INDIA: On Cow and Bull in history & mythology

Discover India’s cow and bull in History, Mythology and farmers life. Explore the varied meanings of the Sanskrit word Go गो and the many goddesses and gods related to cow and bull.

In this Article

On the go – cows and bulls on Indian roads

On the bike staying focused is key. Traffic moves like water down a hillside, as in whichever way is most open, and functions seemingly on a loose agreement, the bigger goes first without to hit each other.

No cars in the oncoming lane? Well then, that’s where the massive bus or truck is going in order to keep rolling. Our three year Indonesia adventure helped us adapt, and we feel quickly safe driving a bike in India.

We see them walking down the street or taking a nap right next to – or, sometimes in – busy roads. People are careful not to hurt them, Hindus regard bovine creatures as sacred. Motorcycles, rickshaws and cars maneuver around the gentle animals at top speeds, but at times, only a hair’s breadth away, of hitting them.

You’d think that honking horns and blasting engine brakes would scare the cows away, but they just sit there, unfazed and without so much as a flinch. Cows meandering through the streets can create an unbelievable traffic jam – a cow jam.

They are not scared of the traffic. In fact, it’s quite the opposite. Revered, street-roaming cows, stray peacocks, feral monkeys, goats, bicycles, mangy dogs, cycle rickshaws, sheep, camels, elephants, mule-yoked carts, not to mention playing children and pedestrians, are only some roaming dangers of the highly populated Indian roads.

Due to millions of sauntering cows, it is likely that India has the world’s greatest number of moving traffic impediments.

Cows and bulls are well protected in India despite the problems they create in urban areas, because Hindus do not like to see them being hurt or harmed in any way.

India’s cattle inventory amounted to over 305 million in 2021. The roads are incomplete in India if you don’t find animals roaming. This means: slow driving, traffic jams, accidents, carcasses and slippery dung do occur; as well as driving with the concern of being hit or hitting a creature.

Mythology of the cow and bull in India, sacred cows and Bulls in Hinduism

And this prayer of the singer,
continually expanding,
materialized in a cow that had been there before,
the beginning of this world.

Rig Veda, 10:31

In Hinduism, God is visualized through various forms: elements, plants, animals, celestial bodies, artifacts, and geometrical artworks. So, it is not uncommon for a Hindu to worship fire or water, the tulsi plant, the banyan tree, the sun or the moon, a pot or a sword, a yantra made of intersecting triangles, circles and squares. Hindus don’t just worship cows.

They also worship cobras and monkeys and elephants, as finite forms of the infinite divine.

The cow in India, is a Zebu. They have humps on the shoulders, large dewlaps, and droopy ears. Zebus are well adapted to the hot, dry environment of the tropics, including resistance to drought and tolerance of intense heat and sunlight.

The cow in Mythology

Among the various sacred Animals in Hinduism, the cow occupies a prominent position.

The symbolic meaning of cows relates to fertility, motherhood, sacrifice, nourishment, generosity life-giving qualities, like abundance and symbolizes the all-bountiful earth.

The cow appears as a goddess, as the embodiment of the earth – Prithivi Mata, Bhumi. In ancient pastoral communities, a cow was useful as its meat, milk and milk products provided nourishment and its dung served as fuel and plaster for the house and floor. Hence, cows were much prized commodities.

Till today, in rural areas, a mixture of dung and water is smeared onto hut floors as an insecticide and disinfectant. Cow dung is regularly collected and used for fuel; cow urine allegedly has medicinal qualities and is drunk after childbirth.

Purification can also be achieved by bathing in cow’s urine, though according to Hindu rites, the most efficacious method is drinking the panchagavya (‘the five cows’), a mixture of milk, ghee – clarified butter, curd, dung and urine. Dust raised by cows, is also believed to have cleansing properties when sprinkled on the body.

The female cow however, is worshiped only in her living form. There are rat, tiger, elephant and monkey temples – but no cow temples. Still, the cow occupies a special place in Hindu culture.

Cattle symbolizes dharma, the Law of Righteousness or moral and religious duty.

The bull in Mythology

While the cow is a sacred animal, the male cow or bull has been castrated for centuries, turned into a bullock and used as a beast of burden, to pull the plough or cart. The virility of the bull is still revered, as Shiva‘s vehicle; Nandi. However, in Hinduism bulls symbolically represent both positive and negative qualities.

On the positive side they represent manliness, virility, manly strength, sexual prowess, and fighting spirit. On the negative side, they symbolize darkness, brute power, excessive sexuality, lust, anger, aggression, promiscuity, waywardness, ignorance, and delusion.

This 900-year-old sculpture is the creation of Chola Architecture and is part of the Airavatesvara Hindu Temple in Tamil Nadu. In Hinduism, bull and elephant hold immense religious significance.

The Elephant or the Airavat is revered as the vehicle of Indra, the Hindu god of lightning, thunder, rains, and river flows, and ancient king of the gods and Heaven. The Bull or the Nandi is worshiped as the vehicle of Lord Shiva.

On specific occasions, Hindus worship bulls and make them offerings of food. Since they are considered sacred, as in case of cows, hurting or harming them is strictly prohibited in Hinduism.

The mythological Go गो – Cow and bull in Hinduism

The cow and bull play a major part in Hindu mythology. Like the earth cow (Prithivi Mata – mother nature and goddesses) in Vedic creation myth and the wish cow Kamadhenu, for some named Surabhi, were sacred and owed by Gods, like Indra (the ruler of the gods in early Hinduism) or Rishis (saints).

In Hinduism, there’s a belief that Brahama may be reborn in a cow’s body. In the Puranas, the cow came to be associated with Vishnu (Krishna) while the white bull belongs notably to Shiva, his steed (vahana) – Nandi. While Durga killed the male buffalo demon, Ayyappa of Kerala killed the female buffalo demon.

In Vaishnava (worship of Vishnu as a main god) mythology, the cow came to be seen as an embodiment of Lakshmi, the goddess of wealth. In the Bhagavata Purana, the earth takes the form of a cow and asks Vishnu to protect her. That is why Vishnu, her guardian, is called Go-pala, protector of the earth-cow.

The earth is visualized as being milked by all living creatures. And when kings plunder earth’s resources, they are described as cow killers, or cow tormentors, and Vishnu descends as Parashurama, Ram and Krishna, to kill the greedy king and let the earth drink his blood. A substantial part of the Krishna mythology is associated with cows, cowherds and pastoral life in general, and Goloka, ‘cow-region’, is the name given to Krishna’s paradise.

The cow is equated to one’s mother, because she gives milk, hence the expression ‘Gaumata , Go-mata’, cow mother.

In Hindu mythology, the cow represents both the mother and the earth– mother, because cow’s milk is the first replacement for mother’s milk, and the earth because the cow is a symbol of fertility. In times of distress, the earth is believed to take on the form of a cow to pray for divine aid.

Etymology: History of the word Go गो or Gau

The importance of the cow in Indian culture may be seen from the number of words derived from Sanskrit, go गो gau. Go falls under the category of domesticated animals (grāmya-paśu) according to the Vāyu Purana and stands for:

• Feminine – cow, the earth (as the milk cow of kings);
• Masculine – bull, ox, ox-hide, leather, sinew;
• Plural – cattle, herds, the stars or rays of light (as the herds of the sky);
• Anything coming from or belonging to an ox or cow: milk, flesh, fat, skin, hide, leather, strap of leather, bow-string, sinew [Ṛig-Veda];
• To smear, clean with cow dung;
• A kind of sacrifice, the sacrifice of a cow.

One’s ancestral family name is the gotra (or cow pen), within which the family lived with its cattle. So sacred is the gotra, or the male lineage, that two people from the same gotra cannot intermarry, even if one belongs to Kashmir and the other to Kanyakumari.

The gateway to a temple is called gopuram, which means the village/town of the cow. Gorocha was the worship of the cow as the god of one’s choice. This was done by devoting oneself to many cows. Gauri or Parvati, earth goddess and consort of Shiva, is named after the Rig Vedic buffalo-cow (Rg Vda, I.164.41).

Gauri is the Hindu goddess of power, energy, nourishment, harmony, love, beauty, devotion, and motherhood. She is a physical representation of Mahadevi in her complete form. She is also revered in her appearances as Durga and Kali. Read about Parvati in her cow form.

