Bestiality In Hindu Dharma

1. Introduction

Zoophilia is a paraphilia in which a person experiences a sexual fixation on non-human animals. Bestiality instead refers to cross-species sexual activity between humans and non-human animals. –Wikipedia Some protestant Hindus proudly promote Vedas as philosophical, free from all vulgarities. But in reality there is no limit for vulgarity in Vedas. It even promotes sex with animals let alone adultery and pornography. Sex with animals in Hinduism is not a vulgar thing, Ancient Hindu temples like Khajuraho, Ajanta, Ellora clearly depicts men and girls performing bestiality.

2. Ashvamedha Yajna (Sex With a Dead Horse)

Ashvamedha Yajna is a ceremonial practice conducted by Queens, primarily the chief queen, to enhance fertility and gain influence within the kingdom. The Ashvamedha Yajna involves sacrificing a horse, followed by the queen’s sexual union with the dead horse (bestiality), and ultimately the horse’s dismemberment and cooking. Nevertheless, Hindus, driven by their own preferences, choose to dismiss these details as obscene and reinterpret the ritual according to their whims.

Bestiality In Hinduism

-Ashvamedha Ritual

It is mentioned both in Krishna and Yajur Veda, but the this sacrifice mentioned in Krishna Yajur Veda is obscure because the author has omitted those verses due to obscenity,

📚Yajur Veda 23.19-21📚
All wife of the host reciting three mantras go round the horse. While praying, they say: ‘O horse, you are, protector of the community on the basis of good qualities, you are, protector or treasure of happiness. O horse, you become my husband’. After the animal is purified by the priest, the principal wife sleeps near the horse and says: *O Horse, I extract the semen worth conception and you release the semen worth conception. The horse and principal wife spread two legs each. Then the Ardhvaryu (priest) orders to cover the oblation place, raise canopy etc. After this, the principal wife of the host pulls penis of the horse and puts it in her vagina and says: “This horse may release semen in me. Then the host, while praying to the horse says: “O horse, please throw semen on the upper part of the anus of my wife. Expand your penis and insert it in the vagina because after insertion, this penis makes women happy and lively.”  (source)

-Yajur Veda 23.19-21 (Sanskrit Verses)

-Yajur Veda 23.19-21 (Sanskrit Verses)

📚Krishna Yajur Veda 7.4.19📚
In the heavenly world be you two completely covered. Queen says – I will urge on the impregnator, you will urge on the impregnator; let the two of us stretch out our four legs. Adhvaryu says – Let the stallion, semen-producer, produce semen [insert semen]. Bring the penis into the two thighs, drive along the erect and unctuous one which is women’s living enjoyment, which is their hole-runner cleaner, women’s dear secret (pleasure) which has hit the sardigrdi (clitoris?) in their black (haired) mark… This little bird which creeps around saying ‘ahalam’ knocks the penis into the slit; the vulva devours it.”  (source)

📚Baudhayana Srauta Sutra 15.29📚
The Adhvaryu escorts the senior queen fully decorated, making amends, being reproached (and addresses the three queens) “O Amba, O Ambali O Ambika* (The senior queen says) “No person leads me. The poor horse is sleeping.” Having lain down by the side of the horse towards the north, she draws a piece of cloth over her head. The Adhvaryu covers both of them with the piece of linen with the formula, “O fair one, clad in a fair garment, do you two be covered together in the heaven. “The senior queen lays the horse’s penis on her lap with the formula, “I have clasped the impregnatory; do thou clasp me for impregnation. Let us together spread out our four legs.” The Adhvaryu follows her with the formulas, “Let the impregnator out of you deposit the seed. O horse, do thou press thy region of male organ upon the thighs (of the queen) and insert into the queen’s genitals thy penis which is the means of enjoyment of women, which dashes into their womb, and which, when entered into the genitals pleases them, and which attacks the central part of genitals within the black spot.” The senior queen censures the horse.”  (source)

📚Harivamsa Purana 3.5.11-13📚
After the passage of some time, king Janamejaya, who offers plenty of tributes (in sacrifices) observed the horse sacrifice as ordained. Devi Vapushtama, the daughter of the king of Kashi, went and slept with the slain horse, according to the ritual as prescribed. Seeing the queen with beautiful limbs, Vsava (Indra) desired her. Entering the body of the dead horse, Indra had intercourse withse the queen.”  (source)

