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The Hindu Usually Serve Beef for the Religious Holiday Feasts

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Diet in Hinduism

Diet in Hinduism varies with its diverse traditions.

The main staples of Hindu nutrition include grains such as rice, wheat and millet, a multitude of legumes such as mung or chickpeas, dairy products obtained from cows and water buffalo, a variety of spices, and vegetables, many of them region specific. Some Hindus on their "fasting days" refrain from most of the daily staples but tin swallow a number of root vegetables such as sweet potatoes, and dairy products.

Diet in Hindu scriptures and texts [edit]

The Vedas [edit]

A caprine animal existence slaughtered at Kali Puja, painting past an Indian artist. Dated between 1800 and 1899. Inscription on verso: "A Hindoo sacrifice"

The priests anointing the buffalo as a ritual before its sacrifice at Kalibari Temple, Silchar, Assam in 2013

A homo carrying the sacrificed buffalo's caput in plate at Silchar in Assam

Based on writings in the Rig Veda, meat eating was prevalent since the Vedic age (1700 BCE). Pigs, boar, deer, bovines and peacocks were part of the diet. Chicken was not very desirable, even though chicken originated in India.

The Vedic texts take verses that scholars have interpreted to either mean support or opposition to meat-based food.[2] Marvin Harris mentioned, from ancient times, vegetarianism became a well-accepted mainstream Hindu tradition.[2] [3] Simply according to Mrinal Pande, the Vedas mention effectually 250 animals, nigh l of which were regarded suitable for sacrifice and, past extension, for food. Gogataka (cattle), arabika (sheep), shookarika (swine), nagarika (deer), and shakuntika (fowl) were amid the meats sold in the marketplace. The Rigveda describes horses, buffaloes, rams and goats as sacrificial animals. The 162nd hymn of the Rigveda describes the elaborate equus caballus sacrifice performed by emperors. There were fifty-fifty special vendors dedicated to the auction of alligator and tortoise meat (giddabuddaka). It is stated that different Vedic gods have diverse tastes in animal meat. Thus, Agni prefers bulls and arid cows, Rudra prefers cerise cows, and Vishnu prefers white cows.[iv]

No strict dietary laws have been mentioned in Vedas,but Hindu dietary laws were made,when the Dharma sutras were being written.[five] Beef was not forbidden in the Vedas,and the sacrificial animals which were oftentimes cows which were ofttimes eaten past the Brahmins.[5] Tenth mandala of the Rigveda mentions cows existence slaughtered in honor of Indra and other deities.It likewise mentions butcher houses that were erected to slaughter cows. Further Yajurveda mentions Ashvamedha or the equus caballus cede,[6] and even Purushamedha or the Man cede(Yajurveda (VS 30–31)).The mankind of the sacrificial animals was partaken by the sacrificer. Eating of sacrificial human was afterward abandoned past the Brahmins, at the price of logic inconsistency.[vii] The custom of animal sacrifice still connected in the remote villages.[7]

Aitareya Brahmana of the Rigveda, mentions the rules for distribution of the different parts of the sacrificial animals amid the priest.[8]

... ii jawbones with the tongue are to be given to the Prastotar, the breast in the form of an hawkeye to the Udgatar,the throat with the palate to the Pratihartar... [8]

Farther it over again mentions that a Kshatriya sacrificer is not allowed to eat sacrificial food (sacrificed animals and other food items), just the Brahma priest eats his portion for him.[eight]

The Rig Veda (10.87.xvi-19) speaks about the mankind of the cattle and the horses:[9] In therapeutic section of Charak Samhita (pages 86–87) the mankind of cow is prescribed as a medicine for various diseases. It is also prescribed for making soup. Information technology is emphatically brash equally a cure for irregular fever, consumption, and emaciation. The fat of the cow is recommended for debility and rheumatism. [x]

The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies,
Who steals the milch-cow's milk away, O Agni,—tear off the heads of such with fiery fury.

The moo-cow gives milk each year, O Human being-regarder let not the Yātudhāna always sense of taste it.
If one would glut him with the biesting, Agni, pierce with thy flame his vitals as he meets thee.

Allow the fiends beverage the poison of the cattle; may Aditi cast off the evildoers.
May the God Savitar give them up to ruin, and be their share of plants and herbs denied them.

