பசு வதை தடைச் சட்டம் குறித்து காந்தி

தடைகள் தீர்வல்ல

இந்து மதம் பசுவைக் கொல்வதை இந்துக்களுக்கு மட்டும்தான் தடை செய்துள்ளது. உலகம் முழுமைக்கும் அல்ல. பிறருக்கு அதை செய்வது நிர்பந்தமாகும். நிர்பந்தம் மதத்துக்கு எதிரானது. இந்தியா இந்துக்களுக்கு மட்டுமல்ல, பிற மதத்தினருக்கும் உரியது. நாம் பசுவதையை தடையை அமுலாக்க முயன்றால், பாகிஸ்தான் உருவ வழிபாட்டை தடைசெய்வதை நாம் எப்படி எதிர்க்க முடியும்? நான் கோயிலுக்குச் செல்பவன் அல்ல. ஆனால் பாகிஸ்தான் கோயில்களுக்கு தடைவிதித்தால் நான் என் தலையே கொய்யப்படும் என்றாலும் அதை எதிர்க்க பாகிஸ்தான் செல்வேன். சரியத் எப்படி இந்துக்கள் மீது சுமத்தப்படக் கூடாதோ அதேபோலவே இந்து மதவிதிகளும் முஸ்லீம்கள் மீதும் திணிக்கப்படக் கூடாது.

– ஹரிஜன், ஆகஸ்ட் 10, 1947


SPEECH AT PRAYER MEETING
NEW DELHI,
July 25, 1947
BROTHERS AND SISTERS,
Rajendra Babu tells me that he has received some 50,000 postcards, between 25‚000 and 30‚000 letters and many thousands of telegrams demanding a ban on cow-slaughter. I spoke to you about this before. Why this flood of telegrams and letters? They have had no effect. I have another telegram which says that a friend has started a fast for this cause. In India no law can be made to ban cow-slaughter. 
I do not doubt that Hindus are forbidden the slaughter of cows. I have been long pledged to serve the cow but how can my religion also be the religion of the rest of the Indians? It will mean coercion against those Indians who are not Hindus. We have been shouting from the house-tops that there will be no coercion in the matter of religion. We have been reciting verses from the Koran at the prayer. But if anyone were to force me to recite these verses I would not like it. How can I force anyone not to slaughter cows unless he is himself so disposed? It is not as if there were only Hindu in the Indian Union. There are Muslims, Parsis, Christians and other religious groups here. The assumption of the Hindus that India now has become the land of the Hindus is erroneous. India belongs to all who live here. If we stop cow-slaughter by law here and the very reverse happens in Pakistan, what will be the result? Supposing they say Hindus would not be allowed to visit temples because it was against Shariat to worship idols? I see God even in a stone but how do I harm others by this belief? If therefore I am stopped from visiting temples I would still visit them. I shall therefore suggest that these telegrams and letters should cease. It is not proper to waste money on them.
Besides some prosperous Hindus themselves encourage cow-slaughter. They do not do it with their own hands. But who sends all the cows to Australia and other countries where they are slaughtered and whence shoes manufactured from cow- hide are sent back to India? I know an orthodox Vaishnava Hindu. He used to feed this children on beef soup. On my asking him why he did that he said there was no sin in consuming beef as medicine. We really do not stop to think what true religion is and merely go about shouting that cow-slaughter should be banned by law. In villages Hindus make bullocks carry huge burdens which almost crush the animals. Is it not cow-slaughter, albeit slowly carried out? I shall therefore suggest that the matter should not be pressed in the Constituent Assembly.

HOW TO SAVE THE COW?
Gandhi & Madan Mohan Malaviya

Gandhi & Madan Mohan Malaviya

There is serious ignorance about the place of the cow in Hinduism and in the economy of Indian life. At the same time that India has become independent of foreign rule, by common consent it has been cut into twain so as to induce the untenable belief that one part is popularly described as Hindu India and the other part as Muslim India. Like all superstitions, this of Hindu and Muslim India will die hard. The fact is that the Indian Union and Pakistan belong equally to all who call themselves and are, sons of the soil, irrespective of their creed or colour.

