In India, the feeling of love and respect for dogs is not a thing today. Its roots are quite deep and ancient. In ancient times, dogs were seen not just as pets, but as religious, protective and symbolic. This tradition is an important part of thousands of years old Indian culture.

One of the oldest Vedas, the Rig Veda, an approximately 3500 year old text, clearly depicts the role of dogs. It mentions Indra’s divine bitch Sarma, who is considered the divine ancestor of all dogs. Dogs had spiritual and cultural status in the Vedic era.

Along with this, there is mention of two pet dogs of Yama, the god of death. The names of these dogs are Sharvara and Shyam. He is known as the gatekeeper of hell. This role reflects that dogs were seen as protectors and guides on Earth.

In Indian culture, the main vehicle of Bhairava, the Rudra form of Lord Shiva, was also a dog. In Shiva tradition, dogs are depicted as having deep faith and respect. At the same time, the 4 dogs shown with Lord Dattatreya are considered to be the symbols of the 4 Vedas.

The presence of dogs is also mentioned in great epics like Mahabharata. Dogs have played an important role in both the beginning and end of the story. A dog that accompanies Yudhishthira to heaven at the end of the Mahabharata, a symbol of loyalty and dharma.

This tradition is still alive in many parts of India. Dogs are worshiped in the Parasinikadavu Muthappan temple of Kerala and are considered to be the form of deity. Which shows that the feeling of respect and love for dogs in India is not just a thing today but was also there in ancient India.

According to Jain mythology, once a Brahmin woman with a weak womb became pregnant, Indra transferred the child from the Brahmin woman’s womb to a Kshatriya woman’s womb, and thus Tirthankara was born. This story is a religious way of showing the birth circumstances of Tirthankara, a personality associated with high spirituality, and not an example of ancient Prajna science.

According to the Bengali Ramayana Kritibhashi, two widowed queens of Dilip fell in love with each other and gave birth to the great king Bhagiratha. The story of two widows giving birth to a child may be completely mythological and even symbolic. To believe it or not depends on the faith of the people.

Once, seeing Apsara Kirtachi, Rishi Bharadwaj unknowingly ejaculated. He immediately preserved that semen in a vessel named Drona and thus Dronacharya was born. This phenomenon is seen in Indian texts in alternative methods of human reproduction process.

During the Mahabharata period, when Gandhari gave birth to a lump of flesh, Vyas cut the flesh into 101 pieces and kept it in a jar containing medicine in a special room. Kauravas were born from those jars. This process has been presented in a supernatural form in Indian epics. But scientifically this kind of technology is completely full of myth.

Princesses Kadru and Vinat gave birth to eggs. Thousands of serpents were born from Kadru’s egg, and Garuda and Aruna were born from Vinata’s egg. This story is entirely based on the Puranic tradition of the origin of the divine species.

King Yuvneshva accidentally drinks the fertility medicine meant for his wife, due to which the king becomes pregnant and the child comes out of the king’s thigh. People may hardly believe these things, but when the rest of the world was hunting animals in the forests, great Indian minds imagined these possibilities, who are no less than genius.