Agni, from days of old g slayest demons never shall Rākṣasas in fight o'ercome thee.
Burn up the foolish ones, the flesh-devourers let none of them escape thine heavenly pointer.

Nearly consider this as a disapproval of the cow slaughter and meat eating in general.[eleven] Others put it in the context of demons and evil spirits (Yātudhāna) stealing the cattle and the milk. Though alternative translations by Swami Dayananda Saraswati reject such claims and give the 'right' interpretations and translations in the lite of the Brahmanas and Vedangas. According to Dayananda and Yaska, the author of Nirukta (Vedic Philology), Yātudhāna means Cattle -eaters (Yātu - Cattle / flesh of Cattle + Udhāna - eaters/ consumers).[12] [xiii] [14]

Bhaduri points that it was customary for cows to be offered to priests in the Vedic age and beef was a compulsory offer. He as well pointed out that the Rigveda mentions that Indra asks to be served 15 to twenty cooked oxen. He pointed to the vedic text Shatapatha Brahmana, where Yajnavalkya, an aboriginal philosopher, said, that he'd swallow it (beef) only if it is cooked till it is tender'.[15] D. N. Jha, in his volume The Myth of the Holy Cow proved that cow formed part of the nutrition in ancient India. Quoting from the Vedas and the Upanishads, he proved that cattle were offered in sacrifice to various deities and that inappreciably any prayer was complete without animal sacrifice. He pointed out that during Ram's exile, Sita asked her hubby for meat. And Ram obliged by getting her deer meat.[xvi] Maneka Gandhi points out that in context, and consistent with other Vedic verses and the Monier-Williams Sanskrit-English Dictionary, the verses have been mistranslated.[17] Edwin Bryant points out that although multiple references to animal cede and consumption of animal flesh is establish in the Vedas, these acts were not fully accepted every bit there were signs of unease and tension owing to the 'gory brutality of sacrificial butchery' dating back to as early on as the older Vedas.[18] The concept of ahimsa (non-injury to living beings) is get-go observed equally an upstanding concept in the Vedas that establish expression as a central tenet in Hindu texts concerned with spiritual and philosophical topics.[19]

Upanishads, Samhitas and Sutras [edit]

The Upanishads grade the basis for Vedanta, which is considered the culmination of the Vedas and the philosophical paradigm of Hinduism,[20] and back up the abstention from injuring living beings, proposing ahimsa every bit a necessity for salvation or enlightenment (Chandogya Upanishad 8.15).[21]

A hundred bulls were sacrificed by the sage Agastya, according to the Taittireeya Upanishad. the Grammarian Pāṇini devised a new term chosen goghna (cow slaying) to honour the guests. Much of the meat was grilled on spits or boiled in vats. Meat cooked with rice is mentioned in the Brihadaranyaka Upanishad. Rama, Lakshmana, and Sita are reported to have eaten such rice with meat and vegetables during their stay in the Dandakaranya forest in the Ramayana.[4]

The Upanishads and Sutra texts of Hinduism discuss moderate diet and proper diet,[22] as well every bit Aharatattva (dietetics).[23] The Upanishads and Sutra texts invoke the concept of virtuous cocky-restraint in matters of food, while the Samhitas talk over what and when sure foods are suitable. A few Hindu texts such every bit Hathayoga Pradipika combine both.[24]

Moderation in diet is called Mitahara, and this is discussed in Shandilya Upanishad,[25] also equally past Svātmārāma equally a virtue.[22] [26] [27] Information technology is one of the yamas (virtuous self restraints) discussed in ancient Indian texts.[notation ane]

Some of the earliest ideas backside Mitahara trace to aboriginal era Taittiriya Upanishad, which in diverse hymns discusses the importance of food to healthy living, to the cycle of life,[29] too equally to its role in 1'south body and its effect on Cocky (Atman, Spirit).[thirty] The Upanishad, states Stiles,[31] notes "from food life springs along, past food it is sustained, and in food it merges when life departs".

