings prescribed for various desires the 56 The Study of Cow in Sanskrit Literature person desirous of cattle or heaven offers milk. One craving for objects of senses should offer curds. Butter also is offered in certain kamya-karmas like those performed for mental vigour etc. 10 Even among the Darsa Purnamasa sacrifices performed on the new moon and the fullmoon days, the second oblation on the new moon day is curd and the third is milk to Indra. 11 In the Agnistoma, the model for all Soma sacrifices on the second day during the Prayaniyesti five deities are invoked of whom melted butter is offered to four deities excepting Aditi who is "offered an oblation of rice. 12 After the Prayaniya the purchase of the Soma creeper has to be undertaken by bartering a one year old cow, gold, she-goat, milch cow and her calf, an ox or draught bullock etc. 13 The sacrificial fee in the shape of gifts constitute among other animals, cows. In the Udayaniyesti a special preparation of milk, curd, honey etc. called caru is offered as oblation. Here the performance of the sacrifice of a barren cow (Vandhyii) is done in olden days. But now during the Kaliage this practice is prohibited. 14 A cow sacrifice is considered essential in marriages, the cow was one of the gifts offered to Bridegroom in his honour. Though cow sacrifice -is prohibited in the Kaliage, the offer of cows still holds on. 15 In the Pitr Yajna 3 [kinds of oblations are used of which one is fried barley powder mixed with the milk of a cow which has lost its calf. 16 From the above injunctions and statements of the holy texts it is possible to infer how important a role the cow plays in sacrifices. The entire creation sprang from the sacrifice and the part of cow is significant in the performance of sacrifice is well known. Anustarani In ancient times, a cow was sacrificed at the time of the funeral of a departed soul to propitiate the protector of the regions. 17 People believed that by sacrificing the cow the sins of the dead would be washed away. In the event of an accident, Sacrifice and the Cow 57 the cow. might beset free singing to the glory of the cow as ‘Aghnya\ which ought not to be killed. Later, cow-slaughter was prohibited and in its stead came the gift of the cow which was made just before the death of a per¬ son and at the cremation ground before the corpse is burnt. The sacrifice of the cow AnustaranI in the vedic period changed in course of time to the harmless practice of the gift of the cow Vaitaram in the later period. 18 .Brahmani Bulls The dead body before being directly consigned to the fire •was wrapped up in cow’s hide obtained from one recently slain .along with its fat and marrow. Perhaps this process was adopted by a few rich in order not to allow the body directly attacked by the fire but would be sufficiently heated to quicken it into life and send it to heaven. Of course the body would be completely consumed by fire and reduced to ashes by its blaze. One can presume that this was done only by a few rich who would have performed sacrifices in their life-time, inasmuch as ordinary person could not be expected to afford such a costly process of cremation when either a cow or a bull need be killed. As days passed on, it became a thing to be looked down upon if a cow was killed and again cow-killing came altogether to be forbidden in later age. So, the practice probably assumed a harmless form of Vrsot-sarga at the time of performing the !§raddha ceremony of a distinguished man by dedicating a bull and later releasing it to roam about and graze freely about. 19 These dedicated bulls are known as Brahmani bulls. Only the select bull was purchased from a herd and it was consi¬ dered not a sin if the Brahmani bulls graze even corn fields. The Brahmani bulls used to serve as a breeder for the cows in a village though of course now-a-days only a vestige of that .practice remains as any bull will serve the purpose. A New Sacrifice Demonstrated by Krsna .A new sacrifice to propitiate Visiiu, the cows, the Brahmins and 58 The Study of Cow in Sanskrit Literature the Mountain is described below for the forest dwellers milk¬ men headed by Nanda. The dwellers of the forest shall celebrate a sacrifice for the benefit of the kine, the Brahmins and the mountains with the articles that could be gathered therefor, by cooking various kinds of dishes, soups, and Pfiyasas and other delicious eata¬ bles, from wheat, cakes and Saskulis, with milk, accompanied by the chant of the Vedas by Brahmins and oblations on the sacrificial fires and gifts and feastings and daksinas. Proper gifts shall also be given to the dogs, the cannulas and morally fallen and others deserving pity. The cows shall be fed with fodder, the mountains paid homa¬ ges. Neatly decked with ornaments, enjoying food to the fill, smeared with unguents and dressed in fine garments one should circumambulate the kine, the Brahmins, the sacrificial fires and the mountain. The Gopas arranged everything as per the bid of Krsna and with the articles collected for the sacrifice in propitiating Indra they honoured the Brahmins, foddered the kine, and driving the cattle ahead of them, circumambulated the mountain, riding on chariots yoked with lusty bullocks. The cow-herds sang the glories of Krsna, and the twice-born ones pronounced benedictions on them. Lord Krspa assuming a different form to instil belief in them ate the articles for adoration telling that he was the mountain and he grew up prodigiously and along with the inhabitants of Vraja Krsna himself paid respects and said that mountain can assume form at his wish and would kill those who behave dis¬ respectfully towards him. They all bowed down to the moun¬ tain for the welfare of the kine and themselves. 20 REFERENCES 1. Rgvedic Culture, p. 485. 2. Rgveda, Mandala 10 Stikta 90 and reference may be made to ‘India* of the age of the Brahmanas’, p. 144. 3. T.S. (A.B. Kieth), pp. 212 and 213. Sacrifice and the Cow 59' 4. S.B., 2-2-4, reference may be made to the Chapter ‘Origin of the- Cow’. 5. £gvedic Culture, p. 486. 6. Ibid., p.487. 7. India of the age of the Brahman as, p. 138 . 8. Y.T.P., p. 10. 9. Ibid. 10. Ibid., p. 13, 11. Ibid., p. 17. 12. Ibid., p. 61. 13. Ibid. 14. Ibid,, p. 82, and reference may be made to the vide Chapter 1, pp. 12 and 14; ‘Introduction’ and B.V.P. Part 4; Chapter 115 verses 112 and 113. 15. Kaviraja Abhinandana Grantha p. 1 article ‘Interesting Developments in Vedic Rituals’^by Chintaharana Chakravarthi. 16. Y.T.P., p. 50. 17. R.V., 10-16-4 and 7 and T.S, 7-1-6 and reference may be made to- ‘Hindu Samskaras’ p. 435 to 437 and reference may be made to the* vide ‘Cow Donations and Results’ pp. 152 to 154. 18. Hindu Samskaras, p. 437. 19. Rgvedic Culture, p. 417. 20. B.P., 10-24-25 to 37. Cow Donations and Results In ancient India, cows were considered as wealth by kings and every householder. Great kings were distinguished by their charitable disposition in donating cows and bulls to Brahmins, who were expected to perform Yagas (sacrifices) for the well¬ being of the nation as a whole. Besides, the cows gifted by the kings and the cow-keepers provided the necessary nourishment to the families of the Brahmins. Even from the Rgvedic times, it has been the accepted belief that it is a pious act to donate cattle and the donor is ultimately the considerate performer. Hence the upright performer of pious acts of donation is the contributory cause to propitiate Indra when the libations are received frequently thus. Therefore Indra confers on us all the myriad treasures to sharpen our intellects and enjoy plenty and prosperity. 1 Cows were presented to the Brahmin priests as a reward for- the successful performance of Sacrifices. 10 Just as it is palatable to every one to take pure warm butter from the milk, so also the gift of a milch-cow is acceptable to anybody. 2 Sage- Vamadeva prays Agni to be generous and condemn the illiberal persons. 3 Svanaya bestowed sixty thousand cows upon Kaksi- van. 3a The Raja Rnancaya, the lord of the Principality of Rusamas was the recipient of acclamation when he gifted away thousand cows to the sage Babhr. 4 When Srutaratha, endued with affluence, bestowed three hundred cows upon Prabhuvasu.. 62 The Study of Cow in Sanskrit Literature •of Amgiras race, he was praised gloriously by the recipient. 5 Bhauma prayed to Brhaspati for bestowing wealth, who were bountiful and givers of horses, cows and cloths. 6 When Sage Syavasva went a-begging for alms in the course of rigorous austerity, Saslyasi (queen of the king Taranta) with the permission of the king gave him a herd of cattle and costly ornaments. According to Sayana this is a wonderful story. 7 Another wonderful incident is related in the Agamas. Once Bharadwaja and his son afflicted by hunger in a lonely forest had to accept many cows from the carpenter Vrdhu, and Brbu, though a carpenter and inferior by caste, stood out for his generosity. 8 Brbu presided over the high place of the Panis and Sarhyu praised him in glorious terms in the Rgveda for his generous donation of thousands of cattle to him immediately for the mere asking. 9 Asvattha gave to Payu ten chariots with their horses and a hundred cows to the priests. 10 Commending the liberality of 'Sudasa, Vasistha circumambulated Agni like a primeval priest in the sacrificial chamber for the reason that Sudasa donated two hundred cows and two chariots with two ladies to him. 11 Playogi’s son Asamga surpassed the rest when he donated ten thousand oxen out of ten bright hued oxen that came forward for Indra. 12 Tirindira and Parsavya bestowed ten thousand herd of ■cows upon Pajra for the Soma song. 13 Sudah prayed to Indra to give a cow with an unfailing udder shedding thousand streams supplying milk to the desire of the worshipper. 14 'Sahara requested Prajapati to bestow upon him cows with the ■concurrence of the universal gods. The fore-fathers brought auspicious cows to their cow-stall to be in possession of their progeny. 15 The curious hymn in Atharvaveda relating to a dialogue ■between the Atharvan (the sacrificial priest) and Varuna goes to prove how well the deities also used to make gifts of cows to priests for being praised by them. 16 When Varuna retracted his gift of a brindled cow upon the priest (Atharvan), Atharvan remonstrated with Varuna asking him why he should not also be included in the group of the so-called misers that are reproached for cancelling their presents and why he should not be called Cow Donations and Results 63 an illiberal person by men. Thereupon, to ward off the blot of being considered as an illiberal giver, Varuna gave him back the brindled cow and requested to recite hymns in his praise. Thus it is evident that deities also had the fear of being censured, branded as illiberal givers especially when they withdraw the ’promised gifts and they are enamoured of being praised by priests, who of course always praise the liberal qualities of the •deities in their hymns. The imperative duty of giving cows to Brahmins and the sin in not doing so is elaborately described in a hymn. 17 The cow springs to life for the sake of Gods and Brahmins and hence ■she must be offered to Brahmin priests. Therefore the cow belongs to those who came to ask for her. 18 Anybody claiming •ownership of a cow is playing mischief on the priests, and when he withholds to give her to a priest who comes for her, he becomes aloof from Gods besides being a target to the Brahmin’s wrath, 19 and the cow that was refused to be given does harm to 'the keeper. 20 Therefore the cow should be regarded as a rich •"treasure belonging to the Brahmins stored away safely. 21 There¬ fore when Brahmins come for the gift of cows, it should be regarded that they are claiming their own treasure and without denying them their property, the cows must be offered as other¬ wise the cow is oppressed to lead another life, 22 and she stays rebillious in his stall. The keeper’s hopes and wishes would become vain. 23 Thus it will be seen that the keepers of cows are mere custodians and they should not claim ownership over them, since the cows belong to Brahmins and Gods, therefore they should be readily parted with when any Brahmin comes for the cows. The Gods beg the cow through the Brahmin appointed by them •as their spokesman, and denial of the request for a cow by a Brahmin is invoking the wrath of all the Gods. 24 When, how¬ ever, many beg the cow, to the one who knows the truth must be given the cow. 25 Those who have not this knowledge and who do not offer the cow, the earth with deities is hard for them to win and rest upon. 26 Such persons will have to suffer in many ways. The cow, that is retained by the keeper without being offered when solicited by a Brahmin, makes the keeper childless and poor in cattle. 27 Manu states that in the four Yugas (Krta, Treta, Dwapara and 64 The Study of Cow in Sanskrit Literature Kali) the principal aspects of religious life were respectively the' performance of penance, mataphysical knowledge, sacrifices, and making of gifts. He stresses that both the donor and the receiver should be sincere and good, they are sure go to heaven, but if the reverse is the case, the gift renders them go to hell. 27 ® Sri Rama along with S!ta observed many vedic sacrifices and as sacrificial fees he gave hundreds of thousands of cows. 276 King Dasaratha on behalf of his sons gave away many cows in charity according to the rituals. He bestowed upon the pious Brahmins thousands of cows whose horns were tipped with gold, yielding plenty of milk, along with their calves. 27 ' - Once Sri Rama ordered his servants to drive innumerable cows and bulls that were grazing on the banks of the Sarayu river to the hermitage of a poor Brahmin byname Trijata. 273 In the IVlaha Bharata Yayati represents that he donated to Brahmins the whole earth consisting horses, elephants etc., and along with a hundred Arbudas of best type of milch-cows. 27e NandinI, the daughter of Surabhi and Kasyapa, in the form of a cow was obtained by Vasistha for his sacrificial rites, 28 apparently in recognition of his vast knowledge. King Paurava is reputed for his gifts of hundreds of thousands of cows and cow¬ herds decked with gold. He was praised for having given away cows along with calves horns cased with gold, silver hoofs and brass milk pots etc. 29 §ibi the son of Uslnara is also said to have given away countless number of cows—as many as the countless rain drops showered on earth, stars in the sky, sand- particles on the bank of the Ganga, stones constituting the mountain Meru, the gems or animals in the ocean. 30 Bhagiratha excelled all princes in the giving away of gifts. He is noted for his rich offers of thousand damsels adorned with gold ornaments a thousand times. All the damsels were seated on cars that were yoked with four steeds and behind each car there were hundred cows. 31 Amtirtaraya’s son Gaya is noted for having given for a century as a yearly feature one hundred and sixty thousand cows, ten thousand steeds and one crore gold niskas to the Brahmins at the completion of his sacrifices. The propitiated Agni, gratified at the king’s penances granted him boon, then the king wished that Agni be pleased to make him capable of making gifts always to Brahmiris. 