Rig Veda mentions many more cow – gau/go – related words:

Ida	giver of material prosperity, source of inspiration	Kamya	Graceful, beautiful
Ranta	bestows bliss	Chandra	good-looking
Havya	to be revered	J- yoti	giver of strength and spiritual valor
Aditi	an integrated whole, not to be severed	Saraswati	giver of nectar in the form of milk

Gwou-

Proto-Indo-European root meaning “ox, bull, cow,” perhaps ultimately imitative of lowing; similar to Sumerian gu, Chinese ngu, ngo “ox.”

Gwou can be used to say: beef; bovine; buffalo; butter; cow; cowbell; cowboy; cowlick or/and cowslip.

Gwou is the hypothetical source of: Sanskrit gaus, Greek bous, Latin bos, Old Irish bo, Latvian guovs, Armenian gaus, Old English cu, German Kuh, Old Norse kyr, Slovak hovado all words for “cow, ox.”

The Sanskrit word for cow is also listed as a synonym of earth, heaven, rays of light, speech, and singer, while the classical lexicographer Hemachandra adds sun, water, eye, heavenly quarter, kine, and thunderbolt. This seemingly diverse cluster of meanings falls within a common myth of creation in which all of these things are first produced. The cosmic waters from whence all originates are seen as cows.

MYTH: The earth cow

The divine hero, Indra, is sent to create order (rta) from the primordial, chaotic waters. They are being held captive in a cave guarded by Vritra. Indra slays Vritra and the waters gush forth like lowing cows. In the Rigveda (1.32.2) we read:

“Like lowing kine in rapid flow descending the waters glided downward to the ocean”.

It just so happens that these cows are pregnant and give birth to the sun (= calf/vatsa). In this way, water, heat, and light are created. Law and order is established, and the rest of creation is completed.

All things, according to this myth, came into existence like lowing cows. Water in Bharat (India) is considered to be sacred and purifying, thus holy (Ganga), and because the cow is associated with its release, it too takes on this holiness.

The cow, so is a microcosm of the universe.

As a spatial symbol her legs stand implanted at the four corners of the universe. Firmly established on her four legs (catuhpdda), is seen as “complete and self-contained”. The cow represents perfection. This is a time when dharma (duty, law) is seen as functioning smoothly and efficiently.

But such a condition is understood as only a temporary state of affairs, since the Hindu notion is that time is always moving through repetitive cycles-each of which consists of four yugas (ages) – one corresponding to each leg of the cow. As each yuga passes and dharma degenerates, one leg of the cosmic cow is lifted until she collapses. This collapse ends one major cycle. The universe is then renewed, dharma is restored, the cow regains her balance, and the process begins anew.

The mother cow

Many agrarian cultures throughout the world have created narratives relating to the origin of agriculture and plants. Such stories confer fecundity upon the earth through their ritual telling. Earth’s fertility is often identified as feminine, and in many cases the earth is described as mother.

This is also true in India. But added to these ideas is the cow’s association with the earth. In the Vedas, as Prthivi Mata (Mother Earth) she is complementary to Dyaus Pita (‘Father Sky’). Prithu, an incarnation of Vishnu, milked her in cow’s form.

This illustration of the Bhagavata Purana shows how Prithu chases goddess earth, Prithvi, who fled in the form of a cow and eventually agreed to yield her milk as the world’s grain and vegetation. The epic Mahabharata, Vishnu Purana, and the Bhagavata Purana describe him as a part-avatar (incarnation) of Vishnu.

The Atharvaveda contains the earliest version of this myth, but a more complete version is contained in the Vishnupurana:

Prthu, son of Vena, having been constituted universal monarch, desired to recover for his subjects edible plants, which, during the preceeding period of chaos, had all perished. He therefore assailed the earth, which, assuming the form of a cow, fled from him, and promised to fecundate the soil with her milk.

Thereupon Prithu flattened the surface of the earth with his bow, uprooting and thrusting away hundreds and thousands of mountains. Having made Svayarbhuva Manu, the calf, he milked the earth, and received the milk into his own hands, for the benefit of all mankind.

Thence proceeded all kinds of grain and vegetables upon which people subsist now and always. By granting life to the earth, Prithu was her father; and she thence derived the patronymic appellation Prthivi (daughter of Prithu).

Then the gods, the sages, the demons, the Raksasas (malevolent beings), the Gandharvas (celestial beings), Yaksas (nature spirits, usually benevolent, connected with water, fertility, trees), Pitrs (spirits of departed ancestors), serpents, mountains, and trees took a milking vessel suited to their kind, and milked the earth of appropriate milk. And the milker and the calf were both peculiar to their own species.

Prithivi Mata पृथ्वी

Prithvi or Bhudevi – is the Mother goddess of earth or earth mother as for Rig Veda and other texts including the Atharva-veda. Many Hindus worship Prthivi at dawn and before ploughing and sowing. In Punjab, the first milk from a cow is offered to the goddess by allowing it to soak into the earth. With similar sentiment a dying man may be laid on the earth to be received by Prthivi.

The relief depicts Varaha, the boar incarnation of Vishnu, rescuing the Earth Goddess, Bhu devi or Prithvi from the engulfing ocean. Varaha lifts Bhu Devi on his massive shoulder, his foot subduing a naga who folds his hands in obeisance, while gods and sages surround Varaha in recognition of the miracle. A circular lotus flower appears above the god’s head.

Cattle and milk were very important to the Vedic people. The Rig Veda, VI.28.1, says,

‘The cattle have come and brought good fortune: let them rest in the cow pen and be happy near us. Here let them stay prolific, many coloured, and yield through many mornings their milk for Indra.’

Milk is sacrificed to the gods and used to wash holy statues and worship the Shiva Linga.

The Shatapatha Brahmana (IX.3.3.15–17) says that the

“shower of wealth, the (cow’s) body is the sky, the udder the cloud, the teat is the lightning, the shower (of milk) is the rain from the sky, and it comes to the cow.”

The sacred cow is worshiped as the cloud whose milk refreshes, as a form of Aditi and of Ila:

Aditi

The free one – is an archaic mother goddess. According to the Rig Veda Aditi, the wife of Kasyapa or of Brahma. Other myths account her as the mother of the rain god Indra or Vishnu. No human physical features are drawn, though she is sometimes identified in the guise of a cow. Aditi is also perceived as a guardian goddess who brings prosperity and who can free her devotees from problems and clear away obstacles. She disappears largely from later Hindu traditions.

Once upon a time, Aditi, wife of rishi Kasyapa, nurtured Lord Vishnu in her womb. She stood on tip-toe and offered her penance. At that time, Surabhi (cow of plenty, also called Kamadhenu ) went to Kailasa and performed a penance for Brahma for ten thousand years. The Gods, pleased with Surabhi’s prayers, went to her accompanied by Brahma and said to her,

“O Surabhi, we bestow on you the powers of a goddess.

You will stay above heaven, earth, and hell.

That will come to be renowned as Goloka.

All the people will worship you.

All the cattle will belong to you.”

The cow Surabhi (the wishing cow) is the mother of cows, bulls and buffaloes. (Chapter 99, Anusasanika parva, Mahabharatha).

Ila

Is a minor, vedic goddess of sacrifices. She is invoked to appear on the sacrificial field before a ritual. Usually associated with the goddess Saraswati, Ila is linked with the sacred cow and her epithets include “butter-handed” and “butter-footed.”

The mythology about the cow suggests that in primordial times the milk of the cow provided sustenance for all beings and fertilized the soil. Cow symbolism in Hinduism has a close connection with milk.

Jagat Mata Go-Laxmi is the world mother cow of good fortune. Based originally on the story of Rani Dhanadevi (doing puja while kneeling in front of the cow) in the Bhavisya Purdna (narrated around the border), this visual depiction narrates a national and political discourse; namely, that everyone benefits from the cow.

We see Bharat Mata (Mother India) milking the cow, while a Hindu and a Muslim stand behind her. An Englishman and a Parsi are in front of her, all eagerly awaiting a glass of milk.

Yama, the god of death, stands with folded hands in front of the cow, and emerging from her side is Lakshmi, telling Yama that he can make no claim upon anyone who worships the cow. Within the cow we witness the Hindu pantheon. The legs show the Himalayas.