Verses 1.57 through 1.63 of the Hathayoga Pradipika suggests that taste cravings should not drive one's eating habits, rather the best diet is one that is tasty, nutritious and likable as well as sufficient to meet the needs of one'due south trunk and for ane'due south inner self.[32] It recommends that ane must "consume only when one feels hungry" and "neither overeat nor eat to completely fill the chapters of one's stomach; rather get out a quarter portion empty and fill 3 quarters with quality food and fresh water".[32] Verses 1.59 to 1.61 of Hathayoga Pradipika suggest a mitahara regimen of a yogi avoids foods with excessive amounts of sour, salt, bitterness, oil, spice burn, unripe vegetables, fermented foods or alcohol. The exercise of Mitahara, in Hathayoga Pradipika, includes avoiding stale, impure and tamasic foods, and consuming moderate amounts of fresh, vital and sattvic foods.[33]

Baudhayana says (Baudhayana Dharmasutra), cannibal animals, tamed birds, pigs, and cocks should not exist eaten. V-toed animals, animals with cloven hoofs, birds that feed scratching with their feet, etc. may exist eaten. Apastamba (Apastamba Dharmasutra) gives another list of animals not to be eaten. He also mentioned that during Shraddha, meat should be offered to the ancestors.[34]

Ramayana and Mahabharata [edit]

In the ballsy Ramayana, Rama, Lakshmana and Sita accept been mentioned to accept eaten a vast bill of fare of nutrition that contained fruits, leafy vegetables, rice and meat. While being exiled at Dandakaranya, Rama and Lakshmana had hunted animals for food. Sita's favourite nutrient was Mamsabhutadana, which is rice cooked with venison (deer meat), vegetables and spices.

Epic Mahabharata has a graphic description of cooking at a picnic, large pieces of meat were roasted on spits, cooked with tamarind, pomegranates, spices, ghee and fragrant leaves. Mahabharata mentions Rex Yudhisthira of feeding 10,000 Brahmins with pork and venison (deer meat).[35]

Many ancient and medieval Hindu texts debate the rationale for a voluntary terminate to cow slaughter and the pursuit of vegetarianism as a office of a general abstention from violence against others and all killing of animals.[36] [37] Some significant debates between pro-non-vegetarianism and pro-vegetarianism, with mention of cattle meat equally food, is constitute in several books of the Hindu epic, the Mahabharata, peculiarly its Book III, XII, XIII and XIV.[36] It is besides found in the Ramayana.[37] These two epics are non only literary classics, but they accept also been popular religious classics.[38] Mahabharata there is a mention of a rex named Rantideva who achieved swell fame past distributing foodgrains and beefiness to Brahmins. Taittiriya Brahman categorically tells us: `Verily the cow is food' (atho annam via gauh) and Yajnavalkya's insistence on eating the tender (amsala) flesh of the cow is well known. Fifty-fifty subsequently Brahminical texts provide the evidence for eating beef. Even Manusmriti did not prohibit the consumption of beefiness.[ten]

The Bhagavad Gita includes verses on diet and moderation in food in Chapter 6. Information technology states in verse 6.16 that a Yogi must neither eat likewise much nor too footling, neither sleep as well much nor besides little.[39] Understanding and regulating i'due south established habits about eating, sleeping and recreation is suggested as essential to the practise of yoga in verse vi.17.[39] [40]

Tirukkuṛaḷ [edit]

Another aboriginal Indian text, the Tirukkuṛaḷ, originally written in the South Indian language of Tamil, states moderate diet as a virtuous lifestyle and criticizes "not-vegetarianism" in its Pulaan Maruthal (abstinence from flesh or meat) chapter, through verses 251 through 260.[41] Verse 251, for case, questions "how tin one be possessed of kindness, who, to increase his own flesh, eats the flesh of other creatures." Information technology also says that "the wise, who are devoid of mental delusions, practice not consume the severed trunk of other creatures" (verse 258), suggesting that "mankind is aught but the despicable wound of a mangled body" (verse 257). It continues to say that not eating meat is a exercise more sacred than the well-nigh sacred religious practices ever known (verse 259) and that but those who refrain from killing and eating the kill are worthy of veneration (verse 260). This text, written before 400 CE, and sometimes called the Tamil Veda, discusses eating habits and its part in a good for you life (Mitahara), dedicating Chapter 95 of Volume II to information technology.[42] The Tirukkuṛaḷ states in verses 943 through 945, "eat in moderation, when you feel hungry, foods that are amusing to your body, refraining from foods that your body finds disagreeable". Tiruvalluvar also emphasizes overeating has sick effects on health, in verse 946, as "the pleasures of health bide in the man who eats moderately. The pains of disease dwell with him who eats excessively."[42] [43]

Dharmaśāstras [edit]