32: Cow Donations and Results 65 King Rantideva (son of Samkrti) is noted for gifting away fortnightly for a hundred years a golden bull followed by a hundred cows and eight hundred Niskas to each of the thousands of Brahmins. 33 Bharata the son of Dusyanta gave to the Brahmins beautiful horses, wealth, grains and milch-cows with calves outnumbering millions. 34 Brhadratha the king of the Arhgas gave as presents in the sacrifices a hundred million bulls adorned with golden chains with thousands of cows accompanying them. 35 Sasabindu, the son of Citraratha had a hundred thousand wives and a million of sons, each of those princes married a hundred princesses each of those elephants were a hundred cars. With each car were a hundred speeds and with each steed a hundred cows. All this countless wealth, Sasabindu bestowed upon the Brahmins in a horse sacrifice. 36 §ibi, Bhagiratha, Gaya are also referred to along with Brhad¬ ratha and Sasabindu. Gaya is stated to have given away myriads of cows. 37 Kings Uslnara, Viswagasva, Nrga, BhagTratha, Mandhatr (Yuvanaswa’s son), Mucukunda, Naisadha, Somaka, Rama and many other reputed kings like Dilipa of meritorious acts, all these kings by making gifts of cows attained Heaven. 38 Yudhisthira along with his brothers gifted many bulls and cows of variegated colours to the foremost Brahmins. He also performed many sacrifices and gave away gifts of hundreds of thousands of cows as sacrificial gifts. 39 King Saudasa made gifts of many cows to the Brahmins with strict restraint over his senses all the while and by virtue thereof he attained many regions of great felicity in the next world. 40 Mandhata the son of Yuvanaswa, Yayati and his father Nahusa while giving always cows in large numbers have secured the supreme abode that is difficult to attain even by the deities. 41 The making of the gift of cows or bulls should proportionately be based on the means possessed by the donee, the number varying from one to thousand. The gift must be made to meri¬ torious Brahmins. That cow which gives birth to good calves in proper seasons when donated approaches the donor in heaven in the form of a river that can grant the fruition of every desire 43 A person giving only one cow of good milk yield is sure to get equal merit of the gifts of all desirable things on 66 The Study of Cow in Sanskrit Literature earth put together.' 13 When that is the case, why mention the inexplicable merit that one gets by offering many such cows. A person who makes a gift of a bull to a well-versed Brahmin receives great honours in heaven because the bull is the embodi¬ ment of heaven.' 1 ’ 1 Like the cow in the foini of a river, the bull in the form of heaven fulfils all the desires of the donor; the donor of a bull receives great honours in heaven. The gift of a bull is attached with a merit equal to that of Brahmacarya (divine vow). 115 A person who gifts away a Kapila cow along with its calf with a brazen pot, with horns cased with gold the same cow possessed of many qualities will approach her donor and grant him all his wishes. Such a person consequently lives in heaven for as many years as there are hairs on the body of the cow and the cow saves his sons and grandsons and all his families to the seventh generation. 40 Usual Merit attached to the Gift of Cows By gifting cows, the donor is saved in the other world like the sails of a boat seized by the wind rescuing a person from being drowned in the sea. 47 Thus the donor is saved from falling into the dreadful gloomy hell of woe by the cows donated by him. Above all gifts, the gift of a cow stands out, for the obvious reason that there is nothing as delicious as the milk that the cows yield. Further cows rescue all the worlds from calamity by producing milk. 48 Milk is a dependable sustenance for all beings. Hence the veteran and well-versed in Vedas state that the cows constitute the very refuge (sanctuary) of all living beings. 48 It can be safely inferred that all living beings can resort to the milk of cows for their sustenance. And again from the milk, ghee is manufactured, and ghee forms the sacrificial libations to be poured into the sacrificial fire. The deities are appeased 60 being contented with such sacrifices and they cause clouds and rain. From rains the crops grow in plenty. Thus all sorts of paddy are produced, for the sustenance of all living beings m the form of food. 51 It is therefore right to conclude that the cows are the very refuge of all living beings. 53 surabhi is accredited to be the celestial tree to all beings even by Cow Donations and Results 67 the very lord of Deities. 53 There is no wonder if a donor of a cow is considered as making a gift of refuge to all beings. The gift of a cow is considered equally meritorious as the very gift of nectar (Indra stated that the milk of the cow is the very nectar) 5,1 Thus it will be seen the gift of the cow is nothing short of gifting away the life-breath of living creatures. 55 A person giving a cow shines just like a second Sun in all its resplendance inasmuch as cows are equal to the rays of the Sun that fall on earth. The cows stand for the prosperity and pro¬ tection, and growth of all living beings. 58 That is why she is rightly held by the loving term ‘GO’ a nomenclature attributed to compare the cows to the rays of the Sun. The giver of the cow perpetuates a very laree race that extends over a large part of the earth. 57 The donor of a cow is consi¬ dered equal to the one who makes a gift of libations in sacrifices. It is held by Vedic Pandits that ghee forms the best type of liba¬ tions offered into the sacrificial fire. 58 A person who offers oxen of best type is considered to obtain greater merit than the one attached to the gift of cows. 59 One who makes a gift of ghee and milk with rice called Sasthika at Uttaraphalguru recei¬ ves great honours in Heaven, 60 while one who makes a gift of bull and good perfume at the time of citra sports with joy in the regions of Apsaras like the gods sporting in the garden of Nandana. 81 One making a gift of a bull and a cow yielding much milk, a cart full of paddy with a basket of clothes for wearing at the time of Visakha is sure to gratify his ancestors and deities. He attains immutable merit in the next world. 83 One who makes a gift of a cow with a vessel of bronze for milking h;r under the constellation of Revatl succeeds in the fruition of every one of his wishes granted by the self-same cow in the next world. 83 The donation of either gold or cow or land, is followed by -great merit—even capable of redemption from one’s sins. 64 Another three gifts signified by the same name ‘Godana’ are also of equal merit. 65 These three grant the fruition of all desires. They are cow, land and (Vak) knowledge. 66 A person who imparts knowledge to his disciple acquires merit equal to that which is won by the gift of the earth and the cows. 67 So .also is the gift of cows and earth equally meritorious. 68 The Study of Cow in Sanskrit Literature The Gift of Cows of Various Colours and the Results thereof Those aspiring to attain the several regions have to donate cows of various colours. Since it is said that by donating a cow of a particular colour, one can attain a relavant region attached to that colour. In another chapter, 68 it is said that the gift of cows of various colours leads one to different regions belonging to different deities. For example one making a gift of a cow of Kapilfi species yielding good and plenty of milk along with a calf of similar complexion and well-clothed at the back side and of good conduct hails supreme in the region of Brahman. A person making a gift of red-colour (Lohita) cow of good milk-yielding capacity that has a calf of similar complexion and that is well-clothed at her back side and has good conduct receives high respect in the region of the Sun. By making a gift of a variegated (strong) cow that has a calf of similar com¬ plexion and of good milk-yield, that is well-clothed at her back side and of good origin one obtains great honour in the region of Soma. A person who makes a gift of a white (Sveta) cow having the required accomplishments surely succeeds in obtaining the great honours in the abode of Indra. A person gifting a cow of black (Krsna) complexion that has all accomplishments is sure to acquire great respect in the abode of Agni. By making a gift of smoke-coloured cow (Dhumra) having all the accomplishments, one is sure to receive great honours in the abode of Yama, while the one making a gift of a cow of the colour of water foam that has a calf, that is well-dressed at her back side, along with a bronze vessel for milking her, is sure to dwell in the regions of Varuna. A person who gives away a gift of a cow of the colour of dust raised by the wind, that has a calf, that is well-clothed at her back side, along with a bronze vessel for milking her is sure to receive great honours in the region of Vayu. By making a gift of a cow having gold- complexion that has her eyes of reddish-brown (pinga) colour that has a calf, that is well-dressed at her back side, along with a bronze vessel for milking her, a person is sure to dwell in the region of Kubera. A person who makes a gift of a cow of the colour of smoke that rises from burnt straw (palala Cow Donations and Results 69 dhumra) that has all the accomplishments, is sure to hail supreme in the region of paternal deities. A person by making a gift of a cow (Pivari) that has a fleshy throat hanging down, that has a calf, that is decorated, is sure to obtain without any trouble the supreme abode of the uni¬ versal deities (Viswedevas) while one making a gift of a cow of yellowish complexion (Gourl) that has a calf of similar colour, rich milk yield, and of good demeanour that is covered with a cloth at her back side, is sure to attain the region of Vasus. A person who makes a gift of a cow of the complexion of white blanket that has a calf that is well-dressed at her back side along with a bronze vessel is sure to acquire the region of the Sadhyas. Thus thirteen colours of cows and the relative merits acquired by each person donating them as a gift are described in extenso. In the same chapter 09 three varieties of bulls and the merit acquired by a person by giving away each as a gift is also des¬ cribed in the following way. A person making a gift of a bull that has a high hump (Vairata Prstah) that is adorned with all jewels is sure to attain the region of Maruts, while the one making a gift of a sportive and handsome bull at the prime of his youth decked with all gems, acquires the regions of Gandhar- vas and celestial nymphs (Apsaras). The one giving away a bull that has a pointed and fleshy throat hanging down adorned with all ornaments endowed with gems, verily succeeds in .attaining to the regions of the Lord of Creation (Prajapati). A person giving away a Kapila attains the merit equivalent to the gift of thousand ordinary cows. 70 There are ten varieties of Kapilas 71 differentiated by their complexions. In the same way there are also ten varieties of bulls of Kapila species. They are respectively first Svarna-Kapila (Kapila of Golden com¬ plexion), Gaurapiiigala (admixture of light reddish brown), Rakta Pingaksi (reddish-brown-eyed). Gala Pingala (reddish-brown necked), Babhru (dark brown), Sveta Pingala (light Pingala), Rakta Pingaksi (reddish-brown eyed), Kapila (having hooves of the complexion of palered) and Kapila with tail of the comple¬ xion of brown. These Kapilas are intended for being given as gifts only by Brahmins that too during sacrifices. 72 In the Arsa form of marriage the bridegroom has to offer a 70 The Study of Cow in Sanskrit Literature bull and a cow and the father of the bride accepts the gift. 73 " This custom was in vogue even from the Smrti period 74 and the prohibition also has been taught from Smrti period. In a conference that took place in heaven long before, gods, stated that a person who gives away a thousand cows with horns plated (cased) with gold is sure to reside in heaven 75 while a person who makes a gift of a pair of cows (Goyuga) acquires the reward of mastery over the Vedas. 70 A person who makes a gift of cars and vehicles yoked with cows, acquires the merit attached to the ablution in sacred waters. 77 By making a gift of Kapila acquired by right means is emphasized owing to its merit of sin-cleansing. 78 The merit of making the gift of the ten thousand cows ensures happiness to the giver along with Indra in heaven. 79 One gifting away hundred thousand cows succeeds* in attaining many inexhaustible regions. 80 That person who is used to or is engaged in making gifts of cows is sure to go to heaven on a car of the radiance of the Sun, piercing the group of the clouds and shine there. Thousand celestial women of beautiful hips decorated by attractive dresses and ornaments receive him and please him and he is considered to be the best of all mortals. The celestial maidens of she-deer looks awaken him who goes asleep by their sweet note of vlnas, the soft musical sounds of their lutes and the audible tinklings of their anklets and their laughter. 81 The donor of thousand cows visits, the regions of the Gandharvas and Apsaras where there are many golden palaces and where the celestial Ganges named after Vasu flows. 82 Those persons proceed to such regions of milky rivers that have fresh butter as morass (mud) and that have curd as moss. 83 One interested in giving gifts of cows to the Brahmins is sure to attain heaven 84 and the one used to offer gifts of cows is glorified in heaven for such a stretch of period of years as would be equal to the number of hairs on the bodies of the cows he gives. At the end of his merit such a man takes birth in a noble family. 85 A man who gives away a cow of Kapila species that has long horns that is covered by a piece of cloth at the rear along with a calf and a bronze vessel, enters devoid of fear the abode of Yama. 80 He who gives away gifts of hundreds of thousands of cows according to the ordinance of Cow Donations and Results 71 gifts of cows attains the high prosperity eternally and great honours in the next world. 87 Those persons of pure conduct devoid of pride who donoted gifts of cows are stated to be the considerate performers and donors of all articles, and they are sure to attain the sacred region of cows. 88 BULL : A person who gives away a bull of good disposition and breed that is capable of bearing burdens that is possessed of strength and young in years and not mischievous and is large in size and energetic is sure to enjoy the regions that are allotted to (reserved for) the donors of cows. 8ga Gifts of Substitutes of Cows A person who gives away gifts that are regarded as substitute of cows accrues the merit to actual gift of cows. 89 A person gifting ghee in the form of a cow observing the vow all the while is sure to enjoy the pleasures of rivers of ghee, that appro¬ ach the donor like a caressing mother approaching her son. 90 Gifts of ghee should be made by every one. 91 In the absence of a cow made of ghee, the gift of a cow made of sesame by a person observing a vow is sure to transcend all calamities in this world and enjoy the pleasures in a milky river. 