Belief in the sanctity of animals originated from ideas of karma and the transmigration of souls - thus an ant or a tiger could be one's past or future identity.

Animals are worshipped in India in many ways: as deities-the elephant-god Ganesha and the monkey-god Hanuman; as avatars-like Vishnu's fish, tortoise and boar forms; and as vahanas-the swan, bull, lion and tiger were all vehicles of major deities and are thus sacred by association. Some animals, like the snake, are worshipped out of fear. Birds such as the crow are associated with the abode of the dead, or the souls of ancestors, while the cow's sanctity may derive from its economic value. There are also hero-animals, such as the vanaras, and animals which were totemic symbols of tribes that were assimilated into Vedic Hinduism. Sacred Animals of India draws on the ancient religious traditions of India-Hinduism, Buddhism and Jainism-to explore the customs and practices that engendered the veneration of animals in India. This book also examines the traditions that gave animals in India protection, and is a reminder of the role of animal species in the earth's biodiversity.

Animals are worshipped in India in many ways: as deities—the elephant-god Ganesha and the monkey-god Hanuman; as avatars—like Vishnu’s fish, tortoise and boar forms; and as vahanas—the swan, bull, lion and tiger were all vehicles of major deities and are thus sacred by association. Some animals, like the snake, are worshipped out of fear. Birds such as the crow are associated with the abode of the dead, or the souls of ancestors, while the cow’s sanctity may derive from its economic value. There are also hero-animals, such as the vanaras, and animals which were totemic symbols of tribes that were assimilated into Vedic Hinduism. Sacred Animals of India draws on the ancient religious traditions of India—Hinduism, Buddhism and Jainism—to explore the customs and practices that engendered the veneration of animals in India. This book also examines the traditions that gave animals in India protection, and is a reminder of the role of animal species in the earth’s biodiversity.

Hugely controversial upon its publication in India, this book has already been banned by the Hyderabad Civil Court and the author's life has been threatened. Jha argues against the historical sanctity of the cow in India, in an illuminating response to the prevailing attitudes about beef that have been fiercely supported by the current Hindu right-wing government and the fundamentalist groups backing it.

Plants personify the divine— The Rig Veda (X.97) Trees and plants have long been held sacred to communities the world over. In India, we have a whole variety of flora that feature in our myths, our epics, our rituals, our worship and our daily life. There is the pipal, under which the Buddha meditated on the path to enlightenment; the banyan, in whose branches hide spirits; the ashoka, in a grove of which Sita sheltered when she was Ravana’s prisoner; the tulsi, without which no Hindu house is considered complete; the bilva, with whose leaves it is possible to inadvertently worship Shiva. Before temples were constructed, trees were open-air shrines sheltering the deity, and many were symbolic of the Buddha himself. Sacred Plants of India systematically lays out the sociocultural roots of the various plants found in the Indian subcontinent, while also asserting their ecological importance to our survival. Informative, thought-provoking and meticulously researched, this book draws on mythology and botany and the ancient religious traditions of India to assemble a detailed and fascinating account of India’s flora.

This open access book provides both a broad perspective and a focused examination of cow care as a subject of widespread ethical concern in India, and increasingly in other parts of the world. In the face of what has persisted as a highly charged political issue over cow protection in India, intellectual space must be made to bring the wealth of Indian traditional ethical discourse to bear on the realities of current human-animal relationships, particularly those of humans with cows. Dharma, yoga, and bhakti paradigms serve as starting points for bringing Hindu—particularly Vaishnava Hindu—animal ethics into conversation with contemporary Western animal ethics. The author argues that a culture of bhakti—the inclusive, empathetic practice of spirituality centered in Krishna as the beloved cowherd of Vraja—can complement recently developed ethics-of-care thinking to create a solid basis for sustaining all kinds of cow care communities.