Status of Pig – Cultural and Historical Perspective

A glance through India’s ancient history and mythology shows that the pig had a revered place in our ancient culture and civilization. In Hindu mythology, this species is revered as an incarnation of the Lord Vishnu according to various literature and recognized by the name “Varaha” avatar. It is third incarnation of Lord Vishnu. Varaha is most commonly associated with the legend of lifting the earth (personified as the goddess Bhudevi) out of the cosmic ocean. The story describes Narayana/Prajapati who was roaming as the wind-acquiring the form of a “cosmogonic” boar as Varaha (Emusha) to retrieve the earth (Bhudevi) from the cosmic deluge in the primordial waters by lifting it on his tusks and restoring Bhudevi to her place in the universe. Central Indian temples and archaeological sites of the Gupta era (4th–6th century) yielded a large number of Varaha sculptures and inscriptions, signifying the revered status of boar in this period. These are evident from the anthropomorphic sculptures in Udayagiri Caves near Vidisha, Madhya Pradesh and the zoomorphic version in Eran. ancient town and archaeological site in the Sagar district of Madhya Pradesh. Other early sculptures can be found in the cave temples in Badami in Karnataka (6th century), Mahabalipuram in Tamil Nadu (7th century), and Ellora Caves (7th century) in Western India. It is worth to be noted that by the 7th century, images of Varaha were found in all regions of India, including Kashmir in the north, signifying the pan–India status of pigs. By the 10th century, temples dedicated to Varaha were established in Khajuraho, Udaipur, Jhansi etc.

In abroad also, recently on the Sulawesi Island of Indonesia a cave painting of a boar was found, believed to be 45,000 years old, making it one of the oldest cave paintings ever found. But why boar this is referred and what is the connection? To understand this mystery we should know that these areas were ruled by Hindu kingdoms, and the people practiced Hinduism for thousands of years in these regions The transboundary influence of this mythological character can be seen in pictures which depict Ramakien (The Thai Ramayana) scene showing Witsanu (Vishnu) transforming into a boar to kill the demon Hiranta (Hiranyaksha).

Religious Perspective

In his early Chaturmukha form, popular in Kashmir 1,500 years ago, Vishnu is seen with a lion head on one side and a wild boar on the other. In his Panchmukhi form, Hanuman also has, besides his own monkey head, a wild boar head along with that of a horse, an eagle and a lion. In Tantra, Varahi, or female boar (sow), is a powerful deity related to fertility and power. In Tantrik Buddhism, the wild boar is associated with the goddess of dawn, Marichi. It is said she rides the chariot pulled by seven wild boars, reminding us of the seven wild horses that pull Surya’s chariot. In Jain traditions, Vimalnath is the Tirthankar associated with the wild boar.

Panjurli Daiva (The Boar God), is still worshipped in Karnataka. According to Tulu mythology, the boar was sent to earth by Lord Shiva and was tasked with protecting the people of earth and assured him that he will be revered by the people as a protector god. This particular boar became a Bhoota (divine spirit) known as Panjurli. Panjurli is one of the most powerful spirits worshipped in the Bhuta region. Being a spirit of totemistic origin, Panjurli got rooted in this region of agricultural and forest land and is worshipped both as a family deity in the households as well as in public shrines. The story of the film “Kantara” evolves around the premises of the Panjurli worship.