92 The one giving a gift of a cow made of sesame equal to the measure of an exact cow and water for drinking never suffers misery in the region of Yama. 93 One who makes a gift of water cow enjoys the pleasures of the river of cool and fresh-water, 94 A person donating a sesame cow with horns cased with gold with a Bronze vessel and with honorarium succeeds in attaining to the regions of Vasus. 95 One aspiring the coveted reward of happiness in the next world, fame and prosperity, purified himself with a cleansed soul, should make a gift of ghee to the Brahmins. 96 Ghee gift done in Asvins month gratifies the Asvins, who confer hand¬ someness to the donor. 97 Raksasas never invade the place of that man who makes gift of Payasa mixed with ghee to the Bhahmins. 98 72 The Study of Cow in Sanskrit Literature The Place of Donation The venue for performing the donation of cows to Brahmins fur acquiring the required merit is described in the story of Bhagl- ratha. Bhaglratha made gifts by the side of Puskara lakes to Brahmins for a hundred thousand times of two hundred thou¬ sand cows. 111 In Puskaras especially one should make the gift of a Kapilu cow to a Brahmin. 100 Bhaglratha donated myriads of cows along with their calves to Kohala and could consequen¬ tly attain the blessed regions—the fruit of his lavish gifts of cows and calves, in the prescribed venue. 101 Some Auspicious Duties (Pious Obligations) To Naciketas Varna explained laying stress by repetition on the qualification a donor should first acquire to deserve him worthy of donating a cow. Purity of mind should be the sine qua non to make one eligible to gift a cow and for the attain¬ ment of purity of mind, one should have taken to giving away many other gifts and thereby purified his mind. 102 Without such precedents, one is not entitled or qualified to gift away a cow. From this it can well be inferred that one must take to giving away gifts to have precedents created inasmuch as purity of mind comes only through charitable disposition. This is repeated many times by Yama to Naciketas. rt is interesting to note that many purified souls in olden days afraid of the severe tapas (penance) used to make gifts of cows observing the path of gifts of cows according to the extent of their power. They gave up all sentiments that cause jealousy and hatred. With purified heart and soul they engaged them¬ selves in the performance of ceremonial acts in honour of manes and gift of cows as a result of which they could attain heaven and shine in effulgence. 103 Time of the Donation One should make gifts of cows earned in a righteous way to deserving Brahmins according to the rites on the day Kamyas- tami (falling on the eighth day of the Moon). 104 Cow Donations and Results 73 The one who gifts the cow during the process of calving reaps the merit of giving away land and is therefore adored in heaven for as many thousands of yugas as equal to the bristles on the bodies of the animal and her young one put together. 105 A gift on particular lunations produces merit that is twice as much as a gift on other days. That which is done in a particular season produces merit ten times greater than in other seasons. That done in a particular year produces merit hundred-fold higher than in other years. And lastly, a gift on the last day of the year produces merit that is inexhaustible. A gift also if made while the Sun is on the solstitial points, or made on the last day of the Sun’s path through Libra, Aries, Gemini, Virgo, and Pisces, during eclipses—solar or lunar—is inexhaustibly merit-producing. The learned have also said that gifts made during the seasons produce merit that is ten times greater, those made during the change of seasons, a hundred times greater and those made during the days when Rahu is visible a thousand times greater than what is obtained by way of merit for the gifts made at other times. The gift made on the last day of the Sun’s course through Libra and Aries produces merit that knows no bounds or diminution, A person on rebirth obtains the fruition of whatever objects he has in view at the time of making a gift to Brahmin. Gold has emerged from Fire, the Earth has emerged from Visnu and the Cows have emerged from the Sun. He who gives away gold, land and kine attains all the regions of Agni, Visnu and the Sun. There is nothing so eternal as a gift. Where, therefore, is anything in the three worlds that can excel the merit of these gifts, as held out by the wise and intelligent ! 108 Receiver’s Qualifications The Donor should know minutely the great qualities of a Brah¬ min to whom the cow is donated. The donor should select a Brahmin who is devoted to Vedanta and .endowed with great knowledge. The Brahmin must be having contentment, restraints over senses and of good character and conduct, taken to the adherence to the vows strictly. He must have detachment with the worldly meums and must be speaking sweetly to all beings. 74 The Study of Cow in Sanskrit Literature He must be of a spotless character with not even a single stigma of misdeed attached to him though incited by hunger. He must be a calm-going person and not provoked easily and must also be hospitable to all guests. 107 Similarly the donor should also be endowed with similar noble virtues and qualities prescribed for the receiver. 108 The donor should have his family and chil¬ dren too. 100 That Brahmin, who is endowed with Vedic learning and severe penance and who is a performer of sacrifices may be regarded as a proper person to be the recipient of such cow- gifts. 110 But cows should never be given to a Brahmin in whose house they have to suffer from cold and heat. 110 '* Cows should never be offered to a sinful person and one who tills the land yoking bulls much less to a butcher who slaughters them. One who gives the cows away to such persons, has to rot in hell for ever. 111 The receiver is sure to acquire great merit if he accepts gifts from poor householders as the cows are deemed to have been rescued from distress. The poor owner cannot afford to rear and protect them in the manner required due to insufficient means. 11 - The Brahmin who receives the cows should cherish favourable conduct towards the cows and he should subsist upon them only and not upon anything else and he must be grateful to the donor always. 113 Qualifications of Cows The next point for consideration is the characteristics of a quality cow to be given to a deserving Brahmin, which is of utmost importance. One should never give to a Brahmin a cow that is lean or that produces short-lived calves or is afflicted with any disease, or crippled or decrepit. 114 One should give away a cow that gives profuse milk, that behaves well and famous for her docile and other qualities to make it worthy of her, so that the donee may enjoy the gift to his heart’s content. Then alone the gift is worth its name as it serves the real purpose to the letter and spirit. A cow that is taken in exchange by offering other animals or that is won by prowess (in war) of arms, that is taken as marriage dower or from the other relations 115 is considered worthy of gifts, provided she is not vicious, but is capable of Cow Donations and Results 75 bringing forth good calves and not taken to running away from the owner’s house. A person that gives such a cow with a bronze vessel for milking her enjoys the comforts of heaven for a period of years as many as there are hairs on the body of that cow. 116 Elsewhere, the qualities of a cow fit for gift are described with a slight difference. One has to offer a cow that is accom¬ panied by a calf of its own, that is endowed with docility and other qualities and that is young in age, and wrapped with a cloth, 117 One should never offer a cow that is incapable of drink¬ ing and eating, that has her milk already yielded (dry) that is. having very inherent weaknesses or diseases or is nearer to death. Such a cow may be compared to a tank whose water is dried up, unfit for use. By offering such a cow one is sure to enter into- the dark hell. 118 A cow that is wrathful or vicious or diseased or not purchased after the payment of a proper price should never be given as gift, as such a gift affects the giver by landing him in distress and sorrow and the regions he attains would not give him any happiness or vigour expected of them. 119 Occasions for the Gift of Cows There are some special occasions, 120 in which a person should give away a cow to a Brahmin viz., when an old man becomes ill, when famine takes place, when a Brahmin wishes to perform a sacrifice, when a person wants to till a land, when one gets a son after performing a sacrifice, or for the livelihood of a prece¬ ptor, for the sustenance of anybody’s child born in the legiti¬ mate way (these are the proper occasions when) a cow should' be given away to a noble Brahmin by the owner of the cow according to the rituals laid down by the Scriptures. The same person acquires the foremost regions also as a result of such a gift. But a person who does not follow the rituals in respect of' the gift can not acquire those regions. 121 Donor’s Special Qualities (Cow-Gift—the Great Merit) A person who never even thinks of injuring a cow but is always disposed towards the cow compassionately attains the merits, attached to persons observing the vow of truth. If such a person 76 The Study of Cow in Sanskrit Literature gives away a single cow, he is sure to acquire merit on par with that of the gift of thousand cows. 122 And a Ksatriya by doing so obtains the merit equal to that of a Brahmana. A Vaisya of similar accomplishments on such a gift is eligible to the merit attached to the gift of a five hundred cows. 123 If a Sudra posses¬ sed of similar conduct makes the gift, the merit equivalent to the gift of one hundred and twenty-live cows is attributable. 124 Donor’s Qualifications A person who is devoted to penances and truth, who is profi¬ cient in scriptures and religious acts by serving duly his precep¬ tor and is endowed with noble virtues like forgiveness of disposition, worshipping deities, and who is of tranquil soul, who is pure, enlightened and observant of all the duties, exempt from egoism, is sure to attain great merit by making a gift of a cow according to rituals. 125 A person who takes only one meal a day and saves the money •allotted for the other, while practising Go-Vrata for ten years, making a gift of a cow purchased legitimately by him attains the merit attached to the gift of as many number of cows as there •are hairs on the body of that cow. 126 A Ksatriya after purchas¬ ing a cow in like manner and practising Go-Vrata for five years is sure to acquire the merit of a Brahmin; while a Vaisya in the same circumstances acquires the same measure of merit by observing Go-Vrata for two and a half years and a Sudra by observing Go-Vrata for fifteen months. 127 A person who sells himself and purchases cows with that money and gives them away to Brahmins enjoys felicity in heaven for as long as cows are seen on earth. It is said in every hair of such cows, there is a region of inexhaustible felicity. 128 A person is sure to win the equivalent merit attached to the person who sells himself and makes gift of cows, when he offers the cows acquired in the battle. 129 Even the one offering a gift of a stolen cow to a Brahmin is sure to enjoy felicity in heaven, of course, not without subject¬ ing himself to suffer in hell for the sin of theft for the like period. 130 By making a gift of cows, one rescues his ancestors •as well as descendants to the seventh degree, 131 while by making Cow Donations and Results IT gifts of cows with the honorarium of gold, one rescues his. ancestors and descendants to the fourteenth degree. 132 Sixteen Kinds of Charity that are Futile 133 The gift to a person who has fallen away from the practice of virtuous vows, the gift of wealth that is ill-gotten (earned un¬ lawfully), the gift to a sinful Brahmin or to a thief or to a preceptor who is a false-pretender, the gift to a person who is not truthful but sinful, or ungrateful, the gift to a person that officiates at sacrifices conducted by all classes of people, living in a village or to a teacher who preaches Veda for mercinary ends, or one that works for Sudras, the gift to a Brahmin who is not observing and performing the duties of his order, the gift to one that has married a girl of pubescience (after her acces¬ sion to puberty), the gift to a woman or to one who plays with snakes or one who is employed in menial offices. The gifts offered to the sixteen tabooed recipients would never be merit-yielding. If, however, out of ignorance, or due to fear or anger, one gives away gifts to them, the merit of such gifts will be enjoyed by him while he is in the womb of his mother. In other cases, a person who makes a gift to the Brahmins enjoys the fruit of it in his old age. Therefore, one who wishes to travel the way of heaven should by all means make gifts only to Brahmins. worthy of being a fit Receiver, whatever be the gift made. Donor’s Obligations The person who desires to give away a cow to a Brahmin must select a preceptor also who guides him in the matter of the gift of a cow, Such a person is sure to dwell in heaven. 134 It is the first and foremost duty of the donor because all the other rituals invariably depend upon it as a concomitant factor. Later he¬ lms to select a meritorious Brahmin to receive his gift. However, the donor has to request a noble Brahmin to accept it. Because the donor obtains the sixth part of the merit won by the receiver by his penance, when he makes a gift to such a Brahmin with great reverence, and restrained senses. 135 The donor should be righteous also in his conduct. Otherwise a Brahmin of pure. IS The Study of Cow in Sanskrit Literature conduct should never approach him. Brahmins accept gifts "V from the righteous and unrighteous. If the giver happens to be righteous, the receiver incurs a little sin. But, if the giver happens to be unrighteous, the receiver goes to hell. 138 Only five types of persons who commit vicious acts should never get the merit of making gifts. Those of sinful conduct must be regarded as tire worst of persons. One should never talk even with them. They should be relinquished or shunned from society. Those five persons are categorised here. One who slays a Brahmin, one who slays a cow, one who seduces other people’s wives, who has no faith in the Vedas and who subsists on the virtue of his wife. 137 These five persons of sinful be¬ haviour, when they visit the abode of the dead rot in hell like insects, that live upon pus and blood. 138 Hence, the donor must be righteous; otherwise he causes the receiver also to go to hell. The donor has to give up all sorts of food and subsist on water only for three nights. 139 He has to sleep on the bare earth. He has to feed the cow properly and then donate along with her calf. He has to gratify the Brahmin with other gifts also. VARIOUS MEANS TO ACQUIRE COWS FOR GIFT The Relative Merits attached to Such Gifts on the Donors A person who makes gifts of cows by outright purchase with the ancestral wealth or by legitimate means attains many immut¬ able regions of great felicity 140 by his act, and a person gifting *> cows with the wealth won at dice (gambling) is sure to enjoy felicity for ten thousand years of celestial measure. 