Sex with animals and Hinduism


Table of Contents


Other Hindu Scriptures:

The Epics:


Hindu books of laws:




Reference: Rig Veda>> Section(Mandala):1>> Chapter(HYMN):121>> Verse 2

Online Source:


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 mightyIndramanifests himself after his own daughter (the dawn); he made the female of the horse unnaturally the mother of the cow.      

(Commentry) Indra is here identified with the sun.

Indra, in sport, is said to ‘have made a mare bring forth a calf.


Another Translation

Online Source:

He stablished heaven; he poured forth, skilful worker, the wealth of kine, for strength, that nurtures heroes.

The Mighty One his self-born host regarded, the horse’s mate, the mother of the heifer.


Another translation:

As a buffalo (Indra) desired the lusty female born from himself; the mena of the horse he made into the mother of the cow”- Rig Veda 1.121.2, Tr. Geldner.(Source: Truthabouthinduism)


There is a ritual defined in Rig Veda for progeny called ASHVAMEDHA YAJNA. In this ritual per Hindu scriptures, Chief Queen sleeps with dead horse. Ralph Girth didn’t translate some of verses because of obscenity in it but Brother Rizvi got translation of omitted verses from another Indologist. The reason why I believe the translation provided by Rizvi is right because same things are mentioned in other scriptures of Hinduism which we will see later in this article.

Reference: Yajur Veda>> Kanda vii>> Part 4>> Verse 19

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a O Amba! O Ambali! O Ambika!

b No one leadest me.

The wicked horse is sleeping.

c O fair one, clad in fair raiment in the world of heaven be ye two covered….

{…several verses omitted from original translation…}

1 When the deer eateth grain,

He deemeth not his flock fat.

When the Çadra woman is the loved of the Aryan,

She seeketh not wealth for prosperity….

{…several verses omitted from original translation…}

q Dadhikravan have I sung,

The swift strong horse.

May he make our mouths fragrant;

May he lengthen our days.

r Ye waters are healing;

Further us to strength,

To see great joy.

s The most auspicious flavour that is yours

Accord to us here

Like eager mothers.

t To him may we come with satisfaction,

To whose dwelling ye quicken us,

O waters, and propagate us.


Rizvi translation:

You can check it in his article.


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.


This is again mentioned in White Yajur Veda but again these verses are omitted because of obscenity.

Reference: White Yajur Veda>> Book 23>> Verse 19-31

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19 Thee we invoke, troop-lord of troops, Thee we invoke, the

loved ones’ lord.

Thee, lord of treasures, we invoke. My precious wealth!

.     .     .     .     .     .     .     .     .     .     .     .

.     .     .     .     .     .     .     .     .     .     .     .


Rizvi Translation:

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.


Nirukta is the most celebrated ancient commentary on Vedas. It mentions a strange story about the birth of Asvins (the twin horsemen). Which is a elaboration of Rig Veda Mandal 10, hymn 17. The story says Saranyu was unwilling to have sex with Vivasvat and ran away but Vivasvat chased her and raped her.

Reference: Nirukta>> Chapter:12 >>Section: 10>>Page:187-188

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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.

Thence the AsVins were born. Manu was born from the lady of similar

appearance. This is indicated by the following stanza.

Tvastr celebrates the marriage of his daughter : hence this entire universe

comes together. Being married, the wife of the great Vivasvat, and the

mother of Yama, disappeared.( Rig veda Mandala 10 Hymn 17 verse 1)


Brahmanas are also ancient commentaries on vedas. Here again ritiual of Horse Sacrifice is mentioned.

Reference: Satapatha Brahmana Part V 13>> Section: 5>> SECOND BRÂHMANA>> Verse: 1-10>> Page 386-387

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Having uttered these two (verses), he pronounces what remains of the Adhrigu. ‘A cloth, an upper cloth, and gold,’ this is what they spread out for the horse 1: thereon they ‘quiet’ (slaughter) it. When the victims have been ‘quieted,’ the (king’s) wives come up with water for washing the feet,–four wives; and a young maiden as the fifth, and four hundred female attendants.