According to Kane, one who is about to consume food should greet the food when it is served to him, should accolade it, never speak ill, and never find fault in it.[44] [45]

The Dharmasastra literature, states Patrick Olivelle, admonishes "people non to cook for themselves alone", offering it to the gods, to forefathers, to young man human being beings equally hospitality and every bit alms to the monks and needy.[44] Olivelle claims all living beings are interdependent in matters of nutrient and thus food must be respected, worshipped and taken with intendance.[44] Olivelle states that the Shastras recommend that when a person sees food, he should fold his hands, bow to it, and say a prayer of thank you.[44] This reverence for nutrient reaches a state of extreme in the renouncer or monk traditions in Hinduism.[44] The Hindu tradition views procurement and training of food as necessarily a trigger-happy process, where other life forms and nature are disturbed, in office destroyed, changed and reformulated into something edible and palatable. The mendicants (sannyasin, ascetics) avert being the initiator of this process, and therefore depend entirely on begging for food that is left over of householders.[44] In pursuit of their spiritual beliefs, states Olivelle, the "mendicants eat other people'due south left overs".[44] If they cannot find left overs, they seek fallen fruit or seeds left in field subsequently harvest.[44]

The forest hermits of Hinduism, on the other mitt, practise non even beg for left overs.[44] Their nutrient is wild and uncultivated. Their diet would consist mainly of fruits, roots, leaves, and annihilation that grows naturally in the forest.[44] They avoided stepping on plowed land, lest they hurt a seedling. They attempted to live a life that minimizes, preferably eliminates, the possibility of impairment to whatever life form.[44]

Manusmriti [edit]

The Manusmriti discusses diet in chapter five, where similar other Hindu texts, information technology includes verses that strongly discourage meat eating, as well as verses where meat eating is declared advisable in times of arduousness and diverse circumstances, recommending that the meat in such circumstances exist produced with minimal harm and suffering to the brute.[46] The verses v.48-v.52 of Manusmriti explain the reason for avoiding meat as follows (abridged),

Ane can never obtain meat without causing injury to living beings... he should, therefore, abjure from meat. Reflecting on how meat is obtained and on how embodied creatures are tied up and killed, he should quit eating any kind of meat... The man who authorizes, the man who butchers, the man who slaughters, the human being who buys or sells, the man who cooks, the man who serves, and the human who eats – these are all killers. There is no greater sinner than a man who, exterior of an offering to gods or ancestors, wants to make his own mankind thrive at the expense of someone else's.

In contrast, verse 5.33 of Manusmriti states that a man may eat meat in a fourth dimension of adversity, verse 5.27 recommends that eating meat is okay if not eating meat may place a person's health and life at risk, while various verses such equally 5.31 and 5.39 recommend that the meat be produced every bit a sacrifice.[46] In verses 3.267 to 3.272, Manusmriti approves of fish and meats of deer, antelope, poultry, goat, sheep, rabbit and others as part of sacrificial nutrient. Even so, Manusmriti is a law book not a spritiual book. So information technology permits to eat meat merely information technology doesn't promote.[47] In an exegetical analysis of Manusmriti, Patrick Olivelle states that the document shows opposing views on eating meat was common among aboriginal Hindus, and that underlying emerging idea on advisable diet was driven past ethic of not-injury and spiritual thoughts nearly all life forms, the trend existence to reduce the consumption of meat and favour a non-injurious vegetarian lifestyle.[48]

Ayurveda [edit]

Charaka Samhita and Sushruta Samhita – two major ancient Hindu texts on wellness-related subjects, include many capacity on the role of nutrition and personal needs of an individual. In Chapter 10 of Sushruta Samhita, for example, the diet and diet for pregnant women, nursing mothers, and young children are described.[49] It recommends milk, butter, fluid foods, fruits, vegetables and fibrous diets for expecting mothers along with soups made from jangala (wild) meat.[50] For those recovering from injuries, growing children, those who practise high levels of physical practice, and expecting mothers, Sutrasthanam'southward Chapter 20 and other texts recommend carefully prepared meat. Sushruta Samhita also recommends a rotation and balance in foods consumed, in moderation.[49] For this purposes, it classifies foods past diverse characteristics, such as taste. In Affiliate 42 of Sutrasthanam, for example, it lists half dozen tastes – madhura (sweet), amla (acidic), lavana (salty), katuka (pungent), tikta (bitter) and kashaya (astringent). It and then lists various sources of foods that deliver these tastes and recommends that all six tastes (flavors) be consumed in moderation and routinely, as a habit for good health.[51]

Meat diet [edit]

Butter chicken, one of many meat preparations found in the Indian subcontinent. Chicken is one of the primary source of meat protein among Hindus.