Goddesses related to cows

Cow – earth and mother Goddesses

Usas

the Vedic goddess of the dawn. The daughter of Dyaus and, according to some texts, the consort of the sun god Surya. An auspicious deity, Usas brings the dawn, heralding Surya, and drives away darkness.

She is the all-seeing eye of the gods. In addition to being perceived as a sky goddess, she is also drawn as a mother goddess in the guise of a cow. Epithets include “mother of the gods” and “mother of cows.”

She is invoked to give the boon of longevity, but a more malignant aspect reveals her as a huntress who wastes human life.

Usas sometimes enjoys a domestic worship as a guardian hearth goddess who drives away darkness and evil spirits. She disappears, however, from the later traditions of Hinduism.

Vac

,the Vedic Goddess of the spoken word. She gives the boon of hearing, speech and sight and she can lead a man to become a Brahman.

She also personifies truth and sustains soma – the liquid essence of vision and immortality. She is said to have created the four Vedas, the basis of the earliest Hindu mythology. Though she takes a prominent place in the Rig Veda, Vac largely disappears from later Hindu traditions.

She may have become syncretized with the goddess of wisdom, Sarasvati. She is generally depicted as an elegant womanly figure dressed in gold, but in the secondary capacity of a mother goddess she is also drawn as a cow.

In the Brihadaranyaka Upanishad, the equivalence of speech and the cow extends to an equation of her four teats with four important syllable pairs pronounced in fire rites:

“One should venerate speech as a cow. It has four teats – Svāhā, Vas.at., Hanta, and Svadhā. The gods live on two of those teats – Svāhā and Vasat…

Humans live on Hantā, and the ancestors on Svadhā. The bull of this cow is the breath, and her calf is the mind.”

Beyond the award of cattle for correctly performed ritual and correctly pronounced speech in the ritual was the award of freedom from death.

Devaki

(divine) – Mother goddess. Hindu (Epic and Puranic). Daughter of Devaka and consort of the mythical king Vasudeva, Devaki bore eight sons, including Krishna and Balarama.

Her brother Kamsa believed that the eighth child would kill him and he slaughtered the first six sons.

In order to save the remaining two, Vishnu implanted the “seed” of his avataras in Devaki’s womb (in the form of hairs from his head), before transferring Balarama to the womb of the goddess Rohini and Krishna to Yasoda, the wife of a cowherd, Nanda.

Saram

(the nimble one) – Attendant goddess. Hindu (Vedic, Epic and Puranic). She acts as a messenger to the god Indra and guards his herds. In later Hindu texts Sarama is reputedly the mother of all dogs and is given the epithet the “bitch of heaven.”

The Rg Veda accounts her as having punished the minor deity Panis for stealing cows

Prsni

is the primordial Vedic earth goddess. The so-called “dappled cow” of the Rig Veda. She is also perceived as the brightly colored soma stalk and is linked with a male counterpart, also Prsni, the dappled bull of the sun.

Sarvana

(lame cow) – Minor goddess of fortune. Hindu (Epic and Puranic). A benevolent Nakastra; daughter of Daksa and wife of Candra (Soma).

On the mythological origin of Kamadhenu कामधेनु or Surabhi सुरभि

The wish cow is mentioned particularly frequently in Sanskrit Literature and mythology, the fulfiller of wishes with the name Kamadhenu कामधेनू, Sanskrit, from kama desire, wish + dhenu milk cow. Kamadhenu is often addressed by the name Surabhi or Shurbhi, which is also used as a synonym for an ordinary cow.

Other names attributed to Kamadhenu are Sabala (“the spotted one”) and Kapila (“the red one”).

Surabhi can specifically refer to the divine cow Kamadhenu, the mother of cattle who is also sometimes described as a Matrika, mother goddess. The animal is associated with goddesses because of its life-giving attributes symbolized by milk.

This artist painting of Kamadhenu, the Wish-Granting Cow, combines the white zebu cow with the crowned frontal female face. Colorful “eagle” wings, and peacock tail.

“Popular images of Kamadhenu in Bharat today often show her as in this painting, which may be one of the earliest images to merge the visual characteristics of the Hindu Kamadhenu with the Islamic Buraq.”

The Buraq, is the mythical horse that the prophet Muhammad rode to heaven on his night journey (Miraj).

On how Kamadhenu came to be

Myth : Samudra manthan or Churning of the Ocean of Milk

The Hindu creation story, The Churning of the Milky Ocean, is about the struggle between the gods and demons, from the churning of the ‘cosmic ocean’, the cow, Kamadhenu emerges. It first appears in the epic Ramayana: many of the sacred animals are among the sacred nine gems (navaratna) that were churned out of the ocean.

According to the epic Mahabharata, the Asuras or demons had become very powerful because of their knowledge of the sanjivani vidya, the ability to rejuvenate the dead or dying, taught to them by their guru Shukracharya. Scared, the devas or gods asked Brahma for advice, and the latter advised friendship with the Asuras.

So the Devas invited the Asuras to jointly churn the ocean for amrita, the nectar of immortality. The cosmic tortoise Kurma – also an incarnation of Vishnu – offered his back to support the churning staff, Mount Mandara, and Shiva’s snake Vasuki offered to be the churning rope.

Among the nine gems that came out of the ocean were the divine elephant Airavata, the divine cow Kamadhenu and the divine horse Uchchaishravas, along with the goddess Lakshmi, Prosperity herself.

This story may be an allegory for ancient trade, for the mythical Airavata was believed to have been born of the river Iravathi (Irrawaddy) in Burma, home to the sacred ‘white’ elephant.

The horse was imported from the Arabian peninsula. The cow was indigenous. Many other items that were churned from the ocean are among the valuables once traded in ancient India.

Brahma ब्रह्मा and the creation of Kamadhenu

In ritual texts known as Brahmanas (c. 900 B.C.) there are many versions relating to creation.

Kamadhenu – regarded the offspring of the gods and demons, created when they churned the cosmic milk ocean – was then given to the Saptarishi, the seven great seers.

She was ordered by the creator god Brahma to give milk, and supply it for “ghee – clarified butter” used in ritual fire-sacrifices.

In the beginning only Prajapati was there. He considered ‘how may I be reproduced?’ – and performed acts of penance. So he produced Agni from his mouth, therefore Agni is a consumer of food…

‘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 time 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 himself.

He rubbed his hands and because of it obtained both butter offering 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 himself and saved himself from Agni.

As he was about to consume Prajapati…

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 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, Agni, Vayu and Surya; 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!”

The Gods came upon a cow which had sprung into existence.

Looking up at them, she uttered the sound of a hymn. The Gods perceived that this was the “hymn of the saman” (melodious sacrificial chant). The holy chant was in the cow; therefore the latter affords the means of subsistence.

“They said ‘auspicious indeed is what we have produced here. We have produced the cow, for truly, she is the sacrifice 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 with him repeating, the cows multiply, and the sacrifice will incline to him.”

This cow, however, Agni coveted, thinking, ‘I would like to mate with her.’ He united with her and his seed became her milk.

Therefore, the latter is cooked, while the cow is raw, for 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.

Ghee (clarified butter) and milk are commonly used as offerings in puja (holy Hindu ceremony) and homa (fire ceremony).

Clay lamps use ghee or oil as a fuel.

Statues are washed with milk (Abhishekam).

Dairy products like milk, ghee, yogurt (curd), paneer (fresh cheese), and buttermilk are essential in everyday cooking across India. They are used in a variety of dishes, from sweets (like rasgulla, kheer and gulab jamun) to savory dishes (such as curries and raitas).

Variants on the creation of Kamadhenu

Again elsewhere the same Brahmana 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.

In Atharvaveda (1200 B.C. – 1000 B.C.) there are two versions relating to the origin of the cow. The first version describes the cow as the daughter of Kama – Kamadhuk or Kamadhenu the cow of Plenty that yields everything that is desired! – “

According to a second version the deities begged the cow, using the Brahmins as their mouth. Therefor the cow is produced for gods and Brahmins when she first sprang to life.