When the foot-water is ready, they cause the Mahishî to lie down near the horse, and cover her up with the upper cloth, with ‘In heaven ye envelop yourselves,’–for that indeed is heaven where they immolate the victim, . . ., ‘May the vigorous male, the layer of seed, lay seed!’ she says 2 for the completeness of union.

Whilst they are lying there, the Sacrificer addresses the horse (Vâg. S. XXIII, 21), ‘Utsakhyâ ava gudam dhehi!’ No one replies to him, lest there should be some one to rival the Sacrificer.

. The Adhvaryu then addresses the maiden, ‘Hey hey maiden, that little bird . . .’–The maiden replies to him, ‘Adhvaryu! that little bird . . .’

And the Brahman addresses the Mahishî, ‘Mahishî, hey hey Mahishî, thy mother and father mount to the top of the tree . . .’–She has a hundred daughters of kings attending upon her: these


reply to the Brahman, ‘Brahman, hey hey Brahman, thy mother and father play on the top of the tree. . .’

And the Udgâtri addresses the favourite, ‘Vâvâtâ, hey hey Vâvâtâ, turn upwards!’ She has a hundred noble-women (râganyâ) attending upon her: these replies to the Udgâtri, ‘Hey hey Udgâtri, turn upwards!’

And the Hotri says to the discarded wife, ‘Parivriktâ, hey hey Parivriktâ, when large meets small in this amhubhedî . . .’–She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotri, ‘Hotri, hey hey Hotri, when the gods favoured the lalâmagu . . .’

Then the chamberlain addresses the fourth wife, ‘Pâlâgalî, hey hey Pâlâgalî, when the deer eats the corn, one thinks not of the fat cattle . . .’–She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle. . .’

These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: ‘By every kind of speech may we obtain all objects of our desire’ thus thinking, they cause the Mahishî to rise, Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing (the word) ‘fragrant’ (Rig-v. IV, 39, 6), ‘To Dadhikrâvan have I sung praises. . .’

. For, indeed, life and the deities depart from those who at the sacrifice speak impure speech: it is their speech they thereby purify so that the deities may not depart from the divine service.


RIZVI Translation:

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


Other Hindu Scriptures:

The Epics:

Ramayan and Mahabhartha are one of the most celebrated books.

Queen Kaushalya the mother of Hindu god Rama had spent a night with the horse(ASHVAMEDHA YAJNA ritual)

Reference: Valmiki Ramayana>> Book I: Bala Kanda – The Youthful Majesties>> Chapter [Sarga]:14

Online Source:

With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. [1-14-33]

Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. [1-14-34]

Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata 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. [1-14-35]

Another translation:


Per Mahabharata, a Rishi used to have sex with other deer as he was uncomfortable in having sex with humans and he is not condemned rather praised.

Reference: Mahabharata>> Book 1: Adi Parva>> SECTION CXVIII>>Page: 245-246

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“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.

“The deer then addressed Pandu and said, ‘O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou art born, O Bharata, in a race that hath ever been virtuous. How is it, therefore, that even thou, suffering thyself to be overpowered by passion and wrath losest thy reason?’ Hearing this, Pandu replied, ‘O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance. Animals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. Thou hast been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.’

“The deer then said, ‘O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.’

“Pandu replied, ‘It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost thou reprove me?’

“The deer then said, ‘O, king, I did not blame thee for thy having killed

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a deer, or for the injury thou hast done to me. But, instead of acting so cruelly, thou shouldst have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee. O king of the Kurus, as thou art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath scarcely been worthy of thee. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as thou art, it behoveth thee not to do such an act as leadeth to hell. O best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast thou done, O best of men, in killing me who have given thee no offence? I am, O king, a Muni who liveth on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou hast killed me, O king, for which I will curse thee certainly. As thou hast been cruel unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine, in that very state shalt thou have to go to the world of the spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead. Thou hast brought me grief when I was happy. So shall grief come to thee when thou art in happiness.’