Kerala mode Beef curry served with onions

A majority of Indian Hindus consume eggs, fish, chicken and meat.[52] According to an gauge on diaspora Hindus, most 90% of Hindus in Suriname and more than ninety five percentage of Hindus in Guyana have meat based diet.[53]

Beef was an integral food of all Indians including Brahmans in pre-Buddhist Republic of india.[54] [55] [56] In the modern day India, Hindu communities such as Scheduled Castes and Scheduled Tribes and Other Backward Class eat beef. These groups of Hindus are historical beef eaters and do not believe that cow is a sacred brute.[54] In mod day India population consisting of Dalits include beef in their diets.[57] [58] [59]

Beef is a loftier protein food that millions of Scheduled Degree Hindus tin can afford. Beef contains 21% protein in comparison to less than 10% protein available in vegetable based diet. This was the major reason poor Hindus continued to consume beef.[54] [59]

The Eurasian wild bear was domesticated 7,000 years ago in Asia. According to food historian K. T. Achaya, the "Kshatriya rulers were always partial to pork".[35]

The historical text Manasollasa of the Chalukya king Someshvara III (1127–1138 CE) portrayed meat as "one of the most crucial aspects of bhoga — the rex's enjoyment of the luxuries of his court". It described more 100 meat dishes including claret sausages, goat heads, barbecued river rats, and grilled stomach membrane. Game birds, venison, and pork are considered delicacies in Manasollasa. Recipes of meat included cooking on skewers, curried, grilled, fried in ghee. Meat recipes that are like to kebabs were mentioned several centuries before the arrival of Muslim-rulers in Republic of india. Co-ordinate to the Manasollasa, prescribed five-course meals for kings meat was to be eaten in at least three of the five meals.[60]

Tamil writings between 100 BCE and 300 CE mention that Tamil people ate all kind of meals including fish. Perumpanooru mentions that Tamils of the Sangam period enjoyed beef dishes. Around 700 CE, immigrants entered the region of modern solar day Tamil Nadu, subsequently which the exercise of vegetarianism started to be followed by some.

Brahmins, few Vaishnavite sects in Republic of india and Saivite non-Brahmins of South India avoid meat nutrition. Brahmins of E India, Kashmir and the Saraswats of the Southwest are allowed to eat fish and some meat.

Poultry, fish and other seafood, goat, and sheep are the pop meat diets of Hindus in modernistic age.[61] In Eastern and coastal southward-western regions of India, fish and seafood is the staple of most of the local communities.

The Aghori sect of the Hindu holy men across Republic of india, swallow meat and alcohol. They also feed on human flesh of corpse.[62]

In Maharashtra region, the Mahar community under the Balutedar system was assigned the work of disposing off expressionless cattle caracasses from the hamlet. The community treated the dead animal as a source of meat which resulted in the caste being treated as untouchables.[63] Most members of Mahar community accept now embraced Buddhism. The dalit degree of Musahar from Bihar and Nepal include rat meat in their diet.[64]

Festivals [edit]

Festival of Holi is celebrated with dishes of Chicken and mutton.[a] [65] [66] The prices of meat soar during Holi due to the high demand. Mutton back-scratch prepared in spices, mustard oil and ghee is a pop dish in Holi.[67] [68] In Karnataka, Holi celebration on the day of Dhulwad, involves eating mutton bondas, large meat and potato assurance.[69]

Dassera (Navratri) festival is celebrated in Gujarat with feasts of mutton and wine.[seventy] Magh festival celebrated in Jan begins with sacrifice of goat and hog.[71] [72] [73] Sheep and chicken are also killed during Magh.[74] The sacrificed animal is and then cooked and served during feast.[75]

Shivratri festival is celebrated with dishes of mutton, fish and chicken. Mutton and fish are offered every bit prasada.[76] Goats and sheep are sacrificed to Shiva and Devi, and the mutton is distributed among the neighbors and relatives and consumed.[77] [78] In Kashmir, the prasada for Shivratri puja consisted of a pile of rice, cooked lamb and fish, with an entire raw fish added to the top of the pile.[79]