The Anushasana Parva epic narrates that Surabhi was born from the burp of “the creator” Prajapati after he drank the Amrita that rose from the Samudra Manthana. Further, Surabhi gave birth to many golden cows called Kapila cows, who were called the mothers of the world.

The Satapatha Brahmana (ca. 8th-6th century B.C.) also tells a similar tale: Prajapati created Surabhi from his breath.

The Udyoga Parva Book of the Mahabharata (3102 B.C. but most scholars consider dates between 1400 and 900 B.C.) narrates that the creator-god Brahma drank so much Amrita that he vomited some of it, from which emerged Surabhi.

Brahma, Brahmins and the cow

According to later (Puranic) mythology:

Brahma created the Brahmins and the cow at the same time. The Brahmins (priests) to recite the Vedas and the cow to provide ghee for the sacrifices.

She is even addressed as the mother of the gods and Brahma declares that she should be worshipped. This is because:

The cow was reputed to have been created along with Brahma, and every part of a cow was believed to be inhabited by a deity

Some state 330 million gods reside in every atom of the cow.

Cow, the abode of all the Gods:

Brahma and Vishnu on the root of two horns All the sacred reservoirs and Vedavyasa on the tips of the horns Lord Shankara on the centre head Parvathi on the edge of head Kartikeya on the nose, Kambala and Ashwatara Devas on the nostrils Ashwini Kumaras on the ears Sun and Moon in the eyes Vayu in dental range and Varuna on the tongue Three Gunas in the root of the brows, Rishis in the pores of hair, and all the sacred lakes in the breathe. Chandika on the lips and Prajapathi Brahma on the skin Fragrant flowers on nostrils Saraswathi in the sound of cow Sandhya goddesses on the lips and Indra on the neck Raksha Ganas on the hanging under the neck Sadhya Devas in the heart Artha, Dharma, Kama and Moksha in the feet.

Dharma on the thigh Gandharvas in the gap of hoofs, Pannaga at the tips, Apsaras on the sides Eleven Rudras and Yama on the back, Ashtavasus in the crevices Pitru Devas on the ides of umbilical joint, 12 Adityas on the stomach area Soma on the tail, Sun rays on the hair, Ganga in its urine, Lakshmi and Yamuna in the dung, Saraswati in milk, Narmada in curd, and Agni in ghee 33 crore Gods in the hair Prithwi in stomach, oceans in the udder, Kamadhenu in the whole body Sadhya Devas on the arm-pit Six parts of Vedas on the face, four Vedas on the feet, Yama on the top of the hoofs, Kubera and Garuda on the right, Yakshas on the left and Gandharvas inside Khecharas in the fore of the foot, Narayana in intestine, mountains in the bones, Four Vedas in the Hoom

Till today, the Cow as an image of the universe: All the Gods, the seven sages and the holy rivers reside in the cow. In its four feet Dharma, Artha, Kama and Moksha abide. Therefore by washing the cow’s feet and sprinkling the water on one’s head, all the sins are washed away, some believe.

Sages, Rishis and Kamadhenu

Kashyapa कश्यप

Kashyapa was a divine progenitor or Prajapati. According to the Ramayana, he was the seventh and youngest son of Brahma, the Mahabharata says he was the only son of Marichi, one of the six mind-born sons, manasa putra, of Brahma.

According to the Ramayana, Surabhi is the daughter of sage Kashyapa and his wife Krodhavasha, the daughter of Daksha. Her daughters Rohini and Gandharvi are the mothers of cattle and horses respectively. Still, it is Surabhi who is described as the mother of all cows.

However, in the Puranas, such as Vishnu Purana and Bhagavata Purana, Surabhi is described as the daughter of Daksha and the wife of Kashyapa, as well as the mother of cows and buffaloes. Kashyapa plays a major role in creation.

He married the thirteen daughters of Daksha, who gave birth to the gods, demons and all creatures. Aditi was the mother of the Adityas (gods or devas); Diti was the mother of the Daityas (demons or asuras); Danu was the mother of the Danavas; Krodhavasa the mother of Kamadhenu and all the cows, as well as of the elephants; Vinata was the mother of Aruna and Garuda the eagle; Kadru of the Nagas or snakes; and Sarama, the Vedic dog of Indra, the mother of all canines.

His other daughters were Danayu, Sinhika, Pradha, Vishwa, Kapila and Muni.

By making Kashyapa a divine progenitor, the gods, people and animals became siblings. There is an echo of the Harappan horned deity, surrounded by animals, and the Vedic Pashupati, or lord of the animals, in the literary descriptions of Kashyapa.

The Matsya Purana (c. 250–500 C.E.) notes more conflicting descriptions of Surabhi. In one chapter, it describes Surabhi as the consort of Brahma and their union produced the cow Yogishvari, She is then described as the mother of cows and quadrupeds.

The Harivamsa, an appendix of the Mahabharata (3102 B.C. but most scholars consider dates between 1400 and 900 B.C.), calls Surabhi the mother of Amrita (the nectar of immortality), Brahmins, cows and Rudras. Rudras are Rigvedic deities associated with Shiva, the wind or storms named Vayu, medicine, and the hunt.

Vashista / Vasishtha वसिष्ठ

Vashista reputedly composed the seventh book (mandala) of the Rigveda, as well as a number of other hymns. He is a son of god Brahma, the epitome of the orthodox Brahmin, and owner of Kamadhenu/ Nandini, the mythical cow of plenty.

Nandini ‘the happy one’, is a mythical cow that yields all kinds of good things. Her milk is said to have magical rejuvenating properties and she is said to be either the daughter or the mother of Surabhi, the cow of plenty, owned by the sage Vashista, the owner of wealth.

The Mahabharata makes a passing reference to Surabhi as the mother of Nandini (literally daughter) in the context of the birth of Bhishma, an incarnation of a Vasu deity.

Nandini, like her mother, is a cow of plenty or Kamadhenu, and resides with sage Vashista. Nandini is stolen by the divine Vasus and thus cursed by the sage to be born on the earth.

Another story tells us, that when Kaushika tried to steal it, Nandini, then produced an army to protect itself.

Jamadagni जमदग्नि

Rishi Jamadagni also had such a cow, and when Kartaviryarjuna tried to steal it, his son Parashurama hacked him to pieces.

Krishna कृष्ण and Kamadhenu

Some trace the cow’s sacred status back to Lord Krishna. He is said to have appeared 5,000 years ago as a cowherd, and is often described as bala-gopala, “the child who protects the cows.”

Another of Krishna’s holy names, Govinda, means “one who brings satisfaction to the cows.” In the Bhagavad Gita, epic scripture of Hinduism, the cow is close to the god Krishna, the eighth incarnation of the god Vishnu.

According to legend, he was placed in the care of a shepherd family immediately after his birth, because the boy’s life was being attempted. Krishna grew up as a shepherd boy, with the cows.

The blue-skinned man therefore often holds a flute in his hand in depictions or as a sculpture, the traditional instrument of the cowherds. Feeding a cow is part of Krishna worship to this day. In one of the more popular mantras for Krishna, it is said –

namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca

jagad-dhitāya kṛṣṇāya govindāya namo namaḥ

“My Lord, You are the well-wisher of the cows and the brahmaṇas, and

You are the well-wisher of the entire human society and world.”

~ Viṣṇu Purana 1.19.65 (c. 450 C.E.)

The Devi Bhagavata Purana narrates that Krishna and his lover Radha were enjoying dalliance, when they thirsted for milk. So, Krishna created a cow called Surabhi and a calf called Manoratha from the left side of his body, and milked the cow.

When drinking the milk, the milk pot fell on the ground and broke, spilling the milk, which became the Kshirasagara, the cosmic milk ocean.

Numerous cows then emerged from the pores of Surabhi’s skin and were presented to the cowherd-companions (Gopas) of Krishna by him. Then Krishna worshiped Surabhi and decreed that she – a cow, the giver of milk and prosperity – be worshiped at Diwali on Bali Pratipada day.

When Krishna held up the Govardhana mountain and defeated Indra, Kamadhenu reached him and showered Krishna with milk as per Bhagavata Dashamaskanda.

Myth: Govardhana mountain

Krishna’s foster father Nanda and the rest of the villagers were once preparing for a Puja. Krishna, who was a young boy then was curious to know what the people of his village were busy with. And that’s when he was told that the Puja and the sacrificial arrangements were being made to please Indra Dev so that he could bless them with ample rain for a good harvest.