Historical Perspective

A cultural revisit through the sculptures and inscriptions reveals the interesting symbolism that a boar represented in our history. The boar was celebrated in the first millennium as a “symbol of potency”. The colossal Varaha at Eran is a complete theriomorphic icon of Varaha established by the Huna king Toramana (510 CE). The Chalukya dynasty (543-753) adopted boar in their crest, minted coins with them and the boar remained their dynastic emblem. Similarly, The Gurjara-Pratihara king Mihira Bhoja (836-885 CE) assumed the title of Adi-Varaha and also minted coins depicting the porcine inscriptions. Boar was also adopted as a part of royal insignia by the Chola (4th century BCE–1279 CE) and Vijayanagara Empires (1336–1646 CE) of South India. In Karnataka, a zoomorphic image of Varaha is found in a carving on a pillar in Aihole, which is interpreted as the Vijayanagara emblem, as it is seen along with signs of a cross marked Sun, a disc and a conch. The emblem symbolized strength and protection. The Varahadhvaja was the other great emblem that graced the flags of the Chalukyas and the Vijayanagara Empire. The Gupta emperor Chandragupta II commissioned a large sculpture of a boar trampling a serpent or Naga at Udayagiri, Madhya Pradesh, where an inscription nearby suggests that the scene was meant to commemorate the emperor’s victory over various chieftains of Naga polities in central India. The boar probably represented Chandragupta II. Porcine images remain to be a popular theme in the artwork of the Gupta, Chalukya, Chola and Vijayanagar kings from the 3rd century to the 10th century. The boar was used as the royal insignia for the Vijayanagara empire. In fact, this empire issued a standard unit gold coin called the Varaha.

Ancient Literature

Ancient texts like the Rigveda, one of the oldest sacred texts in Hinduism, mentions the rearing of pigs as a form of livestock farming. It describes pigs as “givers of happiness” and highlights their role in converting waste into valuable resources. Rigveda 10.86.13: This verse refers to the concept of “dogs and pigs” being mentioned in the context of understanding divine knowledge and the mysteries of existence. The verse metaphorically highlights the limitations of human perception and the need to seek deeper wisdom. Rigveda 10.28.10: This verse mentions “dappled-footed boars,” which can be interpreted as a reference to wild boars. The verse is part of a hymn that praises various animals, including horses, cows, goats, and boars, emphasizing their divine significance and roles in the natural world. A review of old literature mentions several examples of pork being consumed. The Manasollasa, a 12th-century text composed under Someshwara III, ruler of the Western Chalukya kingdom, has detailed directions there are instructions on how to prepare pig carcasses and make them into sunthakas (roasted pork steaks).

The Boar and Wealth

The references connecting the boar to wealth are to be found in ancient Indian literature. In the Taittiriya Samhita (6.2.4) we are told that the boar “plunders the wealth of the Asuras”. In the Panchamukha Hanuman Kavacham we read: “Oṁ namō bhagavatē pañcavadanāya uttaramukhāya ādivarāhāya sakalasampatkarāya svāhā”. This tells us that the Northern face, which is Adi Varaha (the “original boar”), is called the “giver of all wealth”. Lord Kubera, who is a pot-bellied dwarf, is the treasurer of the Devas (demigods), and sits upon a wild boar as his mount (vahana). He holds a money pot holding coins and is the guardian of the Northern direction. In simple image of the piggy bank, we see echoes of the Vedic past-the clay symbolizes the goddess of the Earth, the coins symbolize the goddess of fortune, and the earthenware shaped as a boar is the presiding deity of sacrifice Yajna Varaha, who is the giver of all wealth.

Socio-Cultural Perspective

The pig was also portrayed as a symbol of prosperity in agriculture. Boar was even considered Bhupati- “Lord of the Earth” and Prithvi Vallaba – “beloved of the earth”. Related mentions are available from the Varaha avatar stories after Bhudevi (Earth) was rescued. It may also be a poetic description of the boar’s inherent ability to dig the earth for roots with its snout to loosen the soil, a lovemaking with the earth that will aid seeds to sprout and keep her fertile. Pig rearing has been prevalent among various tribal communities in India for generations. Tribes such as the Gond, Kuki, and Naga have traditionally practiced pig farming as a means of sustenance and as an integral part of their cultural and religious practices. Swine husbandry was not at all a taboo till the arrival of new religions through invaders who considered pigs as “unclean” and subsequently, pig farming got restricted to the population least influenced by the ruling Sultans. This is evident from the present-day popularity of pork being mostly focused on areas especially, tribal belts and northeastern states where these kingdoms exerted minimum influence. In the due course of time pig husbandry got restricted to the scavenging system of husbandry, especially in urban and peri-urban areas, unlike the backyard practices which continue to be the popular swine husbandry system in the North Eastern parts of India.