141 Those who make gifts of cows acquired legitimately attains many eternal regions of beautitude (blessedness). 142 The Ritual of the Cow Gift This ritual has come into practice from very old times for the benefit of good persons exclusively. Later on, it is declared for the benefit of all creatures. 143 It was practised even before ^ Cow Donations and Results 79 it was preached. It is said that Mamdhatr once questioned Brhaspati (the preceptor of deities) about this ritual, whereupon Brhaspati explained 144 that the donor should intimate the time (a day before the gift) and honour the Brahmins. Thus ap¬ pointing them for the gift all the while with restrained senses he should address the cow of the variety of Rohini as ‘samahgit’ and ‘BahukV; entering the midst of the cows he should recite this Srti ‘Gourme mdtd vrsabhah pitdme Divam Sarnia Jagati me Pratisthtf M.B. (Anusa) 76-7 meaning the cow is my mother, the bull is my father. (Give me heaven and worldly pleasures.) The cow (Jagati) is my refuge. After reciting this Srti he should reside there for the night so as to be absolved of all his sins and to become one with the cows. At sun-rise he should give away the cow along with the calf and a bull. As a result of the said act he is sure to reach heaven. The blessings contained in the mantras also belong to the donor. The mantras which refer to the cows are the following : ‘Urjasvinyah urjamedhasca yajne garbhoamrtasya jagatoasya pratistha Ksiterohah prava-hassasvadeva prajapatyab sarvamityartha vadafi Gavo mamainah pranudantu saurydstathd savmydh svargayd- naya santu Atmanam mdtrvaccasrayantu tathanuktdssantu sarvasisome Sesotsarge karmabhirdehamokse sarasvatyassreyase sampravrttdh Yuyain Nityam sarvapunyopavahyarh Disadhvam Gatimistam prasannaK 10 to 12 The donor has to recite the following mantras first half of the 80 The Study of Cow in Sanskrit Literature verse, while giving the cow to the Brahmin: ‘Yo vai yuyam sohamadyaikabliavo yusmandatvacahamdtma pradata' Then the Brahmin (receiver) has to recite the latter part receiv¬ ing the gift in the following way: ‘Manascyutamanaevopapanndh sandhuksadhvatn saumvarupo- gr amp iih' The ritual relating to the substitutes of the cow is described. 145 When a cow is not available, a person who wishes to give away the usual cost of the cow as a substitute of the cow has to utter the word ‘urdhvasya’ meaning that the cow with face uplifted is being offered. The person who gives away cloth as the substitute of a cow should utter the word ‘bhavitavya’ meaning that the gift should be considered as a cow. A person who gives away gold has to utter ‘vaisnavf meaning that the gold is the form of a cow. The Merits of the Gift of Substitute Cows 140 The person who offers the cost of a cow enjoys heaven for a period of thirty-six thousand years. The person who offers gold as a substitute of the cow enjoys twenty thousand years. But the person who offers a real cow succeeds in acquiring the merits attached to the vicarious gifts. The merits are verily vouchsafed to him when the receiver places eight steps after receiving the gift. A person who gives away a cow may be regarded as endowed with right conduct. A person who gives the value becomes fearless. A person who offers (Vasu) wealth never meets with sorrow. End of the Ritual The donor after giving away the gift has to subsist for three days on only milk and refrain from every kind of food. 147 This topic relating to the gift of cows is fraught with sanctity. 1,18 The gift of cows is held high and praiseworthy in almost all Cow Donations and Results 81 Purapas. Particularly in the Padma Puraria, Skanda Purana, Garuda Puraria, Agnipurana and in Visnu Dharmottara Puraria, this subject is at length dealt with. According to a Purana, 149 the giver of a cow with costly clothes and many gems at the confluence of Ganga and Yamuna to a Brahmin dressed in white garbs, serene in nature, well-versed in religion and Vedas is sure to be glorified in heaven for as many thousand years as there are hairs on the body of that cow. Wherever he is reborn, the cow also takes her birth in his house along with him. As a result of his gift, he would never be consigned to hell. Another purana holds 150 that a person offering a cow, land and gold on the banks of the Ganges with ardent devotion will never take a rebirth in this mortal world, full of miseries. The inference can well be drawn from the above purana that a person is sure to get salvation after making such a gift of a cow along with the gifts of land and gold. The Garuda Purana says 161 that a person gift¬ ing a cow to a Brahmin is sure to reside in heaven besides being sure to acquire opulence in the next birth. According to another puraria 152 a person making a gift of a cow is sure to obtain longevity, health and prosperity in this world as well in heaven after he leaves this world. Another purana 153 lays added emphasis on the gift of a cow by saying that one gifting a a cow—whether in milk or not—which is healthy, strong and vigorous is glorified in heaven. Offering a cow with all the accomplishments to a fitting Brahmin is sure to have the complete merit equal to the gift of the entire earth. 154 The giver of a milch cow is glorified in Vaikuntha for such number of years as there are hairs on the body of the cow. If the offer is made on any auspicious day, the merit is four-fold high, if done in holy places the merit is multiplied by hundred times, and if done in the precincts of Narayana the merit is million-fold increased. In the Bhara- takhanda, one offering a cow with reverence is glorified in the region of Candra for a period of ten thousand years. 155 An offer of a Kapila species with a calf decked with all varieties of gems according to the ritual makes one visit Visnuloka. 160 The performance of severe austerity and penance is the supreme duty which is laudable in the age of Krta; acquisition of knowledge is the prime duty in Treta, resorting 82 The Study of Cow in Sanskrit Literature to holy places is the duty in the Dwapara but charity is the only duty in the age of Kali. 157 To Whom Should the Cow-Gift be Made—Receiver’s Qualifi¬ cations The receiver should be a Brahmin. It is seen from a Parana that the gifts of sesame and cows are great and sin-cleansing, and both should be offered only to Brahmins and not to persons of other castes, and who serve the giver. 1511 Foremost among the Brahmins are the fitting persons who regularly perform and consecrate the Brahmanical rites. The best even among those are the Brahmins who know the supreme Brahman and who are endowed with rigorous penances. 159 However, one should offer along with the cow, her calf according to the ritual to a Brahmin, that is well-versed in the Vedas, virtuous, pious and is a worshipper of Visnu, and is a scholar observing non¬ violence. Offering a cow to a Brahmin alone is not all; the Brahmin should have all the virtues specified above to qualify himself a worthy receiver. Here the importance of selecting a fit receiver is made out, perhaps to ensure the pious obligations are carried out literally and properly by the receiver and the benefit of a cow enjoyed by him deservedly. 160 A Brahmin with no erudition or tinge to probe into the spiritual knowledge is not entitled to accept any gift. Further¬ more, by his accepting any gift, he degrades the donor as well as his own soul. 181 One should never offer a cow to a Brahmin, who sells the products of cows, and who is not devoted to cows and not endowed with the qualities of a prescribed recipient of cow gift. 162 Thus the necessity to scrutinise closely and comb out the fitting Brahmin to make a gift of cow to him lies heavily on the person aspiring to donate a cow. Thus to a proper and fit person alone the gift of a cow is recommended is made clear. 163 Qualifications of the Cow The requisite qualifications of the cow intended to be gifted Cow Donations and Results 83 away are important for consideration. It is held that the giver of a healthy and disease-free cow with or without a calf is glorified in heaven. 161 Somewhere it is also stated that one should however make a gift of a cow whether she yields or does not yield milk, but she should be healthy and vigorous. 165 The only bar is one should never offer to a Brahmin a cow that is crippled, that drinks her udders, that is old, that has been already milked away, that is decrepit and has proved herself to be a wreck or that is having disease or deformity proving to be not of good demeanour unsteady or of a run-away nature, that is robbed off a Brahmin for fear of being doomed to hell by such an act. Donor’s Qualifications (Merits) The donor considered fit to gift away a cow must be healthy person. If he is a sickly person, he has to make a gift of hundred cows and if he is on the verge of death he has to make a gift of thousand cows, otherwise after his death atleast his relations have to make a gift of hundred thousand cows which equals the merit of a single cow given by a healthy person. By the above description, it is evident that a single cow offered by a healthy person, hundred cows offered by a ■sickly person, thousand cows offered by a dying person, hun¬ dred thousand cows offered by his relatives after the death ■of a person are of equal merit. 166 The gift given not according to the ritual does not bear fruit. Even a gift of a single cow in the proper place intended and to the proper receiver is equal to the merit attached to the gift of a hundred thousand cows. 167 The merit of such a gift increases day by day. When the gift is given to an improper .receiver that renders the giver ineffective and harmful as he would have to go to hell. Alike the receiver too along with his .twenty-one generations to come shall have to go to hell. 168 Exceptions Brahmins who suffer from poverty many receive gifts from royal ■caste. If the kings deny them the offer, they may receive the 84 The Study of Cow in Sanskrit Literature cows from Vaisyas. But one should never accept any gift from a person belonging to the Sudra community. 189 Expiation of the Receiver The sin of accepting a gift from the hand of an evil or a dishonest giver is atoned by his constantly repeating the ‘Gfiyatrf Mantra for month in a cow-shed or pasturage and in perfect mastery over his senses. 170 Anything offered by a eunuch, by a man or woman of ques¬ tionable morals, as well as one offered by one’s enemy, should be unconditionally rejected except for the purpose of performing any religious ceremony or performing obsequies of one’s own father. 171 The offer of very black Kapilii should not be made on Brahmins. 173 Proper Occasion of the Gift A gift should be made daily to a worthy receiver, as well as on special occasions. Any person is morally bound to give some¬ thing in charity to a person who solicits his help in straitened circumstances, within his means and in a devout spirit. 178 It is clear from a Purana that while a person has the transient life (while he is alive) he should perform everything that rescues him in the other world. When he has to traverse the other world through the dreadful path, he should be accompanied with the necessities of a traveller. 174 Otherwise, on the way he suffers a lot, for want of the things that are useful to make his way easy to pass. 175 A cow named VaitarinI of either black or pale-red should be given to a Brahmin according to the ritual. She is referred to as the river which confers happiness on the departed soul. That cow thus offered comes to the succour of the donor when he has to cross the path of the dreadful hell. Those who offer a VaitarinI cow are sure to obtain their wishes, along with happiness in this world and the world to come. 178 The same purana stresses the inevitability of the cow gift by every body during his life-time itself. After his death, it is doubtful whether his relatives would make a gift or not. So by way of abundant caution, it is desirable that everybody Cow Donations and Results 85 should make the gift of a cow ‘Vaitarinf with his own hand to have her assured succour on his way to the other world. 177 The path to Yamaloka (hell) is eighty-six yojanas. There is a famous river by name Vaitaram divided into two parts. While blood flows through one side, whetted weapons flow through the middle part of that river. On the point of death when one offers a cow to a Brahmin, he can cross through the river with ease by holding the tail of that cow; while others have to cross through the river by their hands all the hundred yojanas. The second flow of the VaitaranI is destined for the travel of good and righteous persons. Those who make gift of cows on the point of death cross the river of plentiful water holding the tail of the cow. Those who do not perform the cow gift have to cross the river by their own hands. On account of this, particularly one should make a gift of a cow on the point of death with a desire to cross the river safely. 178 Gift of a Bull A person who offers a vigorous bull to a Brahmin undoub¬ tedly obtains the merit equally attached to the gift of ten cows. 179 But according to Agnipuraria, it is made clear that a person, by making the gift of ten cows of Kapila species, at the sacred place Jyesta (great) Puskara, acquires equal merit attached to liberation of a bull. 180 A person who offers a bullock is sure to go to heaven. 181 In the same Parana the gift of either a cow or an ox is said to be of equal merit. The donor is sure to get salvation after a happy career on earth by making a gift of either a cow or an ox to a Brahmin. 182 Thus it will be seen that it makes little difference whether one offers a gift of a cow or an ox the merit being one and the same. Substitutes for Cows The gift and the merit attached to them are described in a purana. 