Krishna, who believed in Karma, told the villagers to do their duty and not get worried about something that they can’t control. One must do his duty and not worry about the consequences or expect something in return.

Convinced by Krishna’s views, the villagers decided not to do the Puja. This angered Indra Dev, who decided to avenge the insult. He caused torrential rains and thunderstorms to destroy the village.

Krishna understood Indra’s intention and to save the villagers, he lifted the Govardhan Hill on his little finger. The villagers along with their cattle and other belongings took safe refuge under the Govardhan umbrella for seven days.

On seeing Krishna’s divine power, Indra Dev had no choice but withdraw the rains and thunderstorms.

Indra loses some of his power and his warrior characteristics in the later Epics. Other deities, such as Vishnu, take his place as defender of gods and humans, while Indra continues to serve as the god of rain.

Kings and Kamadhenu

Dilip

The Raghuvamsa of Kalidasa mentions that king Dilip – an ancestor of god Rama – once passed by Kamadhenu-Surabhi, but failed to pay respects to her, thus incurring the wrath of the divine cow, who cursed the king to go childless.

So, since Kamadhenu had gone to Patala, the guru of Dilip, Vasistha advised the king to serve Nandini, Kamadhenu’s daughter who was in the hermitage. The king and his wife propitiated Nandini, who neutralized her mother’s curse and blessed the king to have a son, who was named Raghu.

Aruna’s son Satyavrata

The Ikshvaku king Aruna had a son named Satyavrata. Once he kidnapped a brahmin maiden from her wedding. Aruna banished Satyavrata on hearing this, but the kingdom soon faced a famine.

It was during that time that Vishwamitra had started meditating in the forest. When Vishwamitra’s wife found it difficult to fed all her children, she decided to sell one of them. But Satyavrata stopped her and promised to leave the meat he hunted near their house daily. T

his went on for several days but one day Satyavrata couldn’t find any animal. He stole Kamadhenu from Vasishta’s hermitage. He killed it, ate some and gave the rest to Vasishta’s wife. Vasishta woke up the next morning and realized what had happened. He cursed that since Satyavrata had committed the three sins of angering his father, stealing and killing a cow, he would henceforth be known as Trishanku. Vasishta then revived Kamadhenu.

Vishwamitra

Once while Vishwamitra was a king, he went on a hunt. He reached Vasishta’s hermitage famished and Vasishta used Kamadhenu’s powers to feed him and his army. Vishwamitra was amazed and asked Vasishta to give Kamadhenu to him, in exchange for many cows.

But Vasishta did not agree. Vishwamitra tried to take Kamadhenu away forcibly but she transformed into an aggressive being. From her emerged an army that fought with Vishwamitra’s. Vishwamitra’s arrows were blocked by Vasishta and Vishwamitra finally agreed that brahmatejas was greater than kshatriyatejas.

From then Vishwamitra gave up his kingdom and began meditating. Soon he became a rajarishi as per Ramayana Balakanda Sarga 52, Mahabharata Shalyaparva Chapter 40 and Adiparva Chapter 175.

Worship of Kamadhenu

Some temples and houses have images of Kamadhenu, however, she has never had a worship cult dedicated to her and does not have any temples where she is worshiped as the chief deity. In Monier-Williams‘s words:

It is rather the living animal [the cow] which is the perpetual object of adoration.

Cows are often fed outside temples and adored regularly on Fridays and on special occasions. Every cow to “a pious Hindu” is regarded as an avatar (earthly embodiment) of the divine Kamadhenu. In Goa we have witnessed, that cows are fed on the anniversary of death, of a loved one. Cows are widely fed allover India.

During the shraddha ceremony (death rites), a cow must be gifted to a Brahmin. It is believed that the dead person will receive the cow in heaven, and the cow will liberate the dead soul from all its sins. Cows and bulls are suitable gifts for Brahmins.

Gopastami

Gopastami, a holiday celebrated by the Hindus once a year, is one of the few instances where cows receive prayers in modern-day India, it is celebrated in many regions in India.

This festival is dedicated to Lord Krishna and cows. It is the coming-of-age celebration when Krishna’s father, Nanda Maharaja, gave Krishna the responsibility for taking care of the cows of Vrindavan. The day is a major event in all Krishna temples and in places associated with Krishna like Vrindavan, Mathura and Nathdwara.

Myth: Krishna and Radha became independent cowherders

Nanda Maharaj is the father of Sri Krishna. At that time, the children were given the job of caring for the calves.

Sri Krishna and Lord Balarama agreed that the cowherd men should watch over the pasture cows after the fifth year. Nanda Maharaj decided to hold a ceremony when Lord Krishna and Balarama first went to the cattle pastures of Vrindavan.

Radha, wanted her to graze cows, but she was forbidden as a girl. So she disguised herself as a boy. She dressed with his Dhoti and joined Sri Krishna on a cow grazing with her companions for her enjoyment.

This incident is enacted in some regions on the day.

How Go-puja is done

Devotees visit the gosala (cowshed), bathe and clean the cows and the shed. Cows are decorated with cloth and jewellery before the ritual by the devotees.

On this day, Sri Krishna puja and cow Puja is performed along with pradakshina (the rite of circumambulating the cow in a clockwise direction) to acquire blessing for a good and happier life.

Devotees also pay special respect to cows for its utilities in daily life, as they provide milk that helps in fulfilling the nutritional requirement of the people like a mother.

Cows are worshipped with water, rice, clothes, fragrance, jaggery, rangoli, flowers, sweets, and incense sticks.

At various places, specific pujas are also performed for Gopashtami by the priests.

Lakshmi लक्ष्मी and the cow and bulls

The Back of the Cow, an abode of Goddess Lakshmi (also called Goddess Shri), she is the goddess of wealth, fortune, power, beauty, fertility and prosperity, and associated with Maya (“Illusion”).

Within the goddess-oriented Shaktism, Lakshmi is venerated as the prosperity aspect of the Mother goddess and is both the consort and the divine energy (shakti) of the Hindu god Vishnu.

Matadityanam duhita vasunam pranah

prajanamamrutasy anabhih

Hiranyavarna madhukasa ghrutachee mahan

bhargascharati martyeshu

~ Atharvaveda, 9-1-4

“The cow is the mother of Adityas. She is like a daughter to the vasus.

She is like the very life breath of people.

The cow is a centre showering ambrosia on humanity.

The cow is a giver of ghee, capable of showering honey and other sweet things of a golden hue.

She moves among people, dispelling their difficulties”

Thus among the ‘saptamadhus’ or seven sweet things are cows and bulls.

Once Goddess Lakshmi went into a gathering of cows, having decked herself with beautiful ornaments and dress. The cows saw her splendour and requested her to let them know who she was. Then Goddess Lakshmi replied, “O cows, may you prosper! I am renowned in the world as Lakshmi.

All the people desire my presence. All the Gods enjoy luxuries, sages obtain siddhi, thanks to my support. Dharma, artha, kama and moksha are all attained through me. But I want to live among you. So I came personally to request you”. The cows answered,

“O Lakshmi, you are inconsistent. You don’t stay in one place, constantly. So please do not live amidst us. Live happily in some other place. We derive our strength from fodder. So, why do we need you?

Goddeess Lakshmi pleaded with them, “O cows, if you benefit others and reject me, the world will mock at me. I might go neglected. Please have mercy on me. You are great donors of wealth. I nurture many. I am your devotee. You are my refuge.

Allow me to stay with you, at least in any limb of your body, even in your urinary passage. That would be fine for me. Nothing is unholy in your body. Please let me know in what part of your body I may stay”. The cows had a mutual consultation and said,

‘O Goddess Lakshmi! You are lustre-filled. We have to adore you. You stay in our urine and dung as they are very holy”.

From then on Goddess Lakshmi started residing in the cow’s urine and dung that are useful for purification. From this it is to be understood that the cows are considered to be a better wealth than all the other kinds of wealth and even the excreta of cows are considered to be holy and decorative.