📚Apastamba SrautaSutra 20.17.12–18.4📚
With Ambe Ambalyambike, the Pratisprasthat leads the wives of the sacrificer. After having bound the hair on the head towards the right and having loosened the hair on the left, with avant stha they (the wives of the sacrificer) thrice move around the dead horse in the clockwise manner while beating their right thigh and fanning (the horse) by means of their hems. Having bound the hair on the head towards the left and having loosened the hair on the right they thrice move around (the dead horse) in anti-clockwise manner while beating their left thigh and without fanning (the horse). Finally (they move) in clockwise manner as in the beginning. Thus they do (this) nine times. After having sat down near the horse with Ambe Ambalyambike, the chief queen, having addressed (the dead horse) with gandndit id ganapatim, interwines the legs (with her own) with aham syam tam syah. She stretches the feet (of her and of the horse) with tau saha. After the Adhvaryu has covered the chief queen and the horse by means of a linen garment with subhage kámpilyavasini, he addresses (both of them) with vrsa vám. After (the Adhvaryu) has connected her genital organ with the genital organ (of the horse) with utsakthyor grdam dhehi, the chief queen censures the horse with Ambe Ambalyambike.”  (source)

📚Valmiki Ramayana 1.14.33-35📚
With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. Thus, the officiating priests of the ritual, namely hotaa adhwaryu and udgaataa have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king.”   (source)

📚Sankhayana Srauta Sutra 16.3.33-36📚
When the horse has been quitened (slaughtered) they cause the first consort of the king to lie down near it. They cover them both (horse and consort) with an upper-garment. To these two the sacrificer addresses the obscene (verse). ‘Put the penis into (the space between the) thighs, bring the sleek one down, which is the life and delight of women.’’  (source)

📚Varaha Srauta Sutra📚
When their two generative organs have been put together.”  (source)

📚Katyayana Srauta Sutra 20.6.16📚
(The Mahisi) takes the penis of the horse in her lap.”  (source)

📚Shatapatha Brahmana📚
A cloth, an upper cloth, and gold is what they spread out for the horse, and on that they ‘quiet’ him. When the sacrificial animals have been ‘quieted’, the (king’s) wives come up with water for washing the feet — four wives, and a maiden as the fifth, and four hundred women attendants. When the water for washing the feet is ready, they make the chief queen (Mahishi) lie down next to the horse, and they cover the two of them up with the upper cloth as they say the verse, ‘Let the two of us cover ourselves in the world of heaven’, for the world of heaven is where they ‘quiet’ the sacrificial animal. Then they draw out the penis of the horse and place it in the vagina of the chief queen, while she says, ‘May the vigorous virile male, the layer of seed, lay the seed’; this she says for sexual intercourse. While they are lying there, the sacrificer insults the horse by saying, ‘Lift up her thighs and put it in her rectum.’ No one insults (the sacrificer) back, lest there should be someone to act as a rival against the sacrificer. The officiant (Adhvaryu) then insults the maiden: ‘Hey, maiden, hey, maiden, the little female bird …’ and she insults him back: ‘Hey, officiant, hey, officiant, that little bird….’ And then the overseer (Brahman) insults the chief queen: ‘Hey, chief queen, hey, chief queen, your mother and father climb to the top of a tree….’ She has as her attendants a hundred daughters of kings; they insult the overseer in return: ‘Hey, overseer, hey, overseer, your mother and your father play in the top of a tree….’ Then the cantor (Udgatri) insults the king’s favorite wife: ‘Hey, favorite, hey, favorite wife, raise her up erect….’ She has as her attendants a hundred royal women; they insult the cantor in return: ‘Hey, cantor, hey, cantor, raise him up erect….’ Then the invoker (Hotri) insults the rejected wife: ‘Hey, rejected wife, hey, rejected wife, when inside her tight crack….’ She has as her attendants a hundred daughters of bards and village headmen; they insult the invoker in return: ‘Hey, invoker, hey, invoker, when the gods see that miserable penis….’ Then the carver (Kshatri) insults the fourth wife: ‘Hey, fourth wife, hey, fourth wife, when the deer eats the barley, (the farmer) does not hope to nourish the animal….’ She has as her attendants a hundred daughters of carvers and charioteers; they insult the carver in return: ‘Hey, carver, hey, carver, when the deer eats the barley, (the farmer) does not hope to nourish the animal….’ These insulting speeches are for all kinds of attainment, for through the horse sacrifice all desires are achieved. Thinking, ‘With all kinds of speech we will achieve all kinds of desires’, they make the chief queen get up. Then the women walk back the way they came, and the others utter at the end a sweet-smelling verse, the verse that begins, ‘I praise Dadhikravan.’ For the life-span and the gods go out of those who speak impure speech in the sacrifice. Thus they purify their speech to keep the gods from going out of the sacrifice.”  (source)

3. Bestiality is Permitted

📚Kama Sutra 5.6.5📚
When men have no women to sleep with, they satisfy themselves with other kinds of vulvas, or with dolls, or else masturbate.” ”When a man does not find any woman to his taste, how does he satisfy himself? With men, or with the vaginas of other species, mares, she-goats, bitches, sheep, any animal of female gender, as he would, Otherwise, he manages by simply “seizing the lion” (simhakranta). meaning masturbation. In this connection, it is said: In an upright position, seizing the lion means grasping one’s sex with one’s hand and thus scattering one’s orgasm. Since spilling one’s seed anywhere is a serious offense, a purification rite should then be performed.”  (source)