183 The gifts of the ten varieties of substitute-cows are described. They are Gudadhenu (the cow of the treacle), Ghrta- dhenu (the cow of clarified butter), Tiladhenu (the cow * of 86 The Study of Cow in Sanskrit Literature sesame), Jaladhenu (the water cow), Ksiradhenu (the cow of thickened milk), Madhudhenu (the cow of honey), Sarkaradhenu (the cow of sugar), Dadidhenu (the cow of curd), Rasadhenu (the cow of sweetened juice) and the tenth is the very cow, A person who offers a substitute for a cow gets himself purified and attains salvation after a long and a happy career on earth. Along with all such substitutes, a living milch cow with her horns plated with gold hoofs covered with silver along with a brass vessel should be given away as honorarium. The giver of such a cow is sure to live in heaven for as many years as there are hairs on the body of the cow. 18 ' 1 The Gift of Cows of Different Complexions and the Merit Thereof In a Purana ten cows that are having different complexions are said to have different relative merits attached to them. 185 By donating a Sveta (white) cow a person would become an emperor and live in a palace, always enjoying the pleasures and comforts. By donating the Dhumra (smoky) cow a person is cleansed of his sins in full. By donating a Kapila (tawny) one gets inexhaustible merit. By donating a black cow one never gets ruined. To donate a Pandura (pale-coloured) though it is rare and difficult to obtain one, is worthy of all. The donation of a Gourt (yellow) cow causes delight to one’s dynasty. A red- eyed-cow-donation brings in handsomeness on the donor, A blue cow is gifted for affluence. Special Merits Attached to the Gift of Kapila By donating a Kapila (tawny-coloured-cow) a person will be redeemed from all his sins. The sins committed either in his childhood or old age or by mind or by speech or deed, the sin committed by incest or the sin by betraying a friend or the sin of fraud played in measuring goods (inferior in quality) or of balancing a thing or the sin acquired by telling a lie with or for a girl or to protect a cow— all the sins committed by these acts will be redeemed by donating a Kapila. Cow Donations and Results 87 Different Regions and Different Complexions of Cows Another Purana 186 describes the gifts of several cows of different complexions. Each complexion has its own end to reach the particular region assigned. A gift of a white-corn- plexioned cow is glorified in the region of Soma, a red coloured cow gift is glorified in Vibhavasu, a black cow in the region of Yama, a blue-coloured-cow-gift is glorified in the region of Varuna, a Sabala or RohinI cow-gift is glorified in the region of Vayu, a smoky coloured cow gift is glorified in the region of Vasus, an Asadha coloured cow gift is glorified in the region of Varuna, A gold coloured cow gift is glorified in the region of Kubera, a copper coloured cow gift is glorified in the region of Anglrasa. A palaiadhumra coloured cow gift is glorified in the region of manes. A Goura-coloured cow gift is glorified in the region of Bhrgu, a Vairata-coloured-cow gift is glorified in the region of Prajapati, a white-blanket coloured cow gift is glori¬ fied in the region of Rudras. A person offering a cow of the complexion of black, with white spots is glorified in the region of Gandharvas, while one offering a cow of the complexion of Kapila (Tawny) is glorified in the region of the donor’s taste. Previously all these cows were of Kapila complexion but due to a curse of Sambhu they were made of variegated colours. 187 The self-same Purana ascertains the greatness of Kapila and it is considered as the best of all the cow-species. Of all the varieties of bulls, the bull of white complexion stands the foremost 188 and a gift of such a bull is met with assured immense merit. Some Important Points Relating to Cow Gifts In the Garuda Purana some salient points worth consideration and adoption both by the donor and the donee are elaborated. The gift of a cow or a girl or a bed should be given to only one person. Either one of them if sold or given to many is fraught with degeneration of as many as seven generations of the donor. 189 A person who does not liberate a bull even though, he has a son, he cannot get salvation after death. But a person who liberates a bull properly though devoid of children, travels 88 The Study of Cow in Sanskrit Literature safely and securely through the path of dreadful hell with ease. 190 One should never offer a cow or a house or a cot with all its peraphernalia to many persons. The honorarium of these gifts when given to many persons will drive the donor to hell. A person who offers the above gifts properly is glorified in heaven for a period of hundred celestial years. 191 Even poor persons when they are sick should donate cows, sesame, gold and the seven varieties of corns. 192 Having seen a liberal person all the gods along with the sages and with the God of Dharma and his assistant Citragupta, experience various joys and pleasures. 190 Exception A brahmin should make a gift of gold, a cow or an ox to a religious assembly (group). 191 The same gift in twofold by a Ksatriya, in threefold by a Vaisya and in fourfold by a Sudra. The four castes by doing so in the degree prescribed are redee¬ med from their sins. 105 Sixteen Great Gifts ‘Mahadanas’ in the Tuiapurutsa Tulapuru$a gift includes .sixteen great gifts 196 viz., the gift of Hirnyagarbha, Kalpavrksa, golden car with golden horse har¬ nessed to it, golden chariot with golden elephant yoked to it, five ploughs, adequate measure of ground to drive the same, disc of Visnu, Kalpalatn, Saptasagaraka, Ratnadhenu and Mahabhu- taghata all are prescribed as worthy gifts to the Brahmins on auspicious days. The Matsyapurana w states that the Mahadanas were per¬ formed by such ancient heroes and kings as Vasudeva, Ambarlsa. Bhargava, Kartaviryarjuna, Rama, Prahlada, Prthu and Bharata. Brahmamda 198 In this Dana, gifts of ten cows with golden tipped horns, with copper vessels (for milking them) and covered with garments should be made. Cow Donations and Results 89 Oosahasra 190 The donor should subsist for three days or one day on milk and milk alone and then the preliminary procedure of invoking lokapalas, Punyahavacana, home etc., should be applied to the body of a bull after making it stand on the altar. Out of one thousand cows, ten are selected and are covered with clothes and their horns decorated with gold-tips and their hoofs with silver- tips and are brought inside the panda] and honoured. A golden image of Nandikesvara (Siva’s bull) with golden bells around its neck covered with silk, scents and flowers showered on it, gold- tip provided to horns should be placed in the midst of the ten cows. After bathing in medicated water (Sarvausadhi herb) and with flowers in his folded hands, the donor should invoke the cows with mantras expressing the greatness of cows and address the image of Nandikesvara as Dharma and should bestow the golden image of Nandi on the Guru with two cows and donate one each to eight priests and to the other Brahmins five or ten cows each out of the remaining. The owner should then sub¬ sist on milk for one day and would dwell in the world of Siva and save his pitrs and maternal grandfathers and other mater¬ nal ancestors, Ifamadhemi 200 The figures of a cow and a calf should be made of very pure pristine gold weighing either a thousand or five hundred or two hundred fifty palas and if one is not well to-do, at least of three palas in the minimum. The skin of a black antelope should be spread over the altar, a prastha of jaggery is kept thereon and on it a golden cow should be placed, well decked with jewels, surroun¬ ded by eight auspicious jars, fruits, eighteen kinds of grains, chowries, copper vessel, lamps, and umbrella, two silken gar¬ ments, bells, neck ornaments etc. The donor should invoke the cow with pauranika mantras and then make a gift of the -cow and calf to the Guru. 90 The Study of Cow in Sanskrit Literature Hiranyasvaratha 201 A golden chariot is donated along with chowries, an umbrella,, silken garments and cows according to one’s mite. Pancalangalaka 202 Five plough shares should be made of some strong wood (teak, sandal etc.) and five of gold, ten fine oxen should be decked with gold on their horns and with pearls on their tails, silver on their hoofs and a gift of these and of land equal to one Khar- vata, kheta or village or a gift of one hundred or fifty nivartanas according to one’s mite should be made. Mahakalpalata 2 ® 3 There should be ten cows and vessels. Two should be bestowed; on the Guru and the remaining eight on eight priests. Ratnadhenu 20 ' 1 The figure of a cow is to be made of precious stones, eighty-one- padmaraga (ruby) stones are to be placed in the mouth of that figure, a hundred Pusparaga stone in the tip of her nose a golden tilaka on her forehead, a hundred pearls in the eyes, a hundred pieces of coral on the two eyebrows, two pieces of mother-pearl represent the ears, there should be golden horns and the head should be of one hundred diamond stones, with one hundred on her neck, one hundred sapphires on the back, a hundred lapis lazuli on the sides, a crystal on the belly, a hundred saugandhika stones on the waist. Hoofs of gold and tail of pearls and other parts of the cow’s body are to be repre¬ sented in a similar manner with various precious stones and the tongue with sugar and dung with jaggery, urine with ghee and a calf is to be made with one fourth of what is required for the- cow and then both are donated. Cow Donations and Results 91 The Gift of Cow-Products Merudanam 205 (thousand drona measure of paddy and the. allied substances consisting of half measure less than the sub¬ stance immediately preceding it in number), viz. Lavanaparvata (the hill of Salt), Gudadri, Svarnameru, Tiladri, Karpasacala (cotton), Ghrtacala (Ghee), Rajatacala (Silver) and Sarkracala. (Sugar). By making a gift of either the milk or curd or butter¬ milk of a cow a person is sure to obtain great satiety. 20 * In Asvayuja month, an offer of them to Brahmins would make the donor healthy, 207 and if the offer be curd,, good benefits would shower on the donor. 208 A person who offers milk is relieved from all his miseries and becomes satisfied. 200 By consecrating milk to Siva one can be relieved of all his agonies besides being glorified in the region of Rudra. 210 By offering the rice boiled in milk, one can have the fulfilment of all his desires. 211 If ghee is consecrated to Siva, miseries vanish and the person offering will be glorified in the region of Rudra. 212 By offering ghee one is sure to reside in heaven. 213 In Asvayuja month daily offer of ghee in the morning, to a Brahmin to gratify the Brahmin and Asvins make one rid of diseases and at the same time builds up good form. 214 The gift of a vessel full of thickened (concentrated) milk and clarified butter in the month of Asvayuja ensures celestial existence to the offerer. 215 By consecrating butter to Ramanatha Mahalinga one casts, off the need to visit Yama (hell) 216 and by consecrating milk one uplifts himself and a twenty dynasties of his are glorified in Sivaloka. 217 By consecrating curd, one besides being able to be redeemed of his sins, attains great fame in the abode of Visnu. 218 Cow Gift as an Expiation by a Killer of a Brahmin A killer of a Brahmin shall make the gift of a milch cow with milk, after fasting and reciting ‘Agharnarsana Mantra’ for three days standing in water and recite the rk beginning as ‘obeissancfc '92 The Study of Cow in Sanskrit Literature to Soma’ observing a fast on the next day and cast forty libations of clarified butter in the sacrificial fire. 219 Cow Gift by an Encroacher of Land A person who takes away the lands of others will become absolved of the sin by an offer of a million cows. 220 Cow Gift by a Cow Stealer A person guilty of stealing a cow belonging to others should never be atoned even by offering hundred cows. 231 Cow Gift by a Cow-Killer A cow killer shall practise self-control for a month, staying in the cow-shed with cows therein. Daily he has to lead them to pastures. He has to take the compound Pancagavya (milk, curd, •clarified butter, urine and dung are the five things derived from cow)- On his offering a cow to a Brahmin, he ultimately atones the sin. 223 Cow Gift by the Killer of a Ksatriya A person who kills Ksatriya (royal community) shall have to offer a bull and a thousand cows, 333 besides practising the same vow of a killer of a Brahmin for 3 years. 334 A killer of a Sudra has to practise this vow for six months and offer ten cows. 335 A killer of a pious lady has to practise the vow of a killer of a §udra and offer ten cows in the same manner. 228 Cow Gift in the Sacrifices and Vratas At the close of the sacrifice regarding the installation of images, the sacrificer shall have to make a gift of a cow of the Kapila species Cowri, ear-rings, umbrella, bracelet etc., to the priest. 237 According to the Agnipurapa at the end of the installation of the images of all the gods, the sacrificer should make gifts of a vessel full of sesame, gold and a cloth and with Cow Donations and Results 93- a cow decked with ornaments reciting the mantra ‘Prlyatamu Bhagavan Visnuh’. 228 Graha-Yajna Graha-Yajna should ba, performed for the propitiation of planets. This Yajna confers wealth, peace and prosperity on the sacrificer. 229 It is usually divided into three types according to the number of libations of clarified ■ butter cast into the fire. 230 In the first type of Graha-Yajna a person performing this sacrifice has to offer ten thousand libations of clarified butter into the fire. In the second (generally on occasions of marriage cere¬ mony) hundred thousand libations of clarified butter should be offered into the fire. In the third a million of libations of' clarified butter are offered. At the end, the sacrificer should make gifts of golden cows to the Brahmins. He should address- the celestial cow Kapila ‘Oh Kapila you who are worshipped by all the gods and in whose body all the gods and sacred shrines are present, will confer peace on me.’ It is performed by installing a divine image or edifice. The usual remuneration of a golden cow etc., should be given. The sacrifice is intended to propitiate planets in order to vouchsafe a victory in war to the performer. 231 It is known from the Garuda Purana that in the Homa ceremonies celebrated for the propitiation of the planets, the sacrificer should offer as honorarium to the- Brahmins, who officiate the ceremonies a cow for the propitia¬ tion of the Sun, a conch-shell for the Moon, an ox for Mars, gold for Mercury, cloth for the Jupiter, ahorse for Venus, a- Black cow for Saturn, iron for Rahu and a goat for Ketu. 232 Even a King derives many benefits from worshipping the. planets. 233 Sadgati Vrata One should perform a Vrata on the day of the eighth phase of' the moon and break his fast on the night of the Vow. A person who continually practises the Vrata for a year should complete it by making the gift of a cow to a Brahmin. As a result of it he would be elevated to the status of Indra, after his death. '94 The Study of Cow in Sanskrit Literature This is known as Sadgativrata. 234 The same Vrata practised on the day of the eighth phase of the moon’s increase in the month of Pusya is called the Maha Rudra Vrata. 236 Such a Vrata practised in honour of Brahma is ten thousand times more meritorious than the one practised for an ordinary end. 23 * The Vrata should invariably be performed if the proper day of its celebration falls on a Wednesday, as its performance would ensure endless prosperity on the votary. 287 Krsnastami This Vrata is performed on the eighth day of the New Moon in the month of Magha. It should also be performed in the -succeeding months till Kiirtlka, and break the fast in the night of all the Astamx days in a year and make gifts of cows to Brahmins at the end of this Vrata, 238 so as to be assured of the region of Indra. 239 Prabha Vrata One making a gift of Treacle in the month of Magha or Caitra on the third days of the respective fortnights is said to be ■observing Prabhavrata. One performing Gudavrata is verily glorified in the region of GowrI. Forsooth this Vrata is considered great as conferring the supreme bliss on the Penitent. Observing the fast in the. fortnights and bestowing a pair of Kapila cows on a Brahmin ensures the region of Brahma after being duly worshipped by deities as well as by demons. After a period of Kalpa, he becomes Lord of all enjoying all pleasures. This is called Prabhavrata. 240 Visnu Vrata A person worshipping Brahmins in this Vrata, to the extent of 'his means offering cows, clothes and gold to them paves way to ;attain sublimest regions. 