“Vaisampayana continued, ‘Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight





Ved Vyasa was attracted to and lusted on Apsara Ghritachi even after she assumed the form of a parrot

Reference: Devi Bhagavatam: THE FIRST BOOK>> Chapter XIV: On the birth of S’ûka Deva and on the duties of householders>> Verse: 1-70>> Page:47

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1-70. Sûta said :– O Maharsis! (Now hear the main topic). Seeing the dark-blue lady looking askance at him, Vyâsa Deva thought :– “Indeed! What is to be done now? This Devakanyâ Apsarâ Ghritâchî is not fit for my household.” Then, seeing Vyâsa Deva thus thoughtful, the Apsarâ thought that the Muni might curse her and got terrified. Confounded by terror, she assumed the form of a S’ûka bird and fled away; Vyâsa, too, became greatly surprised to see her in the form of a bird. The moment Vyâsa saw the extraordinary beautiful form of Ghritâchî, 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 Vyâsa 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 Ghritâchî, 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 Aranî (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 Aranî the wonderfully beautiful form of S’ûka deva, looking like a second Vyâsa. This boy, born of Aranî fuel, looked there brilliant like the blazing fire of the sacrificial place, whereon oblations of ghee are poured.


A demon named Rambha was a devotee of the fire god Agni. Agni accepted his prayer and said that he should immediately copulate with any specie and he will get a progeny and the demon mated with a she bull.

Reference: Devi Bhagvatam: THE FIFTH BOOK>> Chapter II On the birth of Dânava Mahisa>> Verse 27-31>> Page 358-359

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Vyâsa 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, Dânavas 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.

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32-50. Vyâsa said :– O king! Hearing thus the sweet words of the Fire as desired, Rambha, the chief of the Dânavas, 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. The Dânava, too, carried the she-buffalo, his dear wife, to Pâtâla (the lower regions) for her protection. On one occasion, another buffalo got excited and wanted to fall upon the she-buffalo. The Dânava was also ready to kill him. The Dânava came hurriedly and struck the buffalo for the safety of his wife; whereon the excited buffalo attacked him with his horns. The buffalo struck him so violently with his sharp horns that Rambha fell down senseless all on a sudden and finally died. Seeing her husband dead, the she-buffalo quickly fled away in distress and, with terror, she quickly went to the peepul tree and took refuge under the Yaksas. But that buffalo, excited very much and maddened with vigour, ran in pursuit of her, desiring intercourse with her. On seeing the miserable plight of the weeping she-buffalo, distressed with fear, and seeing the buffalo in pursuit of her, the Yaksas assembled to protect her. A terrible fight ensued between the buffalo and the Yaksas, when the buffalo, shot with arrows by them, fell down and died. Rambha was very much liked by the Yaksas; so they cremated his dead body for its purification. The she-buffalo, seeing her husband laid in the funeral pyre, expressed her desire to enter also into that fire. The Yaksas resisted; but that chaste wife quickly entered into the burning fire along with her husband. 


Vedic god Indra who couldn’t resist his lust entered the body of the horse and successfully copulated with the queen and no one stopped it as copulation is part of the ritual where the Queen sleeps naked with the horse, they both are covered up with a cloth and she places the Penis in her private part.

Reference: Harivamsha Purana>> Harivamsha in the Mahabharata – bhaviShyaparva >> Chapter 3>> Part:5 – indra wrecks janamejaya’s Ashvamedha>> Verse 11-13

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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, vAsava (indra) desired her. Entering the body of the dead horse, indra had intercourse with the queen.


Hindu books of laws:


We find that so far many Hindu books have mentioned bestiality but yet there is no condemnation rather bestiality is performed by Hindu gods and sages and is praised but in some ancient Hindu books of laws there is some little penance set for bestiality that will remove sin(easily).

A problem with these books is that many apologists of Hinduism don’t accept them because these are the same books in which heavy caste discriminations are found and Shudras , Dalits and other low casters are treated worst on small mistakes.

