Animal sacrifice in Assam's Kamakhya Temple: A clash between tradition and animal rights

The age-old tradition of "bali," or animal sacrifice, deeply rooted in certain cultural and religious beliefs, has sparked a contentious debate over the animal welfare regulatory framework. This practice, although considered sacred by some, is increasingly at odds with modern ethical standards regarding animal welfare.

The occasion of Mahalaya saw a total of 19 buffaloes being sacrificed or offered as "bali" at the Kamakhya Temple as part of the age old practices of the shrine. However, the act has sparked off a debate between animal activists and religious purists. While, the priests in Kamakhya argue that this practice is a form of devotion, on the other hand animal welfare activists have voiced their concerns about the ethical and legal implications of animal sacrifice.

Speaking to India Today NE, animal lover and activist Sureng Rajkonwar expressed his concerns, stating, "Animal sacrifice in temples is a complex and culturally sensitive issue. Even though we have been practicing these for years, I feel it’s time we move away from animal sacrifices while still maintaining the religious sentiments."

Animal activist Nandini Baruva strongly condemned the age-old practice, asserting that these rituals have no place in modern religion or culture. According to Baruva, these acts are steeped in ignorance, cruelty, superstition, fear, and barbarism and fundamentally contradict the principles of compassion and respect for all living beings.

Animal sacrifice, Baruva argues, represents one of the most extreme forms of cruelty toward animals, involving the traumatic and brutal death of innocent creatures. She emphasizes that these practices not only violate animal rights and welfare but also contravene the Indian Penal Code 1860, Sections 428 and 429, which aim to penalize cruelty against animals.

Despite these legal provisions, the punishment for such cruelty remains a meager sum of Rs 50, which has not been updated to reflect changing times and currency values. This inadequate penalty renders existing laws ineffective in preventing these heinous acts.

Animal sacrifice, as Baruva points out, contributes to public animal slaughter, which is illegal under the Prevention of Cruelty to Animals Act of 1960. Beyond the legal ramifications, it is essential to consider the psychological impact of such bloodshed on both children and adults who witness these gruesome acts.

Baruva reveals that animal sacrifice has become a lucrative business benefiting temple stakeholders directly, driven by the misguided belief that such acts bring material benefits or blessings. This financial incentive and superstition have led to an increase in the number of animals sacrificed each year.

The animal activist insists that religious and cultural traditions must evolve to align with the changing times. In an era when the world is shifting towards ethical lifestyles, reducing carbon footprints, and embracing cruelty-free products, it is essential for religious and cultural practices to promote compassion and ethical values.

Baruva points out that according to the Prevention of Cruelty to Animals (Slaughter House) Rules, 2001, such practices are not legitimate. The rules specify the conditions under which animals can be slaughtered, the issuance of health certificates, and other requirements to prevent unnecessary cruelty.

The Assam Cattle Preservation Act of 2021 prohibits the slaughter of cows, calves, and heifers. However, it does not include buffaloes, creating a legal loophole that some exploit.

One of the priests responsible for performing the religious rituals during the sacrifice defended the practice as a sacred tradition stating that animals are offered as prasad. However, not all members of the religious community are willing to engage in discussions regarding animal sacrifice.

While speaking to India Today NE, Bhaskar Sharma, the secretary of Kamakhya Devalaya said  "Actually, the word 'Sacrifice' is too limited to encapsulate the concept of 'Bali Bidhan.' It's not precisely the same word. All the items used during our puja, offered before Devi, from rice to bananas, are consumed as prasad. This tradition has persisted for centuries, and it will continue as long as people consume meat. The most educated country, the USA, consumes the highest quantity of meat."

"It's not that we only consume meat during our festivals; Muslims and Christians also partake in meat consumption during their respective festivals. If someone is a vegetarian, they are free to pray or worship without consuming meat or killing animals. Essentially, it's a part of the Sanatan tradition that has been ongoing since the inception of religion." Sarma added.

Sarma said that the so-called animal activists only raise their voices during Hindu festivals. They remain silent during Eid or other festivals. Every day, tons of animals are being slaughtered in Guwahati alone, but these animal activists remain silent.

According to Sarma, these traditions transcend the law. Law is something that was invented a few years ago, whereas our traditions have been ongoing since the dawn of religion. There is a chapter in Kalika Puran where every minute detail about Bali is correctly documented. This means these rituals have been practiced even before the Kalika Puran was written.

"Bali is an integral part of the puja, and Mahaashtami is incomplete without it. However, it is not mandatory to sacrifice an animal for Bali; one can use vegetarian items like sugarcane and calabash for the performance of this ritual.There is a significant distinction between our own mother and Devi Maa. Devi Maa gives us birth and also brings our existence to an end, as clearly stated in a mantra in Durga Stuti that reads, 'Srishti Sthiti Vinashanam.'These rituals are not performed to punish or hurt anyone's sentiments. We are simply following what is outlined in Hindu mythological texts.", Sarma said.

Deputy Commissioner of Kamrup (M), Pallav Gopal Jha declined to comment on the subject. When contacted over the phone, Jha provided a concise response, simply stating, "No comment."

Animal sacrifice is illegal under the Prevention of Cruelty to Animals Act, 1960, and it also violates Sections 428 and 429 of the Indian Penal Code. While the Act penalizes animal cruelty, it does not explicitly address animal sacrifice, considering it beyond the purview of animal cruelty under Section 28.

The legal framework surrounding animal rights is further complicated by the role of state and federal governments in regulating the issue. Some states, like Karnataka, have passed legislation prohibiting animal sacrifices within the vicinity of public religious buildings and during religious congregations or processions.

The government has drafted amendments to the Prevention of Cruelty to Animals Act, proposing stricter penalties for causing the death of an animal through cruelty. This legislative action aims to discourage practices that harm animals.