241 Cow Donations and Results 95 ■Gowii Vrata ■On the completion of GowrI Vrata one should arrange a dinner with white rice, besides offering a pair of costly clothes and an auspicious cow to a Brahmin. 242 This Vrata connected with :Siva should not be disclosed to impure, egoistic, those vehe¬ mently condemning cows. Brahmins, deities, guests and religious persons. 243 At the end of the vow a bed with all equipments should be offered with the images of Uma and Sankara along with a bull and a cow. 244 Purnima Vrata One should make a gift of one hundred cows when observing this Vrata, and he is blessed with all comforts in Heaven. 245 A scholar offering a cow of clarified butter according to the ritual obtains all wishes and fame. 246 A person offering a Rasadhenu (a cow of sweetened juice) in the month of Kartlka is vouchsafed with all his objects longed by him besides a good resort. 247 Kartika Vrata The Kartlka Vrata is observed in the month of Kartlka and best type of cow should be offered at the end of the Vow. 248 Kapila Sastivrata A person who performs ablution in the great river Kapiladhara ■and makes a gift of a cow of the Kapila species on the day of Kapilasasti obtains the merit equivalent to the gift of a crore ■cows. 249 This is stated to be an expiation of all sins committed by the donor. 280 Sivaratri Vrata The vow of Sivaratri should be completed after making a gift of a black and healthy cow along with her calf, decked with clothes ornaments, bells etc., to a Brahmin. 251 96 The Study of Cow in Sanskrit Literature Cow Gift in the Holy Places The Forest of Dhenuka A person who visits the Goddess Dhenuka in the forest named' after a cow-Goddess should perform obsequial rites in honour of his deceased manes. There he should make a gift of a cow of sesame that vouchsafes residence in the region of Brahma to his manes. 283 Such an act (cow*gift) at any of the following sacred places vouchsafes the same merit to the performer. Places: Aindra TIrtham, the NaratTrtham, the Vaisnava Tirtham or Maha-Nandl bank. 353 The River Vaitarani The illustrious river Vaitarani in the three worlds is descended from heaven to the holy place Gaya, which absolves all souls of departed manes. A person who performs obsequial rites or makes the gift of a cow for the benefit of his ancestors that reside on the banks of that sacred stream rescue the souls of one and a twenty generations of his ancestors. 254 Cliakratirtha Ablution in the sacred lake named Chakratlrtha and offer of a cow will be one that will relieve him from all obstacles. Along with cow gift one should also make a gift of a symbol of §iva. By this even those who never so much as think of a gift of a cow are considered to become purified. 355 The River Ganges An offer of a cow with her calf on the banks of the river Ganges according to the ritual enables one to enjoy all comforts for a period of as many yugas as there are hairs on the body of that cow. He also enjoys all his cherished wishes and pleasures along with his relatives, friends and ancestors in the Sivaloka or Goloka by the grace of Kamadhenu and takes rebirth in a rich and noble family. 258 Cow Donations and Results 97 Rukmini Tirtha An offer of the best cow of Kapila species according to the ritual is sure to enable one enjoy all pleasures in heaven for as many years as there are hairs on the body of that cow and her calf. Even after enjoying his merit in heaven he takes birth anywhere in the three worlds in a family consisting of the wealth of cows. 257 Hamimanteswaratirtha A gift of a cow at the Hanumanteswara Tirtha is considered the best, a cow gift being greater than any other gift. 258 Prabhasatirtha The gift of a cow here is meritorious and sin-cleansing. 259 Kaloditirtha A person offering a gift of a cow of the Kapila species there is cleansed off his sins whether committed by thought, word or act. After performing ablution there the donor has to offer a cow of Kapila variety in order to have the blessed abode of Visnu. after death and be the recipient of the praise of the celestial maidens (nymphs). He enjoys pleasures there for thousands of years emulating to the number of hairs on the body of the cow and calf gifted by him. 260 The gift of a cow of Kapila species is praised in this context in glorious and illuminating terms. Even the gift of land or com (paddy etc.), elephant, horse, gold is con¬ sidered equal only to one-sixteenth part of the merit of the gift attached to Kapila species. 261 Narakeswaratirtha One should offer a coy by name Yaitaran! after visiting the Narakeswara (the lord of the Nether regions) Tirtha according to the rituals. 262 98 The Study of Cow in Sanskrit Literature Jaleswaratirtha In the Jaleswaratirtha on the banks of the river Devika, the gift of a cow to a Brahmin well-versed in the Vedas is made.- 03 Vastrapatha Tirtha In the sacred place of Vastrapathatlrtha the gift of even a single milch cow along with cloths and bells and ornaments and a calf, vouchsafes salvation to the giver and perpetuates his generation. 201 Besides he is glorified in the abode of Brahma for a period numbering equal to the hairs on the body of the cow surrounded by Siddhas with the effulgence of Sun. 265 Varahatirtha Offer of a cow here ensures abode in Heaven for as many number of years as are equal to the number of hairs on the body of that cow. 200 The Holy Place Raktanubandha At the time of the solar or lunar eclipse a gift of a cow here is sure to rescue one for seven generations together. 207 Gomati One should offer a cow on the banks of the river Gomati. 2 ® 8 Cow Gift on Some Other Occasions In the Arsa form of marriage, the father of the bride makes a gift of a pair of cows to the groom and the groom accepts the same. 208 A person making a gift of a cow of Kapila species before an idol of God Vispu redeems the souls of all his relatives. 270 A person offering a cow of water while the Sun is at the constellation of Vrsa or a cow of sesame at the constellation of Mrga never visits the dreadful hell. 271 During caturmasya a Cow Donations and Results 99 person who imparts knowledge to his disciples or makes a gift ■of cow or land for the propitiation of Visnu is sure to rescue his ancestors. 272 A person who offers a cow of the black complexion for the propitiation of the planet Saturn is relieved of the tribulations caused by Ardhastamasani. 273 While the father of a person is alive if his mother predeceases, a cow besmeared with sandal paste should be given for redemp¬ tion of sins and the donor is relieved of the debt of his father. He dwells in heaven for ever receiving the adoration of deities like Madhava. 27 ' 1 The Gift of Number of Cows and the Merit Thereof A person who offers a heifer i.e., a cow that has not yet calved, anxious to meet with a bull, will be glorified in Heaven. A person offering a pregnant cow (GurvinI) is sure to obtain the region of Vasus, 275 while the one giving a cow while giving birth to a calf is sure to obtain the merit attached to the gift of a land. 276 In another Purana a cow with the head and hoof of a yet-unborn calf just coming out of the passage of the womb should be regarded as the very embodiment of the Goddess earth and the merit of making the gift of such a cow in that stage is identical with that of making the gift of the whole world. 277 And again according to another Purana an offer of .a cow with her calf not yet born completely (just at the stage when the calf is seen with its head and two legs emerging from mother’s womb) according to the ritual obtains heaven for as many number of Yugas as there are hairs on the body of that cow. 278 According to Skanda Purana by making a gift of such a cow to a Brahmin one obtains merit equal to the gift of the earth along with the mountains, gardens and forests. 279 But the Padmapurana clearly states that such a gift of the cow of Kapila species whose horns are plated with gold, hoofs of silver, body covered with costly cloth and decked with orna¬ ments and her back-plated with copper along with a brass vessel to milk her 280 and the cow smeared with sandal paste and decorated with flowers is sure to make one redeem from all his sins and he becomes Acyuta in the world of Visnu. 281 100 The Study of Cow in Sanskrit Literature A young milch cow that calves a calf every year is regarded as- Sama Prasutika and is considered to be the embodiment of the earth. The giver of such a cow equals Indra, and rescues his hundred generations. 28 - The Gift of Ten Cows Making a gift of ten cows is sure to confer on the donor the state whichever he wishes for. 288 ff the ten cows of Kapila species are gifted at the sacred place Jyestapuskara the donor acquires equal merit with that attached to the liberation of a bullock." 84 A person offering ten cows and a bullock obtains the general merit attached to the gift.- 85 But a person offering a bullock and the ten cows obtains the merit attached to the gift of hundreds of thousand.- 86 So it is evident that after making the gift of a bullock the gift of ten cows is more meritorious. The gift of ten cows should precede the gift of a bullock, to have' the greater merit attached by such a gift. The Gift of Hundred Cows A righteous person after making a gift of hundred cows obtains- the region of Sakra, the Lord of Gods for a period of Kalpa and he enjoys comforts with celestial nymphs. 887 In the Agni- puraria, it is stated that a person offering a gift of hundred cows, is relieved from the nether regions. 288 The Gift of Hundred Oxen In a puraria the gift of hundred oxen is stated. 289 One offering one hundred oxen with herdsmen are redeemed from all their sins and certainly visits the capital of Indra, AmaravatL The giver resides there for a period of Kalpa and takes birth as. men of affluence and care-free life. The Gift of Thousand Cows The gift of thousand cows is stated in the Vi?nudharmottara- purana and Agnipurana. In the former purana it is stated that Cow Donations and Results 101 person who makes a gift of thousand cows is redeemed from -all his sins. 290 In the latter it is said that a giver of thousand •cows goes to the region of golden palaces, resides there along with Gandharvas and Apsaras in the palaces decked with the Jines of Vasudhara. 291 The Gift of Thousand Oxen In the Visnu Dharmottarapurana it is stated that those making •a gift of thousand decked oxen along with herdsmen are sure to visit the region of cows (Goloka). 292 .Ritual of the Gift of Vaitarani 293 A cow by name Vaitarani of the complexion either of black or ■of pale-red should be given with her horns cased with gold, hoofs covered with silver along with a brass vessel to milk her, her back covered with a pair of garments along with seven .kinds of paddy (corns). Yama should be made of gold and seated in a brass-vessel, on the crest of a cloud called Drona, made of cotton, with an iron staff forming a raft of sugar-canes fastened together with strong ropes having placed that cow born from the body of the Sun on the raft. The wise giver should provide the cow with an umbrella and sandals. Such a cow -should be given along with a ring and clothes to a Brahmin. At the same time he has to recite this chant, holding reeds and 'water in his hand: ‘Yamadvare Mahdghore Srtva vaitarariim Nadim Tartu Kamo Dadamyenam tubhyam Vaitaranimcagam Visriu Rupa Dvija Sresta Bhudeva Pahktipavana Sadaksina Maya tubhyam Datta Vaitaranica gault Gavo Mamagrato santu gavo me santu prsfatah Gavo me hrdhye santu gavam madhye Vasamyaham’ 35—30 to 32 -After circumambulating the cow and Dharmaraja the giver .offers the cow to the Brahmin and the Brahmin standing in front of the cow and the giver touching the tail of the cow has 102 The Study of Cow in Sanskrit Literature to recite this chant: ‘Dhenuke tvam pratiksasva yamadvdre Mahabhaye Uttar an art ham Devesi Vaitaranyai Namo Namalf 34/2 and 35/1’ He has to escort the Brahmin and hand over all the parapher¬ nalia at his home. If he performs the gift in the said manner the river Vaitaranl confers happiness on him. Those offering thus a Vait irani cow obtain all their wishes for objects and; happiness in this and the world to come. The ritual of the gift of a cow of Vaitaranl in a similar way is described in Skandapurana also. 294 There the mantras are- divided into three, the first Adhivasanamantra (a mantra by- which the consecration of Vaitaraiil into the cow is made): ‘Yamadvdre Mahdghore ydsa Vaitaranl Nadi Tartu Kamo Daddmyendm tubhyam Vaitaranl Namaff 159—80' The second Dana Mantra follows: ‘Gdvo me cdgratah santu gavo me santu prs{hata{i Gavo me hr day e santu gavam madhye Vasdmyaham Visitu rupa dvija sfesfha bhudeva pahktipavana Sadaksind Mayddatta tubhyam Vaitarani Namah' 81 and 82‘ The third Anuvrajanamantra Mantra intended to be recited: while escorting the Brahmin who is in front of the cow, while; the giver after holding the tail of the cow has to recite: ‘Dhenuke tvam pratiksasva yamadvdre Mahabhaye uttitlrsvraham Dheno Vaitaranyai namo astu te 159—84- Thus the mantras according to the ritual are divided. Cow Donations and Results 103 REFERENCES 1 . R.V., 1-81-7. la . R.V., 2-5-5. 2. Ibid., 4-1-6. 3. Ibid., 4-2-11. 3a .. Ibid., 1-126-3. 4. Ibid., 5-30-12 to 15. 5. Ibid., 5-36-6. 6. Ibid., 5-42-8. 7. Ibid., 5-61-5. 8. M.S., 10-10-7. 9. R.V., 6-45-31 and 32. 10. Ibid., 6-47-24. 11. Ibid., 7-18-22. 12. Ibid., 8-1-33. 13. Ibid., 8-6-47. 14. Ibid., 10-133-7. 15. Ibid., 10-169-4. 16. A.V., 5-11. 17. Ibid., 12-4-10. 18. Ibid., 12-4-11. 19. Ibid., 12-4-12. 20. Ibid., 12-4-13. 21. Ibid., 12-4-14. 22. Ibid., 12-4-15. 23. Ibid., 12-4-19, 24. Ibid., 12-4-20. 25. Ibid., 12-4-22. 26. Ibid., 12-4-23. 27. Ibid., 12-4-25. 27a . M.S., 1-86 and 4-235. b . Y.R., 1-1-95. c. Ramayana, 1-12-23. d. 2-32-37 and 38. e. Mahabharata (Adi), 93-24. 28. Ibid . (Adi), Chapter 99 verse 9. 29. Ibid. (Droiia), Chapter 57 verses 7 and 8. 30. Ibid., Chapter 58 verses 6 to 8. 31. Ibid., Chapter 60 verses 3 and 4. 32. Ibid., Chapter 66 verses 2,4, 8 and 9. 33. Ibid., Chapter 67 verses 8 and 9. 34. Ibid., Chapter 68 verses 14 and 15. 35. M.B. (Santi), Chapter 29, Rajadharmanusasanaparva verses 34 and 35. 36. Ibid., Chapter 29 verses 107 to 109. 104 The Study of Cow in Sanskrit Literature 37. Ibid., Chapter 29 verses 42, 67 and 115. 38. M.B. (Anu), Chapter 76 verses 25-27. 39. Ibid., Chapter 77 verses 34-35. 40. Ibid Chapter 80 verse 17. 41. Ibid., Chapter 81 verses 5, 6. 42. Ibid , Chapter 7Inverse 53. 43. Ibid., Chapter 76 verse 21. 44. Ibid., Chapter 66 verse 48. 45. Ibid., Chapter 71 verse 50. 46. Ibid., Chapter 57 verses 28-29. 47. Ibid., Chapter 57 verse 31. 48. Ibid., Chapter 71 verse 52. 49. Ibid., Chapter 66 verse 50. 50. B.V.P., 2-47-30. 51. Bhagavadgita Yajnadbhavati parjanyah Parjanyadannasambhavah (3-14). 52. B.V.P., 247-25. 53. M.B. (Ami.),', Chapter 66 verse 50, 54. Ibid., Chapter 66 verse 46. 55. Ibid., Chapter 66 verse 49. 56. Ibid., Chapter 71 verse 54. 57. Ibid., Chapter 71 verse 54. 58. Ibid., Chapter 66 verse 47. 59. Ibid., Chapter 76 verse 21. 60. Ibid., Chapter 64 verse 14. 61. Ibid., Chapter 64 verse 17. 62. Ibid., Chapter 64 verses 19, 20. 63. Ibid., Chapter 64 verse 33. 64. M.B. (Anu.), Chapter 59 verse 5. 65. Ibid., 69-4. 66. Ibid . 67. Ibid., 69-5. 68. Ibid., Chapter 79. 69. M.B. (Anu.), verses 11, 12, 13. 70. M.B. A$vamedha Parva, Chapter 92, Vaishnavadharma Parva. 71. Ibid . 72. Ibid . 