Nevertheless, a large number of local Hindus have begun to believe in the superstition that the Union belongs to the Hindus and the that, therefore, they should enforce their belief by law even among non-Hindus. Hence an emotional wave is sweeping the country, in order to secure legislation prohibiting the slaughter of cows within the Union.
In this state, which I hold, is based on ignorance, claiming to be a knowing lover and devotee, second to none in India of the cow, I must try in the best manner I can to dispel the ignorance. Let us at the outset realize that cow worship in the religious sense is largely confined to Gujarat, Marwar, the United Provinces and Bihar. Marwaris and Gujaratis being enterprising merchants, have succeeded in making the greatest noise without at the same time devoting their business talent to the solution of the very difficult question of conserving the cattle wealth of India.
It is obviously wrong legally to enforce one’s religious practice on those who do not share that religion.
In so far as the pure economic necessity of cow protection is concerned, it could be easily secured if the question was considered on that ground alone. In that event all the dry cattle, the cows who give less milk than their keep and the aged and unfit cattle would be slaughtered without a second thought. This soulless economy has no place in India although the inhabitants of this land of paradoxes may be, indeed are, guilty of many soulless acts.
Then how can the cow be saved without our having to kill her off when she ceases to give the economic quantity of milk or when she becomes otherwise an uneconomic burden? The answer to the question can be summed up as follows:
1. By the Hindus performing their duty towards the cow and her progeny. If they did so, our cattle would be the pride of India and the world. The contrary is the case today.
2. By learning the science of cattle-breeding. Today there is perfect anarchy in this work.
3. By replacing the present cruel method of castration by the humane method practised in the West.
4. By thorough reform of the pinjarapoles of India which are today, as a rule, managed ignorantly and without any plan by men who do not know their work.
5. When these primary things are done, it will be found that the Muslims will, of their own accord, recognize the necessity, of only for the sake of their Hindu brethren, of not slaughtering cattle for beef or otherwise.
The reader will observe that behind the foregoing requirements lies one thing and that is ahimsa, otherwise known as universal compassion. If that supreme thing is realized, everything else becomes easy. Where there is ahimsa, there is infinite patience, inner calm, discrimination, self-sacrifice and true knowledge. Cow-protection is not an easy thing. Much money is wasted in its name. Nevertheless, in the absence of ahimsa the Hindus have become destroyers instead of saviours of the cow. It is even more difficult than the removel of foreign rule from India.
CALCUTTA, August 22, 1947
Harijan, 31-8-1947 

SPEECH AT PRAYER MEETING , CALCUTTA,
(The meeting held at Khengrapati, Barrackpore, was attended by over four lakh people.)
August 20, 1947
Gandhiji then referred to the proposal of stopping cow-slaughter by means of legislation in the Indian Union. He said that he was of opinion that if they tried to do so through law, it would be a great mistake. He had been a devotee of the cow for over half a century. She had a permanent place in the economy of India. The cow can indeed be saved if they could win over the hearts of the Muslims in such a way that they voluntarily understood the responsiblity out of deference to the feelings of their Hindu friends. This had been abundantly demonstrated during the Khilafat days. Now that India was free, the same old relation could be restored if they behaved towards one another correctly. Hinduism, he lastly said, would be wrongly served if compelling legislation was resorted to in such matters. Hinduism could be saved only by doing unadulterated justice to man to whatever religion he might belong.
Harijan, 31-8-1947

SPEECH AT PRAYER MEETING
NEW DELHI,
July 30, 1947
…………………………….. It is the duty of all the parties to get all work done by the Government that will assume office on August 15. In the days of British rule we were hampered. We tried to assert ourselves. We started a non-violent battle. We can still do so. But we have got to be equipped for it. Public opinion has to be prepared. Take, for instance, the question of banning cow-slaughter. Shall we bring coercion to bear on the Muslims ? Then why not on the Hindus? Why not on the Parsis? Cow-protection cannot be ensured in this manner. If we follow our respective faiths the cow can be saved without resort to legislation. I want that even Muslims should not slaughter cows. They should not eat beef. But this has to be left to them. We should not assume in our pride that since power has now come into our hands, we can force others to our will through law. I want that we should make proper use of the swaraj which we have won. Let us follow the path of dharma, so that the real swaraj we want may be ours soon.

RESIDENTIAL ADDRESS AT COW-PROTECTION CONFERENCE, BELGAUM, December 28, 1924

“Even in India under Swaraj, in my opinion, it would be unwise and improper for a Hindu majority to coerce by legislation a Musalman minority into submission to statutory prohibition of cow-slaughter.