In Himachal Pradesh, all festivals involve mandatory preparation of meat dishes, especially in the festival of Dussehra, Shivratri and 'Magh ka saja'.[80]

Some Hindus abstain from eating meat nutrition during days of fasting in festivals similar Navratri, and Diwali, etc.[81] [82] but for many other Hindu communities offering of meat (prasad) is an essential ritual of celebrating these festivals.[83] [84] [85] [86]

Vegetarian diet [edit]

A lacto-vegetarian thali from Western Indian country of Maharashtra

A vegetarian plate from Andhra

A fasting day lunch in Maharashtra prepared during the festival of Aashadhi Ekadashi

Hinduism does not require a vegetarian diet,[87] but some Hindus avoid eating meat because information technology minimizes hurting other life forms.[88] As of 2021, 44% of Hindus living in India report adhering to some type of vegetarian diet.[82] Vegetarianism is considered satvic, that is purifying the body and heed lifestyle in some Hindu texts.[89] [90]

Lacto-vegetarian and Vegetarianism are i of the iv tenets of ISKCON.[91] The agenda of faith-based organizations and Hindutva groups is imposing vegetarianism on their followers.[92]

Indians who follow a Vegetarian nutrition in Republic of india on the basis of their religious faith based believes, consider meat and eggs every bit polluted. They neither swallow at places with different dietary practices nor share their repast with them. Religious groups Brahmins, Lingayats, and Jains are Lactovegetarian groups and merits that consuming egg hurts their sentiments.[92]

Some sects of Hindus adopt a vegetarian or lacto-vegetarian lifestyle, and methods of food production that are in harmony with nature, compassionate, and respectful of other life forms as well as nature.[93]

Lacto-vegetarianism is favored by some Hindus, which includes milk-based foods and all other non-animate being derived foods, but it excludes meat and eggs.[94] In that location are iii main reasons for this: the principle of nonviolence (ahimsa) practical to animals,[95] the intention to offering but vegetarian food to their preferred deity and so to receive it dorsum as prasad, and the conviction that non-vegetarian food is detrimental for the mind and for spiritual development.[89] [96] Many Hindus point to scriptural bases, such equally the Mahabharata's maxim that "Nonviolence is the highest duty and the highest educational activity",[97] as advocating a vegetarian nutrition. In contrast with the western world, many Hindu's in India exercise non consider ovo-lacto-vegetarian diets to exist a "pure vegetarian" nutrition considering they practice non consider eggs to exist truly vegetarian. For this reason, many Hindu vegetarians use the neologism "eggetarian" to identify otherwise vegetarian diets that incorporate eggs.[98] [99]

A typical modern urban Hindu lacto-vegetarian meal is based on a combination of grains such equally rice and wheat, legumes, green vegetables, and dairy products.[100] Depending on the geographical region the staples may include millet based flatbreads. Fat derived from slaughtered animals is avoided.[101]

A number of Hindus, particularly those post-obit the Vaishnav tradition, refrain from eating onions and garlic during Chaturmas period (roughly July - November of Gregorian agenda).[102] In Maharashtra, a number of Hindu families also do not eat any egg found (Brinjal / Aubergine) preparations during this catamenia.[103]

The followers of ISKCON (International Society for Krishna Consciousness, Hare Krishna) abstain from meat, fish, and fowl. The related Pushtimargi sect followers also avoid certain vegetables such as onion, mushrooms and garlic, out of the conventionalities that these are tamas (harmful).[101] [104] Swaminarayan movement members staunchly attach to a diet that is devoid of meat, eggs, and seafood.[105]

Some Hindu groups such as the Marathi speaking people in Tamil Nadu, observe fasting during the festivals and only swallow certain kinds of foods.[106] These include milk and other dairy products such as dahi, fruit and starchy Western food items such as sago,[107] potatoes,[108] regal-red sweet potatoes, amaranth seeds.[109]

See also [edit]

  • Buddhist cuisine
  • Buddhist vegetarianism
  • Christian dietary laws
  • Nutrition in Sikhism
  • Etiquette of Indian dining
  • Indian vegetarian cuisine
  • Islamic dietary laws
  • Kashrut (Jewish Dietary Laws)
  • List of diets
  • Vegetarian cuisine
  • Vegetarian Nutrition Pyramid
  • Vegetarianism and religion