73. M.B. Anusasanika, Chapter 45 verse 20. 74. M.S., Chapter 3 verse 53. 75. M.B. (Anu.), Chapter 57 verse 27. 76. Ibid., Chapter 71 verse 50. 77. M.B. (Anu.), Chapter 71 verse 50. 78. M.B. (Anu.), 71-57. 79. Ibid., (Anu.), Chapter 66 verse 54. 80. Ibid., 66-54. Cow Donations and Results 105 81. Ibid. (Anu.), Chapter 79 verses 24, 25, 26. 82. Ibid., Chapter 80 verse 5. 83. Ibid,, Chapter 80 verse 6. 84. Ibid., Chapter 81 verse 4. 85. Ibid., Chapter 79 verse 27. 86. Ibid., Chapter 80 verse 11. 87. Ibid., Chapter 80 verse 7. 88. Ibid., Chapter 81 verses 27, 28. 88a. Ibid., Chapter 71 verse 34. 89. Ibid., Chapter 71 verse 38. ' 90. Ibid., Chapter 71 verse 39. 91. M.B. (Anu.), Chapter 78 verse 21 and Chapter 81 verse 38. 92. M.B. (Anu.), Chapter 71 verse 40. 93. Ibid., Chapter 80 verse 9. ' 94. Ibid., Chapter 71 verse 41. 95. Ibid., Chapter 57 verse 30. 96. Ibid., Chapter 65 verse 9. 97. Ibid., Chapter 65 verse 10. 98. Ibid., Chapter 65 verse 11. 99. Ibid., Chapter 103 verse 11. 100. Ibid., Chapter 130 verse 19. 101. M.B, (Anu.), Chapter 137-27. ' 102. Ibid. (Anu.), Chapter 71-45. '103. Ibid. (Anu.), Chapter 71-45. 303a. Ibid., Chapter 71-47 and 48. 104. M.B. (Anu.), Chapter 71 verse 49. *105. Ibid. Vanaparva, Chapter 200 verses 70 and 71. 106. Ibid. Vanaparva, Chapter 200 verses 124 to 129. 107. Ibid. (Anu.), Chapter 69 verses 20 and 21. '108. Ibid. (Anu.), Chapter 69 verse 21. 109. Ibid. (Anu.), Chapter 69 verse 21. 110. Ibid. (Anu.), Chapter 71 verse 31. 1110a. Ibid. (Anu.), Chapter 71 verse 30. 111. Ibid. (Anu.), Chapter 66 verse 51. 112. Ibid. (Anu.), Chapter 71 verse 31 and Chapter 73 verse 41. 113. Ibid. (Anu.), Chapter 71 verse 35. 114. Ibid. (Anu.), Chapter 66 verse 53. 115. Ibid. (Anu.), Chapter 71 verse 36 and Chapter 73 verse 41. :116. Ibid. (Anu.), Chapter 71 verse 33 and Chapter 73 verse 44. 117. Ibid. (Anu.), Chapter 77 verse 4 118. Ibid. (Anu.), Chapter 77 verses 5, 6 compare, Pltodaka jagdha trna dugdhadoha nirivdriyah Ananda namatelokastan sagacchati ta dadat kathopani§ad 1-1-3 )119. Ibid. (Anu.), Chapter 77 verse 7. 106 The Study of Cow in Sanskrit Literature 120. Ibid. (Anil.), Chapter 71 verse 35 and Chapter 73 verse 40.. 121. Ibid. (Anu.), Chapter 76 verse 20. 122. Ibid. (Ann.), Chapter 73 verses 22 and 23. 123. Ibid. (Anu.), Chapter 73 verses 24 and 25. 124. Ibid . (Anu.), Chapter 73 verse 25. 125. Ibid . (Anu.), Chapter 73 verses 26 and 27. 126. Ibid. (Anu.), Chapter 73 verses 31 and 32. 127. Ibid. (Anu.), Chapter 73 verse 34. 128. Ibid. (Anu.), Chapter 73 verses 35 and 36. 129. Ibid. (Anu.), Chapter 73 verse 36 130. Ibid. (Anu.), Chapter 74 verse 6. 131. Ibid. (Anu.), Chapter 74 verse 7. 132. Ibid. (Anu.), Chapter 74 verse 7. 133. Ibid. (Vana.), Chapter 200 verses 6 to 11. 134. Ibid. (Anu.), Chapter 71 verse 55. 135. Ibid. (Anu.), Chapter 65 verse 13. 136. Ibid. (Anu.), Chapter 93 verse 19. 137. Ibid. (Anu.), Chapter 130 verses 37 and 38. 138. Ibid. (Anu.), Chapter 130 verse 39. 139 Ibid. (Anu.), Chapter 71 verse 32. 140. Ibid. (Anu.), Chapter 73 verse 17, 141. Ibid , (Anu.), Chapter 73 verse 18. 142. Ibid. (Anu.), Chapter 73 verse 20. 143. Ibid. (Anu.), Chapter 76 verse 3. 144. Ibid . (Anu.), Chapter 76 verse 4. 145. Ibid. (Anu.), Chapter 76 verse 15. 146. Ibid. (Anu.), Chapter 76 verse 16. 147. Ibid. (Anu.), Chapter 71 verse 38. 148. Ibid. (Anu.), Chapter 71 verse 46. 149. Padma Adikhanda Chapter 42 verses 19 to 22. 150. Skanda—part 4, Chapter 27 verse 109. 151. Garuda Purana, Chapier 98 verse 10. 152. Aghi Purapa, Chapter 211 verse 4. 153. Vi§nu Dharmottara 3 Khanda, Chapter 306 verse 9. 154. Skanda-Nagara, Chapter 15 verse 12. 155. Brahmavaivarta part 2, Chapter 27 verse 5,J6 and 7. 156. Varaha, Chapter 111 verses 1 and 2. 157. Skanda Nagara, Chapter 274 verse 12. 158. Garudapurana Uttar Khanda, Chapter 20. 159. Garucja part I, Chapter 98 verses 1 and 2. \ 160. Skanda part 2 again 8 sub-part. Chapter 6 verses 59, 62 and 63*. 161. Garuda part I, Chapter 98. 162. Yi§pu Dharmottara Khanda 3, Chapter 305 verses 5, 6. 163. V.D. Purana, Ibid 8. 164. G.P. Parti, Chapter 98 verse 10. Cow Donations and Results 107 165. V.D.P. Part 3, Chapter 306 verse 9. 166. G.P. (Uttara), Chapter 4 verses 2, 3. 167. Garuda Uttar Khanda, Chapter 4 verses 3, 4. 168. Ibid, Uttar Khanda, Chapter 4 verse 6. 169. SkSnda Part 3 sub-part I, Chapter 1 verses 94 and 95. 170. G.P., Chapter 105 verse 42, 171. G.P., Chapter 98 verse 19. 172. P. (Purana) Bhumi Khancja, Chapter 40 verse 70. 173. Garucja, Chapter 98 verse 4. 174. Garugla Uttara Khanda, Chaptar 4 verse 11. 175. Garutja Purana Uttara, Chapter 4 verse 12. 176. G.P. Uttara, Chapter 35 verse 15. 177. Ibid, , Chapter 35 verse 38. 178. Skanda Nagara, Chapters 26 and 226. 179. Vi$pu Dharmottara Khanda 3, Chapter 306 verse 33. 180. Agni Purana, Chapter 211 verses 8 and 9. 181. Ibid., Chapter 211 verse 6. 182. Ibid., Chapter 211 verse 28. 183. Ibid., Chapter 210 verse 11,12. 184. Ibid., Chapter 210 verses 29, 30 and 31. 185. Padma Srshtikhanda, Chapter 45 verses 164 to 170. 186. Vi§pu Dharmottara Part 3 Khanda, Chapter 306 verses 12-18 and 19. 187. Ibid., see Mahabharata (Anu.), for details. Chapter 77 verses 17 and 19; (page 136 of the Chapter ‘Sanctity of Cow’). 188. V.D.P. Part 3, Chapter 306 verse 41. 189. G.P. Uttara, Chapter 4 verse 10. 190. Ibid., Chapter 4 verse 13. 191. Ibid., Chapter 24 verse 78. 192. Ibid., Chapter 26 verse 27. 193. Ibid., Chapter 26 verse 28. 194. G.P, Uttara, Chapter 29 verse 14. 195. Ibid., Chapter 29-15. 196. A.P., Chapter 210 verses 1 to 4. 197. M.P., Chapter 273 verses 11 and 12. 198. Ibid., Chapter{275. 199. Ibid., Chapter 277. 200. Ibid., Chapter 278. 201. Ibid., Chapter 280. 202. Ibid., Chapter}282. 203. Ibid., Chapter 285, 204. Ibid., Chapter 287. 205. A.P., Chapter 210 verses 7 to 10. 206. V.D., Purana 3, Chapter 306 verse 64. 207. Ibid., Chapter 306 verse 65. 208. Ibid., Chapter 306 verse 65. 209. Ibid. , Chapter 306 verse 66. '108 The Study of Cow in Sanskrit Literature 210. Ibid. , Chapter 306 verse 66. 211. Ibid. , Chapter 306 verse 67. 212. Ibid., Chapter 306 verse 70. •213. Ibid., Chapter 306 verse 73. 214. V.D.P. Khantja 3, Chapter 306 verses 73 and 74. 215. A. Purana, Chapter 112 verse 8 216. S. Purana p.3 Sub 1,Chapter 43 vease 87. 217. Ibid.* Chapter 43 verse 88. 218. Ibid., Chapter 43 verse 89. 219. G.P., Chapter 105 verse 49. 220. Skanda 3-(2), Chapter 34 verse 35. 221. G.P. Uttara, Chapter 31 verse 9. ■ 222. Ibid., Chapter 105 verse 30. 223. G.P., Chapter 105 verse 32. 224. Ibid., Chapter 105 verse 32. 225. Ibid., Chapter 105 verse 33. 226. Ibid., Chapter 105 verse 33. '227. G.P., Chapter 48 verse 90. ■ 228. A.P., Chapter 66 verse 15. 229. Ibid., Chapter 167 verse 1. 230. Ibid., Chapter 167 verse 32. 231. A.P., Chapter 167 verse 32. .232. G.P., Chapter 101 verses 11 and 12. 233. Ibid., Chapter 101 verse 12. 234. Ibid., Chapter 132 verse 1. 235. Ibid., Chapter 132 verse 2. ' 236. Ibid., Cchapter 132 verse 2. 237. Ibid., Chapter 132 verse 3. 238. A.P., Chapter 184 verses 2 and 8. ‘239. Ibid., Chapter 184 verse 9. 240. P. Purana Sristlii, Chaper 20 verses 103 to 105. "241. Ibid., Chapter 20 verse 116. 242. Ibid., Chapter 22 verse 189. 243. Ibid. Chapter 24 verse 92. ‘244. Ibid., Chapter 24 verse 267. 245. Ibid., Chapter 31-147. 246. Ibid., Chapter 31-148. 247. Ibidf, Chapter 31-149. '248. S.P. Part 2 (4), Chapter 2 verse 42. 249. Ibid , Part 1, Chapter 343 verse 4. 250. Ibid., Part 1, Chapter 343 verse 5. 251. Ibid., Part 7(2), Chapter 16 verses 127 and 128. -■252. G.P., Chapter 83 verse 27 -253. Ibid., Chapter 28. 254. Ibid., Chapter 83 verses 56 and 57. -255. S.P. Part 2(1), Chapter 23 verses 2 and 23. Cow Donations and Results 109' IP 256. Ibid. Part 4, Chapter 27 verses 112 to 115. 257. Part 5 (Reva), Chapter 142 verses 89 to 91. 258. Ibid. Part 5 (Reva), Chapter 83 verse 3. 259. Ibid. Part 5 (3), Chapter 98 verse 35. 260. Ibid. Part 5 (3), Chapter 119 verses 7 to 10. 261. Ibid. Part 5 (3), Chapter 119 verses 8 and 9. 262. Ibid. Part 5 (3), Chapter 159 verse 80. 263. Ibid . Part 7, Chapter 338 verse 76. 264. Ibid. Part 7 (2), Chapter 6 verses 99 to 103. 265. Ibid., Chapter 6 verses 102 and 103. 266. ibid. 7-3, Chapter 19 verses 10 and 11. 267. Ibid. 7-3, Chapter 31 verses 34 and 35. 268. Ibid. 7-4, Chapter 6 verses 22 and 23. 269. G.P., Chapter 95 verse 8. 270. A.P., Chapter 213 verse 8. 271. S.P., (6) Nagara, Chapter 227 verse 12. 272. Ibid., (6) Chapter 235 verse 20. 273. Ibid. , Chapter 174 verses 88 and 89. 274. P, Srsthi, Chapter 45 verses 184 to 186. 275. V.D.P., Chapter 306 verse 10. 276. Ibid., Chapter 306 verse 11. 277. G.P., Chapter 98 verse 9. 278. A.P., Chapter 210 verse 33. 279. Skanda Part 5, Chapter 51. 280. P.P. Sr$thi, Chapter 45 verses 172 and 173. 281. Ibid., Chapter 45 verses 174 and 175. 282. Ibid., Chapter 45 verses 186 to 188. 283. V.D.P., Chapter 306 verse 27. 284. A.P., Chapter 211 verses 8 and 9. 285. P.P. Sr§thi, Chapter 45 verses 177 to 178. 286. Ibid., Chapter 45 verses 178 . 287. V.D.P. Ill, Chapter 306 verses 28 and 29.. 288. A.P., Chapter 211 verse 3. 289. V.D.P. Ill, Chapter 306 verses 30 and 31.. 290. Ibid., Chapter 306 verse 29. 291. A.P., Chapter 211 verse 2. 292. V.D.P. Part 3, Chapter 306. 293. G.P. Uttarakhanda, Chapter 35. 294. S.P. Revakhanda, Chapter 159. f 6 Goloka, The Region of Cows 'The soul, the sky, time, the quarter, the region of cows as well '.as the herd of cows (Gokula) all these are permanent, lasting forever. 1 The area from the nether part to the region of Brahman is called the Brahmanda. So, it is evident that Brahmanda is, situated in the middle of the Nether regions and the region of Brahman. Outside the Brahmanda and above the Brahmanda, there livs Vaikuntha. And above the Vaikunthathe region of Cows hails supreme. 2 Nature and Scope of Goloka In days of yore when a deluge took place, there remained a heap of light only. The glorious light is eternal and is the primeval cause of the entire universe. The light is the effulgence • of the Omnipresent, Almighty. In that light there are three beautiful regions. 3 Of all the three regions the region of cows •is the highest and it is in the form of a disc, eternal like the Almighty. It stretches over three crore yojanas bounded by .precious and rare gems and even the yogins cannot dream of such a region with all the riches and piety. Only ‘Vaisijvas’ . staunch devotees,. can aspire for and attain to such a region. This is upheld by Iswara staying in the sky by his volition. It is devoid of agony, disease, old-age, death, grief and fear. It is •beautified with innumerable palatial buildings adorned with 112 The Study of Cow in Sanskrit Literature precious gems. 4 Krsna is the lord of the Goloka. 5 He pervades all over the region during deluge and when recreation starts the region becomes inhabited by Gopas and Gopls. Beneath the region of the cows at the right side there is Vaikuntha. The distance between Goloka and Vaikuntha is one crore yojanas in extent. The Region of Siva is situated to the left of it. 0 The light illuminating the Goloka is glowing in all its resplen¬ dence feasting the eyes. The whole region is alluring with enchanting beauty proving itself as a perennial source of supreme bliss and happiness. Yogins endowed with an intellectual sight while performing penance, meditate and contemplate upon that supreme light’ and in the panorama they visualise and describe that the Supreme Brahman has no definite form. But the supreme light pervading Goloka is identified with him. His complexion is like that of a fresh cloud. His eyes are beautiful akin to blossomed red lotuses. His charming face transcends the beauty of the autumnal moon. His form has the charm of one crore cupids and is the very receptacle of all romantic sports. In one of his hands there is a flute. The form casts a smile and is attired in silk. He is embedded with precious gems. He is very affectionate and benevolent to his devotees. His entire body is besmeared with sandal paste. His body is adorned with saffron and musk. His charming bosom shines with the Kaustubha gem. The crown worn by him glitters with precious gems. He wears a garland around his neck. 8 The Greatness of the Lord of Goloka The Vaisnavas glorified him in the following way. 9 He is the supreme-Brahman, Eternal and Almighty. He is independent and second to none. He is the root cause of all beings, the sustainer of all. He appears always young and robed in the dress of a cowherd. He is so handsome that he cannot but be compared to the conglomeration of one crore full moons. He engages Himself in conferring favour on his devotees. He is above desires and has no form or change. He is one and all. He reigns supreme over all. He indulges in sports always, in the midst of Gopls (cow-herdesses), in erotic sports. He is . Goloka, The Region oj Cows 113 regarded as the very embodiment of all auspiciousness. He grants all auspiciousness. He is the promoter of supreme bliss. He is truth. He is imperishable and everlasting and is not subjected to destruction. He is the Lord and Giver of all superhuman faculties, above nature and altogether different from it. He is devoid of all qualities, eternal and everlasting and the foremost. He is the supreme unmanifested. He is invoked and praised by many persons by hymns. He alone can perceive the vacant Universe which suffers destruction along with the quarters and the sky during deluge. It means he and he alone remains even after deluge in the Goloka* The Greatness of Goloka Surabhi, the foremost and first Goddess of cattle, the mother of the bovine species and the chief of cattle took birth in the Goloka. 10 She was born in the Brndavana garden in ancient times. The story relating to her birth goes to relate that one day the spouse of Radha, along with Radha and all the cowher- desses went to the Brndavana. He spent His time sporting with them happily. He was very much thirsty after a while and wished to drink milk. He created Surabhi from his left part. She was milk-yielding and had a calf. 11 Having seen her and her calf Sudama brought her milk in a pitcher studded with gems. Krsna had drunk the milk which excelled even the very nectar in its flavour and granted immortality—freed from the chain of birth and death. Her milk formed a long lake of rnilk spread to a width of hundred yojanas. It is made by Radha and other Gopikas as their sport well. 12 From the hair-pits of Surabhi there arose innumerable desire-yielding cows. The entire world was then spread by cows and bulls by the mere will of Surabhi. 13 Lord Krsna worshipped Surabhi. 14 Therefore, the worship of cows became a pious thing. It cannot be performed by unfor¬ tunate persons. The worship of cows was enjoined by Lord Krsna to the mortals also. 15 Elsewhere in the same Purana 16 it is stated that many herds of cows and bullocks along with their calves immediately sprang from the hair-pits of the body of Krsna. They were of perma¬ nent youth, manifold and suspicious. They were very beautiful 114 The Study of Cow in Sanskrit Literature and attractive and wish-yield'ing. In the Goloka Lord Krsna offered a bull to Siva. That bull was equal in strength to millions of lions. Siva accepted the offer and made the bull his mount. Origin of the Goloka There is another account in the Mahfibharata relating to the origin of the Goloka, 17 which differs from that of Brahma Vaivarta Purapa. Once in the Deva Yuga, the illustrious Surabhi, the daughter of Daksa practised severe penance on the peaks of the Kailasa mountain for a period of eleven thousand years. Brahman, gratified with her severe penance, granted her a boon. But she did not ask him anyting being selfless by nature. Then Brahman, who was exceedingly gratified with her dispas¬ sionate nature, himself conferred on her immortality and reside¬ nce in a region that is higher than the three worlds. That region by the grace of Brahman became the famous Goloka. The Lord of Goloka is Pusan. 