On the mythological origin of the bull

The scientific name of the humped bull is Bos indicus Linn or Zebu, called Vrishabha in Sanskrit, Saand in Hindi and Kaalai in Tamil. In the Rig Veda, the bull was the symbol of strength, power and male virility. The gods of the Veda were called bulls for their superior power and abilities, Indra is addressed as the great bull.

In fact, the bull appears throughout the Rig Veda, more often than the cow which attains greater sanctity in the post- Vedic period.

The Vedic people were conscious of the importance of the bull and the Vedas exhort the ruler

‘O king. You should never kill animals like bullocks that are useful for agriculture or like cows which give us milk and all other helpful animals, and must punish those who kill or do harm to such animals’

~Yajur Veda, 13.49 (between 1200 and 800 B.C.)

Agni अग्नि and the bull

Agni, the god of Fire, is one of the most prominent deities of the Vedas. Agni deva is usually depicted with the ram, his varna. The ram is symbolic of his association with sacrifices. His importance lies in the belief that he works as the link between the heaven and earth, and humans and gods.

As the personification of fire, Agni is part of the five elements in the universe, which includes earth (pritvi), space (akasa), water (ap), and air (vayu). All five elements come together to form Prakriti, which is described as the material existence that we perceive.

Agni serves as the conduit through which sacrifices and offerings reach the gods. He, thus, receives the sacrifices during Homa, a fire ritual performed by a Hindu priest as some sort of housewarming present.

A number of fires kept by the homeowner – fire for cooking, fire for heating, among others. To this day, Agni forms a part of many rites-of-passage ceremonies for Hindus, including birth, marriage and death.

This Agnivrish god Agni murti (vigraha or bimbam or idol) appears to manifest the seven hands of Lord Agni along with the body of a bull (Vrishabha). If you observe the deity from the front you can identify all of these aspects. You can see two faces (one human and one bull), seven hands, and three legs (with two human legs and one bull leg).

The Rig Veda 4.58.3 (between c. 1500 B.C. and 1200 B.C.) describes Agni as follows:

“Four are his horns, three are the feet that bear him; his heads are two, his hands are seven in number. Bound with a triple bond the bull roars loudly; the mighty god hath entered into mortals.”

According to Sayanacharya (a Vedic and Sanskrit scholar who lived during the reign of the Vijayanagara Kings), the four horns of Agni are the four Vedas. The three feet are the three daily sacrifices (morning, noon and evening).

Others say they refer to the three fields of time (past, present and future). The two heads are two ceremonies (others say day and night). The seven hands are the seven metres of the Vedas (others say the seven rays of light).

The three bonds are the three lokas, or planes of existence; bhuh (earth), bhuvah (atmosphere) and svah (heaven).

Some scholars interpret the 4 horns, 3 feet, 2 heads, and 7 hands as the period of 4,320,000,000 solar years, the duration of a single day in the life of Brahma.

Some of the gods that Agni is identified with:

Rudra

In the Rig Veda Agni is addressed as having the same fierce nature as Rudra, the forerunner of the god Shiva. The Shiva-linga represents that pillar of fire which is Agni a Skambha symbolism.

The Atharvaveda Samhita uses the word Skambha to indicate the Highest Being beyond even Brahma. Literally it means the One who is the support and basis of the whole universe. In section 9.1.1, the Shatapatha Brahmana states, “this entire Agni (fire altar) has now been completed, he is now this god Rudra

Indra

Agni is generally presented as Indra’s twin, they both go and appear together. In chapter 13.3 of the Atharvaveda, Agni is said to become Indra when he illumines the sky.

Varuna and Mitra

Agni is stated to become Varuna in the evening, and he is Mitra when he rises in the morning

Prajapati

The vedic text Shatapatha Brahmana, (8th-6th century B.C.) in section 6.1.2 describes how and why Prajapati is the father of Agni, and also the son of Agni, because they both are the image of the one Atman (Soul, Self) that was, is and will be the true, eternal identity of the universe.

Indra इन्द्र protector of oxen

Indra is the son of the sky and the earth, he is a warrior god, who protects people and animals and provides rain to water the land. This story of Indra protecting cattle is found in the Puranas.

Indra once happened to see Surabhi, the Kamadhenu (divine cow), crying in the Indraloka. Indra asked her why she was crying.

Surabhi then described the troubles that her children are going through in the world. She told him that her sons were ploughing without rest. They were always tied to the yoke of farmers.

She said that she was overwhelmed by their sufferings and tears rolled out from her eyes. Indra’s heart melted due to the tears of Surabhi. He then caused heavy showers in the world, when ploughing became impossible. Thus the sons of Surabhi (oxen) got some rest.

~ Abhilash Rajendran

Shiva’s bull Nandi

Nandi is represented in Hindu mythology as a sacred bull and one of the most devout followers of Lord Shiva. The Vedic status of the bull was inherited by Nandi, the companion and vahana (vehicle, derived from the Sanskrit vah, which means to carry or transport) of Shiva in later literature.

Nandi’s white color is symbolic of his purity and sense of justice. Even today, women worship Nandi as a bestower of fertility. In Hinduism, Lord Nandi represents also dharma and strength.

According to some, Nandi is not a bull in the ordinary sense, but a divine being, and a close confidant of Lord Shiva, whose anthropomorphic form is represented by a half human and half bull body. Nandikeeshwara also means the Lord of Joy. Later it was said of Nandikeeshwara that he was a rishi (wise man) who guarded Siva’s door to become divine in this way.

He is known for his knowledge, devotion, obedience, surrender, virtue, and dedication to Shiva and his devotee. He fought many battles to protect the gods, slay the demons and uphold dharma. Nandi therefore plays the role as gate keeper of the temple, and statues of Nandi adorn the entrances of temples dedicated to Shiva. Generally, Nandi is sitting directly opposite the main door of the temple or the sanctum, where Shiva’s idol or Shivalingam is located.

For some Hindus Nandi is a symbol of eternal contemplation, one who knows how to simply sit and wait is naturally meditative. He is not expecting anything.

In the Shaivite tradition of Hinduism, Shiva is considered the supreme God. In other branches of Hinduism, Shiva represents one the three primary aspects of the Divine collectively called the Trimurti. Respectively they are: Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer.

Even so, Shiva is most often worshipped in the form of the lingam or phallic symbol, which literally means sign or distinguishing mark. Shiva also transformed into Nandi.

Myth: Shiva is reborn as Nandi

Once Siva was cursed by some sages. As a result his body was defiled. Then he praised Surabhi and entered her body and disappeared. She bore him in her womb. After sometime he took birth as her son by name Nila or Nandi. When the sages would not find out the whereabouts of Shiva, after searching for him at last they asked the deities about him.

Then the devas took the sages to the Goloka (cow paradise) through the spiritual path and showed the son of Surabhi to the latter.

They saw the illustrious bull form of Shiva by name Nila, who was with the resplendence of the Sun. The illustrious Nila was running in the midst of the cows. 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.

Myth: Why Nandi sits in front of Shiva

Again the creation story Samudra manthan or Churning of the Ocean of Milk gives us an answer:

The churning started again with vigor. Then a cloud was aroused from ocean bed which choked devas and asuras. The Devas and Asuras began shouting for help. They were not able to find out the reason for the suffocation. Then they realized that the ocean had thrown up the ‘KALAKUTA’, the dreadful poison. Everyone was frightened by its fierceness.

The Devas prayed to Shiva and hoped that he would come to their rescue, for the poison was the most effective fiery substance, which no one except Shiva could swallow. Shiva hearing the cries immediately came to the rescue. Then, as requested by the gods, Shiva agreed to drink the poison.

Lord Shiva held this poison in his throat and saved mankind. The poison was so powerful that it turned Lord Shiva’s throat in to blue color. From then he was also known as Neela kanta. Later Amrutha came from sea, which was taken by Devas by cheating asuras.

Lord Shiva loves to spend time in meditation (Dhyanam). But this burning throat is not allowing him to do it.

Then he ordered Nandi to sit in front of him and blow some air on to his throat. The air blown on to his throat relieved him from the burning sensation.

From then Onwards, Lord Shiva does his mediation with the help of Nandi.

Myth: Nandi son of Kashyapa and Surabhi

Nandikeshvara, lord of happiness, was one of Shiva’s ganas. He was also fond of music and dance, and was born to the divine progenitor Kashyapa and divine cow Surabhi. Nandi married Suyasha, the daughter of the Maruts. As his life was coming to an end, he prayed to Shiva to lengthen his life.