Interestingly in Manu Smritis which is the basis of all laws say that many sages were born after sages had sex with animals

Reference: Manu Smriti>> CHAPTER X>> Verse 70-72

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  1. Some sages declare the seed to be more important, and others the field; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows:

  2. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren.

  3. As through the power of the seed (sons) born of animals became sages who are honoured and praised, hence the seed is declared to be more important.


Another translation of Verse 72 by a Hindu Scholar M.N. Dutt

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 honored and commendable Rishis in life; the seed is commended (as of greater importance in an act of fecundation).


Here come light penances for crime of bestiality. I’m not sure whether the bestial crime is referring to in the following verses is referring to bestiality or not because I didn’t find such meaning in dictionaries. Nevertheless, Hindu apologists believe so.

Reference: Manu Smriti>> Chapter 11>> Verse 174-175

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  1. A man who has committed a bestial crime, or an unnatural crime with a female, or has had intercourse in water, or with a menstruating woman, shall perform a Samtapana Krikkhra.

  2. A twice-born man who commits an unnatural offence with a male, or has intercourse with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes.


What is penance of Samtapana Krikkhra? Manu defines later in the same chapter. A Fast of one complete day and a diet of mixture of things derived from cows. The mixture might seem disgusting to Non Hindus but this is normal diet of many Hindus.

  1. (Subsisting on) the urine of cows, cow dung, milk, sour milk, clarified butter, and a decoction of Kusa-grass, and fasting during one (day and) night, (that is) called a Samtapana Krikkhra


Vishnu smriti says for Bestial crime(Bestiality?) committed with a cow, fine is same as committing adultery with a women of lower caste. But if Bestial crime committed with other cattle then a fine of 100 Karshapanas. What about bestial crime with non-cattle animals?

Reference: THE INSTITUTES OF VISHNU TRANSLATED BY JULIUS JOLLY>>Chapter:5 Criminal and Civil Law>> Verse 40-44>> Page 29

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  1. An adulterer shall be made to pay the highest amercement if he has had connection with a woman of his own caste;

  2. For adultery with women of a lower caste, the second amercement;

  3. The same (fine is ordained) for a bestial crime committed with a cow.

  4. He who has had connection with a woman of one of the lowest castes, shall be put to death.

  5. For a bestial crime committed with cattle (other than cows) he shall be fined a hundred Kârshâpanas.


Second amercement is for a minor offense. So, Bestial crime with a cow is a minor offence and bestial crime with other cattle is more minor offense. What about bestial crime with other animals? It is surely lower offense

  1. The second amercement for (imputing to another) a minor offence (such as the slaughter of a cow);



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  1. For intercourse with a cow, the Govrata (must be performed).

  2. For intercourse (knowingly) with cattle (other) than cows) or with a public prostitute, (he must perform) the Prâgâpatya penance.

Reference: THE INSTITUTES OF VISHNU>> Crimes>> XXXVIII.>> p. 138

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  1. Causing (bodily) pain to a Brâhmana;

  2. Smelling at things which ought not to be smelt (such as excrements), or at spirituous liquor;

  3. Dishonest dealing;

  4. Sexual connection with cattle;

  5. And (sexual connection) with a man (or unnatural intercourse with a woman):

  6. Such are the crimes affecting loss of caste.

  7. He who has knowingly committed one of the acts effecting loss of caste shall perform the Sântapana[1] penance; he who has done so unawares shall perform the Prâgâpatya[1] penance.


Gautama Sutra clarifies Manu law of Samtapana Krikkhra on bestial crime.

Reference: Gautama Dharma Sutra>> Chapter XXII>> Verse:36

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  1. For committing a bestial crime, excepting (the case of) a cow, (he shall offer) an oblation of clarified butter, (reciting) the Kûshmânda texts.


Sri Parashara smirti gives a different panance. It says that one should perform Prajapatya penance if one commits bestiality with a beast(wild animal?), female buffalo, female camel. She monkey, sow, female ass,etc. What about carnal intercourse with male camel, He monkey, male ass and birds and other animals?