18 The trees in the Goloka produce sweet fruits. Those trees abound in excellent flowers and fruits. Excellent fragrance emanates from these flowers and the atmosphere is pervaded with sweet aroma. The entire soil of that region is made of gems. The sand particles are of gold. There are present all seasons with their excellencies assured always. There is no dust. It is very auspicious. The streams that flow in those regions shine best in all their resplendence and grandeur, with the red lotuses that blossom on their bosoms. They are also beautified with the jewels and gems and gold on their banks. The jewels and gems and gold on the banks of the streams display the effulgence of the morning sun. There are many lakes also, having lotuses on their bosoms, consisting of blue lotuses here and there, whose petals are made of precious gems and the filaments shine with the complexion of gold. 19 The regions are also adorned with flowering forests of the Karavxra, with thousands of beautiful creepers. The forests are also surrounded by the Santanakas bearing their flowery bur¬ dens. There are rivers whose banks are variegated with many bright pearls and resplendent gems and bright gold. In those regions there are excellent trees that are beautified with jewels Goloka, The Region of Cows 115 •and precious stones of every description and variety. Some of them are made of gold. There are many hills of jewels and gems. They shine in all their splendour with their high summits that are composed of all kinds of gems. The trees always put forth flowers and fruits and are always adorned with foliage. The flowers always emit a celestial fragrance and the fruits are exceedingly sweet. Those persons of meritorious deeds always sport there in hilarity. Those who reside there are freed from grief and wrath, they live there with the fruition of every wish. They sport there happily moving about from one place ■to another on delightful and fanciful conveyances. Auspicious •bands of celestial nymphs (Apsarass) always entertain them with music and dance. 20 In another context it is also illustrated 21 that the regions are connected with the accomplishment of all desires. Death, old age or fire have no access into those regions. Ill-fate or misfortune oan never be there. Many delightful forests and beautiful palaces are there. Vehicles are well-equipped to move about .according to one’s wish. In the Goloka time is paralysed, without the trace of fatigue. The cows reside there, obtain the fruition of every wish which they cherish in their hearts. They can visit any place and every place and enjoy all they wished for one after another. All kinds of delightful objects, lakes, tanks, rivers, forests, mansions and hills which cause exhilaration to all creatures are seen in the Goloka. There is no other region nearer than or equal in degree to the superior felicity attached to Goloka. 22 The abode of Lord Krsna is described by himself in the Bhagavadgxta : 23 Na tad bhdsayate suryo Na sasamko na pavakah yad gatva na nivartante taddhama paramam mama Chapter 15 verse 6 Which means That abode of mine is not illumined by the Sun or Moon or by any kind of light produced by fire and anybody who reaches it should never return to this material world.’ According to some this verse undoubtedly describes the eternal abode of Krsna viz. Goloka. As previously stated in 116 The Study of Cow in Sanskrit Literature the Goloka only there is no existence of fire. It is not illumina¬ ted by Sun or Moon also. It is always illuminated by Brahma- jyoti, the Eternal Light, The Eternal Torch illuminating the Goloka is glowing in all its resplendence. The supreme Lord Krsna is the embodied form of this Eternal Light. Though the Lord resides eternally in his abode pervading the entire Goloka, yet he can descend to the mortal world as Syamasundara. In the effulgent rays of the spiritual sky there are innumer¬ able planets floating. The Brahmajyoti emanated from the su¬ preme abode, Krstialokaandthe Anandachinmaya planets, which are not material, float in those rays. It is previously stated that this spiritual sky in which the Goloka is situated is upheld by Iswara. One who can obtain that spiritual sky is not required to return again to the material sky. In the material sky, Brahmaloka who reaches the Brahmaloka he has to return one day or the other to the lower abodes. Therefore Lord says : 44 A brahma bhuvaudllokiih punardvarti no arjuna mdmupetyatu kaunteya punarjantna na vidyate 8-16 The supreme abode, Krsnaloka is described in two more verses of the Gita. The first verse is : Avyaktoaksara ityuktastamiihuh paramdin gat itil yam prdpyana nivartante taddhdma paramam mama 8-21 ‘The supreme abode is called the unmanifested and the infallible. It is the supreme destination. When one goes there, one never comes back. That is my supreme abode.’ The second verse is as follows : Purusah saparah partha Bhaktyalabhyastvananyayd yasyantasthani bhutdni yenasarvamidam tatam 8-22 ‘The supreme personality of God-head who is greater than all, is attainable by the greatest devotion. Although He is Goloka , The Region of Cows 117 present in his abode, He is all-pervading, and everything is situated within Him.’ The above fact is substantiated in the Brahma Samhita and his abode is described as Cintamanidhama, a place where all desires are fulfilled. The supreme abode of Krsna is known as Goloka Brndavana. It is beautified with the palaces made of touch-stone. It is abound with Mesire-yielding-trees’ and Surabhi Cows. 25 In this abode, Lord Krsna is served by innu¬ merable Goddesses of Fortune. He is styled as Govinda. He used to blow his flute. His supernal appearance is the most enchanting of all the denizens. The same abode is the greatest planet in the spiritual kingdom and it is the ultimate destina¬ tion. 26 When one reaches, one does not return to the material abode. The supreme personality of Lord and the Supreme Abode are inseparable. They are the very embodiment of Supreme Bliss. The Brahma Samhita further describes the Supreme Abode as ‘Annanda Cinmayarasa’ which means a place where everything is full of spiritual bliss. There is nothing material, and everything is situated with the characteristic of spiritual bliss. As explained in the Seventh Chapter, it is all due to the spiritual energy emanated from Krsna. 27 Although Krsna is always in his supreme abode, he is all-pervading by His material energy. Thus, by His material as well spiritual energies, He is present everywhere—both in the material worlds and spiritual worlds. ‘Yasyantasthani’ means that everything (material and spiritual) is sustained by Him. While residing in Goloka, His Supreme Abode, He perfectly conducts all affairs with diligent care by the quality of His all-pervasiveness. 28 Lord Krsna exhorts His devotees, not to aspire for the material worlds, because even if they reach Brahtnaloka the highest of the material worlds, there they have to suffer the inconveniences of birth disease, old age and death. But one who aspires and reaches the Supreme planet Krsiia Loka i.e., Goloka Brndavana or at least any other planet in the spiritual abode, he does not suffer those inconveniences i.e., he gets immor¬ tality. Of all the planets present in the spiritual sky, Goloka Brndavana is the greatest planet and the original planet identi¬ fied with the original personality of Krsna. 29 118 The Study of Cow in Sanskrit Literature Brndavana which is in the district of Mathura, ninety miles, south-east from Delhi, is a replica of Goloka Brndavana, when Krsria descended on this Earth, He sported in that holy land known as Brndavana. 30 When Lord Krsna resided in the Brndavana His activities with his cow-herd boys and maids and other inhabitants of Brndavana and cows, all were full of peren¬ nial bliss. All people resided there knew nothing but Him. 31 Thus, as Goloka is the supreme planet of all other planets, instead of aspiring for attaining other regions, and worldly things, which are not capable of being equal to the supreme Goloka, one m ist always aspire Goloka to have permanent spiritual bliss. In a purana 32 a story is described relating to why Krsna had to descend on this earth along with Radhfi. The story is as follows : Once Lord Krsna sported along with a fortunate Gopi by name Viraja, on the mountain satasrnga which was in the Garden, Goloka Brndavana. They did not complete their romance as they were very much acquainted with dalliance and they were having mutual intimacy and affection. They enjoyed blissful union for a period of lakhs of years. It was but a jiffy to Lord Krsria who was in the Goloka and who was eternal. The servant-maids of Radha reported the same to the latter. Radhfi in a fit of rage cast off all ornaments from her body. Sudfima one of the cowherds and devotees of Kr?na informed Krsria that Radha after knowing the love affairs started along with innumerable maids. Then Krsna fled away from there. His spouse Viraja and her friends also were very much afraid. In the Goloka Viraja changed into a river and sorrounded the region as a moat. Her friends also became small rivers. Radha could not find Viraja and Krsna and returned to her abode. After some time Krsna went there to pacify her anger. After seeing him Radha threatened Him. Then Sudama in return threatened her even in the presence of Krsria. Then Radha in rage cursed him to become a demon. Sudama in return cursed her also to take birth in Bharata country and suffer the separa¬ tion from Krsna for a period of hundred years and Lord Krsria would relieve the burden of the mortal world (by suppressing evil spirits). In consequence of their curses, Sudama became a demon by Goloka , The Region of Cows 119 name Sankhacuda, the husband of Tulasi. Radha descended to the Gokula as the daughter of a VaiSya by name Vrsabhanu and his wife Kalavatl. 33 Krsna also descended in the Gokula to relieve the burden of the mother earth as the dearest son of Nanda and Yasoda. Rayana the brother of YaSoda, performed the marriage of Krsna with Radha in the holy garden by name Brndavana. For some time Krsna the lord of Goloka spent his time in the Bharata country along with Radha. 3 * After some time as a result of the curse of Sudama they were separa¬ ted. At the end of hundred years, Radha and Krsna were reunited. They both went to the Goloka. 35 CERTAIN EVENTS IN GOLOKA Krsna’s Sports Lord Krsna used to spend his time in a lonely forest along with Radha and other cowherdesses engaged in dance. Sometimes He used to tend the herd of wish-yielding cows along with the cow¬ herd boys in the Garden named Brndavana. Sometimes he used to blow his flute by name Venu on the banks of Viraja in the Parijata garden in the region of cows. These were the general interesting avocations of the Lord of Goloka, 36 Indra’s Worship of Surabhi Once upon a time a deluge was created by Visnu. 37 As a result, milk became a rare commodity in all the three worlds. Thereupon, all the deities lamented. Having visited the region of Brahma they extolled him. He commanded Indra to worship Surabhi. Then Indra paid his homage chanting the following hymn : Namo devyai mahddevyai surabhyai ca namonamah Gavam bfjaswarupdyai namaste jagadambike Namo Rddhapriyayaica padmdmsayai namo namah Namah Krsna priyayai ca gavam matre namonamah Kalpa Vrksa swarupayai sarvesam santatam param Sri dayai dhanadayai ca Vrddhiddyai namo namah 120 The Study of Cow in Sanskrit Literature Subhadayai Prasannai gopraddyai namo namah Yasodayai kirtidayai dharmajhdyai namo namah ' 2-47-24 to 27 After hearing the hymn in her praise, Surabhi immediately was gratified and fulfilled his desire and returned to Goloka. The entire universe had plenty of milk. The deities felt much con¬ tentment. Siva’s Visit to Goloka Once cursed by some Brahmins Siva visited Goloka and with controlled sense he praised Surabhi in the following way. 31,1 Obeisance to you O ! mother as you are the cause of the entire Creation, Preservation and Destruction. You are nourishing the (denizens of) earth, heaven and hades with nectareous senti¬ ments. You are yielding very delicious and tasteful commo¬ dities. You only render this universe that, consisting of might and friendship. You are the sister of Adityas. If you are pleased you can fulfil all desires. You are Dhrti svftha and Svadha; affluence, accomplishment, fortune (riches), fame and the intellect, you are charm, modest, great illusion, reverence, all wish-yielder. There is nothing in these three worlds devoid of you i.e„ everything is pervaded by you and you only. You can satisfy the fire and deities. You have pervaded the entire world, mobile and immobile. Your feet are the four Vedas. Your udders form the oceans. Your eyes are the Moon and the Sun. On your haiitips the deities reside. On your horns all the mountains exist. The winds reside in your ear-parts. The nectar is in your navel. Your hooves are the nether regions. On your back Lord Brahma stays and on your mount Lord Siva resides. In your heart VIsriu stays. At the tip of your tail snakes stay. The Vasus reside in your dung. The sadhyas are in your urine. In your bones all sacrifices are embodied. In your reproductory organ the kinnaras stay. In front of you, there reside all the paternal deities. On your forehead the yaksas and on your temples (Kapola) the kinneras stay. You are the concourse of all deities and the perpetuator of all beings. You always strive for the well-being of all regions and hence restore my body Goloka , The Region of Cows 121 .also. I adore you who are very pious. I extol that you can counteract all the agonies of the universe, pray, kindly grant me a boon. My body is defiled by the curse of Brahmins, you are capable of making up my body with your vigour. Thus having praised Surabhi Siva entered her body and disappeared. Then Surabhi bore him in her womb. THE RECIPIENTS OF GOLOKA The Devotees of Krsna The knowledge that Krsna is the Lord of all is the greatest. 89 It is stated that Krsna is the quintessence of all Vedas, austeri¬ ties, pilgrimages, penances, (worship of) deities, and merits. The holy places become holier by the touch of the wind that touched by the devotees of Krsna, A person who adores the chant of Krsna is regarded as one who has obtained salvation with his mortal frame (i.e. Jlvanmukta). Any man who takes up His name is sure to become Narayana. The same person without performing any japa or tapas or pilgrimage or worship is enabled to rescue thousands of his ancestors. After rescuing them he goes to the Goloka. The Performers of Go-Vrata A person who prforms Go-vrata for a period of one month, .after being redeemed from all his sins, verily goes to the Goloka. For a period of one month he has to bathe in the urine of