Nevertheless, a large number of vocal Hindus have began to believe the superstition that the Union belongs to the Hindus and that, therefore, they should enforce their belief by law even among non-Hindus. Hence an emotional wave is sweeping the country, in order to secure legislation prohibiting the slaughter of cows within the union.

In this state, which I hold, is based on ignorance, claiming to be a knowing lover and devotee, second to none in India of the cow, I must try in the best manner I can do dispel the ignorance.”


If the Hindus believe that India should be peopled only by Hindus, they are living in dreamland. The Hindus, the Mohammedans, the Parsis and the Christians who have made India their country are fellow countrymen, and they will have to live in unity, if only for their own interest. – 1909 (Hind swaraj)
It has been said that Indian Swaraj will be the rule of the majority community, i.e., the Hindus. There could not be a greater mistakes than that. If it were to be true, I for one would refuse to call it Swaraj and would fight it with all the strength at my command, for to me Hind Swaraj is the rule of all people, is the rule of justice. (YI, 16-4-1931)

என் புதல்வர்களில் ஒருவனும் என்னுடன் இருந்தான் என்று நினைக்கிறேன். என் கருத்தை அவனும் முற்றும் ஆதரித்தான். தன் தாயாருக்கு மாட்டு மாமிச சூப் கொடுக்கக் கூடாது என்றான். பிறகு நான் கஸ்தூரிபாயிடமே இதைக் குறித்துப் பேசினேன். உண்மையில் அவள் அதிகப் பலவீனமாக இருந்தாள். இதுபற்றிக் கலந்து ஆலோசிக்கும் நிலையிலும் அவள் இல்லை. என்றாலும், அவளுடன் ஆலோசிக்க வேண்டியது என் வருந்தத்தக்க கடமை என்று எண்ணினேன். டாக்டரும் நானும் பேசிக்கொண்டிருந்த விவரத்தை அவளிடம் கூறினேன். அவள் தீர்மானமாகப் பதில் சொல்லி விட்டாள். “நான் மாட்டு மாமிச சூப் சாப்பிடமாட்டேன். இவ்வுலகில் மானிடராய்ப் பிறப்பதே அரிது. அப்படியிருக்க இத்தகைய பாதகங்களினால் இவ்வுடலை அசுத்தப்படுத்திக் கொள்ளுவதைவிட உங்கள் மடியிலேயே இறந்து போய்விட நான் தயார்” என்றாள்.
அவளுக்குச் சொல்லிப் பார்த்தேன். என்னைப் பின்பற்றித் தான் நடக்கவேண்டும் என்ற கட்டாயம் எதுவும் இல்லை என்றேன். மதுவையும் மாமிசத்தையும் மருந்தாகச் சாப்பிடுவதில் தவறு இருப்பதாக நினைக்காமல் நண்பர்களான ஹிந்துக்கள் சிலர் சாப்பிட்டிருக்கும் உதாரணங்களையும் அவளுக்கு எடுத்துக் கூறினேன்.அவள் பிடிவாதமாக இருந்தாள். “தயவு செய்து என்னை இங்கிருந்து அழைத்துச் சென்று விடுங்கள்” என்றாள்.

மஹாத்மா காந்தி அஹிம்ஸகர். ஆனால் அவரை ஒருவன் சுட்டுக் கொன்றான் என்றால் அவருடைய அஹிம்ஸையும் பூர்ண அஹிம்ஸை அல்ல என்று ஏற்படுகிறது. சரித்ரத்தில் அவர் தம் வீட்டில் ஓர் கன்று சாகும் தருவாயில் கஷ்டப்பட்டுக் கொண்டிருந்ததைக் சகிக்காமல் அதைக் சுட்டுக் கொன்று அதன் துக்கத்தை போக்கினார் என்று படிக்கிறோம். தேசத்தில் உணவு பற்றாத சமயம் அவர் சமுத்ரத்தில் உள்ள மீன்களைப் பிடித்து உண்ணலாம் என்று அறிக்கை விடுத்ததும் அஹிம்சைக்குப் புறம்பானதே – சாஸ்த்ரரத்னாகா எஸ்,ஸுப்ரஹ்மண்ய சாஸ்திரி


48. Organisation of agriculture and animal husbandry The State shall endeavour to organise agriculture and animal husbandry on modern and scientific lines and shall, in particular, take steps for preserving and improving the breeds, and prohibiting the slaughter, of cows and calves and other milch and draught cattle

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