4. No Major Punishment for Bestiality

📚Manusmriti 11.173📚
A man who has had sexual intercourse with nonhuman females, or with a menstruating woman, and he who has discharged his semen in a place other than the female organ, or in water, should perform the ‘Santapana Krcchra.”  (source)

📚Gautama Dharmasutra 22.36📚
If someone has sex with an animal other than a cow, he should offer ghee in the sacred fire while reciting the Kusmanda verses.”  (source)

📚Vashista Dharmasutra 1.23.5📚
If he has sex with an animal, he should give a gift of a white bull.”  (source)

📚Vishnu Smriti 5.41.42📚
For adultery with women of a lower caste, the second amercement. The same (fine is ordained) for a bestial crime committed with a cow. He who has had connection with a woman of one of the lowest castes, shall be put to death. For a bestial crime committed with cattle (other than cows) he shall be fined a hundred Karshapanas.”  (source)

📚Vishnu Smriti 53.3-7📚
For intercourse with a cow, the Govrata (must be performed). For intercourse (knowingly) with cattle (other) than cows) or with a public prostitute, (he must perform) the Pragapatya penance.”  (source)

5. Examples of Bestiality in the Hindu Scriptures

Saivya mistakenly marries a dog, believing it to be her husband,

📚Vishnu Purana 3.18.64-67📚
With the eye of divine intelligence she knew that her own husband had been regenerate as a dog, and going once to the city of Vaidisa she saw the dog, and recognised her former lord in him. Knowing that the animal was her husband, she placed upon his neck the bridal garland, accompanying it with the marriage rites and prayers…”  (source)

Surya Devta (Sun God) had Sex with a Mare,

📚Shiva Purana 5.4.21📚
The sun of fierce rays, deluded by Shiva’s Maya became lustful on seeing a mare and assumed the form of a horse.”  (source)

📚Matsya Purana 11.34-37📚
The sun, after thus getting his power modified by Visvakarma, went out in the form of a horse and enjoyed himself in the company of Sanjna, who, not recognising him and taking him for another person, became terrified, but was helpless; she consequently ejected the semen virile through her nostrils, out of which Asvinikumaras, called otherwise Nasatyas and Dasras, were born. They are called Nasatyas, because they were born from the nose (nasa) and Dasras, because they were born as Sons. Afterwards, Sanjna recognised her Lord and became pleased, and went with her Lord in a vamana to heaven.”  (source)

Rishi used to have Sex with a Deer,

📚Mahabharata 1.118📚
Vaisampayana said, ‘O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi’s son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.”  (source)

Ved Vyasa lusted after a Parrot,

📚Devi Bhagavatam Purana 1.14.1-70📚
Suta said :– O Maharsis! (Now hear the main topic). Seeing the dark-blue lady looking askance at him, Vyasa Deva thought :– “Indeed! What is to be done now? This Devakanya Apsara Ghritachi is not fit for my household.” Then, seeing Vyasa Deva thus thoughtful, the Apsara thought that the Muni might curse her and got terrified. Confounded by terror, she assumed the form of a Suka bird and fled away; Vyasa, too, became greatly surprised to see her in the form of a bird. The moment Vyasa saw the extraordinary beautiful form of Ghritachi, the Cupid entered then, into his body, and his mind was filled with the thought of sweet feminine form and was gladdened and all his body was thrilled with pleasure so that the hairs of the body stood on their ends. The Muni Vyasa Deva tried his best and exerted his power of patience to its utmost, but failed to control his restless mind to enjoy the woman. Though he was very energetic, and he tried repeatedly to control his heart, enchanted with the beautiful form of Ghritachi, yet he could not, as due to a state of things pre-ordained by God, control his mind. At this state, when he was rubbing the fire sticks to get the sacred fire, the two pieces of wood used in kindling the fire, his seed (semen) fell upon the Arani (the two pieces of wood used in kindling the sacred fire). But he did not take any notice of that, and he went on rubbing the firesticks when arose from that Arani the wonderfully beautiful form of Suka deva, looking like a second Vyasa.”  (source)

📚Narada Purana 2.58.18-25📚
After having obtained that excellent boon from the Lord, Vyasa, the son of Satyavati, was one day engaged in churning the sacrificial sticks, with the desire of making a fire (for sacrificial purpose). At that time, the illustrious sage happened to see a heavenly damsel called Ghrtaci who, in consequence of her brilliant splendour, possessed excellent beauty. Seeing that celestial damsel, in that forest, the great sage Vyasa became instantly passionately enamoured of her. After making Vyasa deeply agitated with passion, the most beautiful Ghrtaci, transforming herself into a she-parrot, approached him. Even after seeing the celestial lady disguised in another form, he was overcome with cupid (passionate love) who spread in every part of his body, due to the inevitably of Destiny (what was to happen) the heart of the sage was fascinated by the (beautiful) form (of Ghrtaci). With the desire to do this (the kindling of fire) while he was suppressing his passion with special efforts, all of sudden his semen fell on the churning sticks. It was thus that the great ascetic Suka was born, while Vyasa continued the churning of sacrificial sticks.”  (source)