Shiva granted him both immortality and the chief position over his ganas. He was given the title ‘Adhikara Nandi’ (or ‘authoritative Nandi’), for it is only with Nandi’s grace and permission that one can enter the temple of Shiva. Adhikara Nandi took on a human form as a bull-headed human standing on two legs, or even a bull standing erect on his rear legs.

Nandi’s attributes were taken over by Shiva as Nataraja, the Lord of dance. Nandi ceased, thereafter, to be a deity and became the companion and, later, the vehicle of Shiva. When Shiva danced the tandava, Nandi accompanied him on the mridangam (a percussion instrument).

Myth: How Nandi became so dear to lord Shiva

Nandi, the son of Shilada

There was once a sage called Shilada. Shilada did not have any children. Of his own, but he adored children. He wanted to adopt a child, but he did not want to adopt just any child. He wanted a special child blessed by Lord Shiva. So he worshipped Lord Shiva for many years. Lord Shiva finally appeared before Shilada, ‘What boon do you seek, Shilada?’

‘A child. I wish to have a child, Lord Shiva.’ Shilada said bowing before Lord Shiva.

Shiva smiled. ‘You shall have it soon’ He said and vanished. Shilada returned home a happy man, knowing that the Lord would bless him with a very good child. The next day he went to the farm to begin ploughing, when he found a beautiful baby in the field before his plough. The baby’s skin glowed with a beautiful white light.

Shilada stared at the baby transfixed, when he heard a voice from the heaven, ‘Shilada, take the child. bring him up well!’ Shilada was overjoyed as he took the boy home. He named the boy Nandi. Right from his childhood, Nandi was devoted to Lord Shiva. Shilada brought up the child with love and care.

Shilada taught the child the Vedas and gave the child a good education. Nandi was a brilliant boy and learnt everything very fast. Shilada felt very proud of the child.

Some years later, two sages, – Mitra and Varuna came to Shilada’s home. ‘Welcome great sages!’ Shilada gave the rishis some refreshments, ‘Please sit and make yourself comfortable.’ ‘Nandi!’ Shilada called his son. He came from inside the house. ‘Please make sure these sages are well looked after.’ He smiled and nodded his head. ‘Yes father!’

Nandi looked after the two sages well and after enjoying the stay, the sages said that it was time they left. Before they were about to leave, Shilada and Nandi both prostrated before the two sages. Mitra and Varuna first blessed Shilada, ‘Have a long and happy life, Shilada. You have made us very happy!’

When Nandi fell at the feet, the two sages looked slightly sad. Slowly they said, ‘Be well son! Be good to your parents and your teachers!’ And they walked off, outside the house

However Shilada noticed the change in the expression of the sages. He ran outside the house, ‘Great rishis!’ He said breathlessly. He turned around and made sure that Nandi was inside the house and could not hear him, and talked to the sages, ‘You looked sad while blessing my son!’ Shilada said feeling terrified, as he was thinking of unpleasant things…’is…is something wrong?’

Mitra looked at Shilada with pity, ‘I cannot wish your son a long life….’ Mitra said softly. Shilada looked in absolute panic. ‘What is going to happen to my son?’ He whispered.

‘Your son, does not…’ Varuna cleared his throat, ‘…does not have long to live, Shilada. I am sorry…’ He said lamely, looking at the horrified expression on Shilada’s face. Shilada stood there transfixed for a long time.

After a long time, he slowly walked back home with stooping shoulders and a broken heart. Nandi immediately guessed something was wrong, ‘What is it father? What happened? What…’ Nandi asked, vigorously shaking his father. Slowly and painfully, Shilada narrated his conversation with the two sages.

He expected Nandi to be scared or even that Nandi would even start crying. However Shilada was surprised when he heard Nandi’s laugh. ‘You were scared of what the sages said!’ He said still laughing. Shilada wondered what could be so funny and looked at his son without any expression.

‘Father, you have told me that you have seen Lord Shiva…’ Nandi said with great devotion in his eyes. ‘Anybody who has seen Lord Shiva cannot be afraid of what the sages just said.’

Shilada still looked dumbly at his son, not understanding. ‘Father, it is my fate to die, then Lord Shiva can reverse my fate! He is the most powerful God and can do anything. Do you think he would let anything happen to us, when we worship him?’ Nandi looked at his father challengingly. ‘I don’t think so father.’ Nandi said softly.

Shilada looked at his son as if looking at him for the first time. Slowly Shilada nodded his head and smiled. Nandi bowed to his father. ‘Bless me father!’ Shilada blessed his son, ‘be victorious my son!’

Nandi Becomes Shiva’s Vehicle or Vahana

Nandi then went near the River Bhuvana. He entered the river and began his penance. His devotion was so great and his concentration was so high, that Lord Shiva appeared almost instantaneously.

‘Nandi, open your eyes!’ said the three eyed God tenderly, looking at Nandi.

Nandi opened his eyes and before his eyes stood the most beautiful person he had seen in his whole life. Nandi looked at the God wanting to savor his image. He felt that he had nothing more left to ask.

“If only I could stay with the Lord always.”

Shiva looked at Nandi with lots of love, ‘Nandi, you penance was so powerful that it dragged me here immediately! Ask me anything I will grant it to you!’ Shiva said.

‘Lord I wish to be with you always.’ The words were out of Nandi’s mouth before he could stop them.

Shiva smiled. ‘Nandi I have just lost my bull, on which I used to travel. Henceforth Nandi, you shall have a face of a bull. You shall stay in my home at Kailash. You shall be the head of all my Ganas. You will be my companion, my vehicle and my friend, always!’ Nandi closed his eyes as tears flowed through them. The Lord had granted him his wish and a lot more…

Since then Nandi became Shiva’s vehicle, doorman, his companion and the head of all of Shiva’s attendants, the Ganas. Shiva is known as Gorakhnath, means the lord of the cows.

For some scholars, he is also known as, Pasupathinath, the lord of all animals. Thus by sheer devotion Nandi was not only able to overcome his fate, he also rewrote it!

As Lord Shiva swallowed the poison from the churning of the milk sea. Goddess Parvati who was near Lord Shiva clutched Shiva’s throat to make sure that the poison was stored in the throat and would not affect Lord Shiva.

However some Halahala slipped out of Shiva’s hands and fell on the ground. Nandi gathered the fallen Halahala and seeing his master drink it, he also drank it!

The Devas were staring shocked at what Nandi had done! Lord Shiva was a God and besides he had Goddess Parvati to protect him, so nothing would happen to Lord Shiva.

However nothing happened to Nandi. Shiva looked at the dumb folded gods and smiled, ‘Nandi is my greatest devotee! All my powers are his too and Parvati’s protection will go to him too!’ The three of them smiled and then returned to Kailash.

~ S.A. Krishnan

Nandis conflict with Ravana, the antagonist of Ramayana:

Nandi cursed Ravana (the demon King of Lanka), that his kingdom would be burnt by a forest-dweller monkey (Vanara), since he behaved in a restless manner, just like a monkey, while waiting to meet Shiva.

Later, Hanuman burned Lanka when he went in search of Sita, who was imprisoned by Ravana in Ashok Vatika.

According to another legend, Nandi was born from Vishnu’s right side as a gift to the Brahmin Salankayana. This was Nandi’s forty-ninth rebirth.

Worship of Nandi

Nandi is more than Shiva’s vahana or vehicle. As the chief of Shiva’s attendants, he is also the guardian of all four-legged animals. Nandeeshwara is essential to every Shiva temple – the sanctum sanctorum of each temple, where the deity may be in human or linga form, has an image of Nandi facing the shrine.

The devotee will first touch the Nandi image and ask for his blessings before entering. Sometimes, Nandi may be as big as or even bigger than the image within. There are several temples built solely to worship Nandi as well.

The gigantic idol of the Nandi Bull nestled at the top of the Chamundi Hills in Mysore is one of the oldest icons, and represents as the guard protecting the city and its surroundings. It is huge and more than 350 years old making it one of the oldest constructions of Mysore.