In case on bestiality with cow, sin is removed by 3 night fast and the cow should be gifted to a Brahmin. ON intercourse with female buffalo, female camel or ass, the sin is removed by one night’s fast. (Zoophiles! is it difficult?)

Reference: Sri Parashara Smriti>> Chapter 10>> Verse 12-13

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  1. On carnal intercourse with a beast, or a prostitute and the like, or with a female buffalo, or with a female camel, or with a she monkey, or with a sow, or a female ass, one should perform the Prajapatya penance.

  2. On carnal intercourse with a cow, the sin is removed by three nights’ fast; a cow should be presented to a Brahman as fee. On carnal connection with a female buffalo, a female camel or an ass, the sin is removed by one night’s fast.


What is Prajapatya Penance? We read in Chapter 9 Verse 28 that it is serving of 3 cows.

  1. Five cattle are the gratuity in the santapana penance ; in the Prajapatya, three cows are prescribed


Reference: Gautama>>The Sacred Laws of the Âryas>> Part I: Âpastamba and Guatama>> CHAPTER XXIII.

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  1. He who has defiled the bed of his Guru shall extend himself on a heated iron bed,

  2. Or he shall embrace the red-hot iron image of a woman.

  3. Or he shall tear out his organ and testicles and, holding them in his hands, walk straight towards the south-west, until he falls down dead,

  4. He will be purified after death.

  5. (The guilt of him who has intercourse) with the wife of a friend, a sister, a female belonging to the same family, the wife of a pupil, a daughter-in-law, or with a cow, is as great as that of (him who violates his Guru’s) bed.

  6.  Some (declare, that the guilt of such a sinner is equal to) that of a student who breaks the vow of chastity.

  1. A student who has broken the vow of chastity shall offer an ass to Nirriti on a cross-road.

  2. Putting on the skin of that (ass), with the hair turned outside, and holding a red (earthen) vessel in his hands, he shall beg in seven houses, proclaiming his deed.

  3. He will be purified after a year.


Wrong Translations:

Reference: Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) » Canto 5: The Creative Impetus » SB 5.26: A Description of the Hellish Planets

Online Source:


yaḥ — anyone who; tu — but; iha — in this life; vai — indeed; sarva-abhigamaḥ — indulges in sex life indiscriminately, with both men and animals; tam — him; amutra — in the next life; niraye — in the hell; vartamānam — existing; vajrakaṇṭaka-śālmalīm — a silk-cotton tree with thorns like thunderbolts; āropya — mounting him on; niṣkarṣanti — they pull him out.


A person who indulges in sex indiscriminately — even with animals — is taken after death to the hell known as Vajrakaṇṭaka-śālmalī. In this hell there is a silk-cotton tree full of thorns as strong as thunderbolts. The agents of Yamarāja hang the sinful man on that tree and pull him down forcibly so that the thorns very severely tear his body.


Online Source:

Real Translation:

Text 21

Anyone who in this life indiscriminately has sexual intercourse [with both man and animals e.g.], will in his afterlife land in the hell of Vajrakanthaka-s’âlmalî [‘the thunderbolt-thorn cotton tree’] where being hung [on the thorns] he will be pulled down.

(Another Translation)

Anyone who in this life verily indiscriminately has sexual intercourse; he will in his afterlife be in the hell of Vajrakanthaka-s’âlmalî [‘thunderbolt-thorn cotton tree’] where hung [on the thorns] he will be pulled down

Real word to word meaning:


Reference: Devi Srimad Bhavatam>> THE EIGHTH BOOK >>Chapter XXII>> Page 789

Online Source:


On the narrative of the sins leading to hells

When a man goes to all sorts of wombs for unnatural crimes, he is taken to Vajra Kantaka Naraka and placed on the top of an iron S’almalî wood


Following article is mainly based on work of Brother Rizvi. Here are his three articles that talk about bestiality:

Though the main source were these articles, I have also added extra quotations.


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