Indra assumed the form of a Buffalo and Copulated with his Daughter,

📚Rig Veda 1.121.2📚
He verily upholds the heaven; he, the brilliant, the leader of the (stolen) herd, pours forth the flowing (water), for the sake of food; the mighty Indra manifests himself after his own daughter (the dawn); he made the feminine le of the horse unnaturally the mother of the cow.”  (source)

Vivasvat Assumed the form of a Mare and Raped Saranyu,

📚Nirukta 12.10📚
With reference to this, they relate a legend, Saranyu daughter of Tvastr bore twins, Yama and Yaml, to Vivasvat the sun. She having substituted another lady of similar appearance, and having assumed the shape of a mare, ran away. He, Vivasvat, the sun, having also assumed the shape of a horse, pursued her, and joined her. Hence the Ashvins were born.”  (source)

Shiva’s Oral Sex with a Parrot,

📚Brahma Purana📚
At the instance of Devas the Fire-god assumed the form of a parrot and went to the place where the lord of the worlds was sporting with Uma. Then the Fire-god went ahead timidly in the form of a parrot. The carrier of the Havyas (Fire-god) could not go through the doorway. Then he went to the window sill and remained there with face turned down and trembling. On seeing him Sambhu in that secret place laughingly said to Uma. See, O gentle lady, the parrot that is the Fire-god himself who has come here at the instance of Devas. Parvati bashfully said to the lord, “O lord, enough”. The lord of Devas called the Fire-god moving about in front of him. in the form of a bird and said, “O Agni, you have been recognised through various ways. Do not speak anything. Open your mouth. Take this in and carry it with you.” After saying this lord Sambhu discharged a great deal of semen into the mouth of Fire-god. With this semen within him Agni could not at all go. Utterly tired, Agni sat down on the bank of Gaṅga. He then discharged a greater portion of that semen into Krttikas wherefrom Karttika was born.”  (source)

Sages copulating with animals and as a result, other Sages were born out of Animals

📚Manusmriti 10.72📚
Since through their excellent energies (potency), Seeds,’ cast in the wombs of beasts (by the holy sages), fructified in the shapes of human beings, who became honoured and commendable Rishis in life ; the seed is commended (as of greater importance in an act of fecundation).”  (source)

Bhogavati had Sex with a Serpent,

📚Brahma Purana Gautami Mahatmya 41.67-68📚
After saying this and remaining there on the bed the lady of slender limbs made the serpent sport about through songs delightful to serpents as well as contacts with his limbs. She pleased her husband by means of fragrant flowers and beverages. Due to her favour the serpent was able to recollect, O sage. After remembering everything perpetrated by fate the serpent said to his beloved wife at night.”  (source)

A demon named Rambha, distinct from the Apsara named Rambha, was a devoted worshipper of the fire god Agni. He fervently desired to have offspring. Upon hearing his prayer, Agni granted his request and instructed him to engage in immediate copulation with any species, promising him the fulfillment of his wish for progeny,

📚Devi Bhagavatam Purana 5.2.27-50📚
Vyasa said :– O king! Hearing thus the sweet words of Fire, Rambha quitted the hold of his hairs and said :– O Lord of the Devas! If thou art pleased, grant my desired boon that a son be born unto me, who will destroy the forces of my enemy and who will conquer the three worlds. And that son be invincible in every way by the Devas, Danavas and men, very powerful, assuming forms at will, and respected by all. The Fire said :– O highly Fortunate! You will get your son, as you desire; therefore desist now from your attempting suicide. O highly fortunate Rambha! With any female of whichever species, you will co-habit, you will get a son, more powerful than you; there is no doubt in this. Vyasa said :– O king! Hearing thus the sweet words of the Fire as desired, Rambha, the chief of the Danavas, went, surrounded by Yaksas, to a beautiful place, adorned with picturesque sceneries; when one lovely she-buffalo, who was very maddened with passion, fell to the sight of Rambha. And he desired to have sexual intercourse with her, in preference to other women. The she-buffallo, too, gladly yielded to his purpose and Rambha had sexual intercourse with her, impelled as it were by the destiny. The she-buffalo became pregnant with his semen virile…”  (source)

Why would a Vedic god like Agni issue a directive to his devotee, instructing him to engage in relations with ‘any species’? The divine word holds authority and can be perceived as granting permission for such actions.