Nandi is found in a seated posture and is made of granite, which accounts for its jet black colour. The statue is popular for its spectacular craftsmanship that is beautifully adorned with the carvings on the idol. Worth mentionable are the anklets and the pendant bell of the bull that speak for its exclusive ornamentation and artwork.

Nandi has his own shrine in several Indian temples and worshippers enter the sanctum after first praying to Nandi.

There is a story that Vrishabha Deva or Nandi was very proud of his role as the vehicle of the Supreme Lord Shiva himself. To teach him a lesson, Shiva placed a lock of his hair on the bull, who was unable to bear the weight. Realizing that he had been arrogant, Nandi begged Shiva’s pardon. Shiva forgave him and initiated him into divine knowledge.

Fulfilment of Desires

There is also a custom of whispering one’s wishes in the ears of Lord Nandeeshwara believing it will reach the Gods and come true. However, some people believe that it is more significant to say the wishes in the left ear.

Before telling Nandi of their desires, devotees must ensure that there is no one around them listening to what they have to say. Hence, they cover their lips with both the hands when they say their desires in Nandi’s ear.

Prasad offers or flowers are given after telling Nandi the desires, Chickpeas, Payasam (rice pudding), and Durva grass can please Nandi.

Shiva, Parvati and Nandi

In paintings and sculptures, Nandi is invariably a part of Shiva’s family. Shiva and Parvati, with either one or two or even neither of their sons, sit on Nandi’s back in the family scene of Uma Maheshwara.

In days gone by, people depended on the bull for transportation.

The bull was thus the vehicle both of Shiva and of people.

He is also a symbol of how a powerful animal, imbued with divine authority, is also a gentle and humble worker, of help to the gods and man.

Basava

In Karnataka, Nandi is known as Basava, and the famous Bull Temple of Bangalore is situated at Basavangudi, which means the temple of Basava, the bull. The bull in this temple is the object of worship in its own right, not merely as the vehicle of Shiva.

According to a local legend, the peanut fields in the villages surrounding present-day Bengaluru were ransacked every full-moon night. Believing this to be the work of thieves, the villagers armed themselves with crowbars, axes and rods and waited one full moon night to catch the thief.

When they heard the rustling sounds, the farmers rushed in that direction and hacked to death what felt like a large body. Thereafter, the farmers learned to their horror that they had killed a huge golden bull, which had come to guard their fields.

The next morning, the bull had mysteriously disappeared. Soon after, a stone bull was found on top of the hill, overlooking the fields. They connected the image with the incident and begged Nandi’s forgiveness.

When Kempe Gowda, the founder of Bengaluru (Bangalore), visited the site soon after the incident, the villagers told him the story of what had happened. He went up the hill and offered worship to the bull, and later built a temple for the image.

It is believed that the image of Basava the bull has been growing every year from its original height of 4.57 m to 6.2 m, and from a length of 5.1 m to 6 m.

In fact iron rods have been planted in the bull’s head to prevent further growth. Every year, the first peanut crop is offered to the bull in a thanksgiving ceremony called kadalekayi parishe. It is believed that good rains and a bountiful crop depend on the offerings made at this temple.

Huge crowds visit the temple on Shivaratri.

Basavanna, the great religious and social reformer of Karnataka and founder of the Virashaiva or Lingayat cult, is considered an incarnation of Nandi, particularly the bull of Basavangudi – bulls are thus held very sacred in Karnataka.

Biroba

Biroba or Viroba the bull is worshipped by the Dhangar, a nomadic shepherd community of Satara, Sangli, Pune and Kolhapur districts of Maharashtra. A major pilgrimage of Biroba is celebrated in the month of Ashvin (September – October).

Bull festivals of India

Festivals, is were the farmers celebrate and enjoy their bulls, beside the hard work on the field they do together.

Maharashtra: Pola Festival

Pola is a bull festival of the state of Maharashtra, Goa and Chhattisgarh which is celebrated by the farmers community. Bail Pola is celebrated on a new moon day during the month of Shravan (August). The farmers decorate their bulls on this day and then worship them. It is generally a traditional village festival where they show respect to the bulls that help them in their ploughing activities.

On this special day the farmers first of all give a good bathe to their bulls and then decorate them with beautiful ornaments. Then the bulls are offered prayers by the farmers and are also given special food to eat. It is way in which the farmers show their gratitude towards the bulls for their assistance in the agricultural works.

A parade of decorated bulls is conducted in the evenings followed by dance and music. The procession is lead by an old bull with a wooden frame, also known as makhar, tied on its horns. This bullock is made to break a rope of mango leaves and is followed by other cattle in the village.

In some part of Bharat bull sports and events like bull nestling, bullfighting, bull surfing and bull racing are traditional and religious events.

Tamilnadu: Jallikattu Festival

It is a Bull nestling game that was a popular sport among Tamil classical warriors. It is part of Pongal celebration, every year on 14th January. Jallikattu is a dangerous event, the participant have to take over a tempted bull without using any exceptional security or safety mean and many casualties are reported during this event.

Goan Bull Fight

The Goan Bull fight is a sport of bull fighting in open farm area, it’s banned by local government since 1988 onward, but it’s still sustained in rural areas and villages like Caranzalem, Santa Cruz and Taleigao.

Bull Racing is an ancient sport, which is still popular in Punjab, Maharashtra, Tamil Nadu, and Kerala.

Punjab: Bullock cart race in Kila Raipur fest

This event is also known as “Kila Raipur sports festival” and deliberated as rural Olympic in Punjab state. This game is banned by the order from the Supreme Court of India, effective since 2014.

Kerala: Maramadi Bull Surfing Festival

Maramadi Bull Surfing sport is a bull racing sport, held on 15th August of every year on the occasion of the annual Maramadi festival during the post-harvest season in village of Anandapally, Kerala.

The race takes place in the muddy harvesting land soaked in 3-6 inches deep water. The rule of this game is, a pair of participating oxen managed by three people that include one handler and two guides. While their handlers stayed on a wooden timber type of board by holding the tail and standing onto a harness, guides can give instruction by standing outside to the mud.

West Bengal and Assam: Bull buffalo surfing

The success and popularity of maramadi event encouraged to new experiments. And surfing with a combination of bull and buffalo is an additional experiment. Though Bull buffalo surfing was a popular event of some villages from the border area of India and Bangladesh.

Nowa days this event is expanded to nearby Indian villages of West Bengal and Assam. Usually this event takes place every year in between 10-20 August.

Cows are sacred to India’s more than 800 million Hindus, and Hindu nationalist parties have often used cows as a symbol to further their political goals.

Gaushala गौशाला

The establishment and consolidation of the institution of goshala or gaushala गौशाला – shelter for cows began in the third to fourth century B.C and persists today. Goshala, a Sanskrit word (Go – cow Shala – a shelter place), means the abode or sanctuary for cows, calves and oxen. A Gaushala houses cows affected by recurrent droughts and famines, as well as old, infirm, infertile, and abandoned cows.

Since 2014, when Modi’s Bharatiya Janata Party BJP government came into power in India, it has spent ₹5.8 billion (US$73 million) on cow shelters in two years between 2014 and 2016. There are more than 5000 gaushalas and nearly 5.3 million street cows in India, according to 2020 livestock census report from Union Ministry of Fisheries, Animal Husbandry, and Dairying.

Rapid urbanization, mechanization of farming operations, fragmentation of pastures and grazing lands, and bans on cow slaughter and euthanasia are the main factors leading to the overpopulation of the street cows in India. The abandoned street cows cause public health risks, traffic hazards, and are a serious animal welfare concern. Stray cows in the roads and streets kill people.

In the villages, crop-raiding by abandoned cows has led to human–animal conflict, with farmers sometimes having to abandon cropping and cows beaten and chased away.

The growing overpopulation challenges the capacity of gaushalas to shelter street cows and, ultimately, the welfare of cows housed in them. The majority of these shelters are located in the northern and western parts of India, with very few in the southern states.

The shelters are supported by philanthropists, temple trusts, the government, and donations from the business community and the general public. There is no uniform pattern of funding for the cow shelters, and many of them suffer from limited financial support. Cows starve to death there.

The extents of Myths, History, Heritage and Folklore of the cow and the bull in India are hardly to be seized here, there is still much more to discover.

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Keep exploring:

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