Note [edit]

  1. ^ Reliable sources discussing meat dishes in Holi
    • "Holi Recipes: Holi 2022: 10 traditional Holi recipes that will take you lot back to childhood!". The Times of India. 17 March 2022. For not-vegetarians, Holi means spicy mutton back-scratch loaded with spices and smell,
    • "Holi 2022 oversupply gathered to buy chicken muton in maharashtra". Five Nation. 18 March 2022. Retrieved 4 June 2022. महाराष्ट्र में होली के दिन सिर्फ मटन ही खरीद कर खाया जाता है (On the day of Holi in Maharashtra, only mutton is purchased and cooked.)
    • "Holi में यहां सात हजार क्विंटल मटन डकार जायेंगे लोग, जान‍िए क‍ितने च‍िकन और फ‍िश की होगी खपत". NEWSWING . Retrieved four June 2022.
  1. ^ The other nine yamas are Ahinsā (अहिंसा): Nonviolence, Satya (सत्य): truthfulness, Asteya (अस्तेय): not stealing, Brahmacharya (ब्रह्मचर्य): celibacy and not cheating on i'southward spouse, Kṣhamā (क्षमा): forgiveness,[28] Dhṛti (धृति): fortitude, Dayā (दया): compassion,[28] Ārjava (आर्जव): sincerity, non-hypocrisy, and Śauca (शौच): purity, cleanliness.

References [edit]

  1. ^ a b Marvin Harris (1990), India'southward sacred moo-cow, Anthropology: contemporary perspectives, sixth edition, Editors: Phillip Whitten & David Hunter, Scott Foresman, ISBN 0-673-52074-9, pages 201-204
  2. ^ Lisa Kemmerer (2011). Animals and Globe Religions. Oxford University Press. pp. 59–68 (Hinduism), pp. 100–110 (Buddhism). ISBN978-0-19-979076-0.
  3. ^ a b "From Ramayana to the scriptures, it'southward clear India has a long history of eating meat".
  4. ^ a b Sagar, Sunder Lal (1975). "Food and caste arrangement (Pages:49-64)". Hindu culture and degree system in India. Uppal Book Shop. pp. 234 pages.
  5. ^ Kashyap, Rangasami Laksminarayana (2003). Kr̥ṣṇayajurvedīya Taittirīya-saṃhitā (in English and Sanskrit). Sri Aurobindo Kapāli Sāstry Institute of Vedic Culture. p. 766. ISBN9788179940051.
  6. ^ a b Eastward Ragozin, Zanaide. History of Vedic India. Mittal Publications.
  7. ^ a b c Martin Haug, ed. (1863). The Aitareya Brahmanam of the Rigveda: containing the earliest speculations of the Brahmans on the pregnant of the sacrificial prayers, and on the orig., operation and sense of the rites of the Vedic organized religion. Vol. 2. Government Central Book Dep©ot. p. 537.
  8. ^ "Rig Veda: Rig-Veda, Volume x: HYMN LXXXVII. Agni".
  9. ^ a b "Archive News". The Hindu.
  10. ^ Editors of Hinduism Today (15 April 2007). What Is Hinduism?: Modern Adventures Into a Profound Global Faith. Himalayan Academy Publications. p. 346. ISBN978-1-934145-27-2 . Retrieved 12 February 2013.
  11. ^ "Rigveda Bhashya Vol five".
  12. ^ Raj Pruthi (2004). 11. Vedic Civilization. Discovery Publishing House. p. 2. ISBN978-81-7141-875-6 . Retrieved 12 February 2013.
  13. ^ Sri Yard. P. Pandit (ane June 1990). Wisdom of the Veda. Lotus Press. p. 101. ISBN978-0-941524-55-ane . Retrieved 12 Feb 2013.
  14. ^ "Vedas Are Replete With Beef Eating Hindu Gods, Says India's Leading Indologist". HuffPost. 25 September 2018.
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Bibliography [edit]

  • Gupte, B. A. (1994). Hindu Holidays and Ceremonials: With Dissertations on Origin, Folklore and Symbols. Asian Educational Services. pp. 1–. ISBN978-81-206-0953-two.

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Source: https://en.wikipedia.org/wiki/Diet_in_Hinduism

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