History of Brahmin diet

Dietary habits and customs have played a significant role in the formation, evolution and development of social systems in India.[1]

Vegetarianism is an integral component of most schools of Hinduism,[2] although there are a wide variety of practices and beliefs that have changed over time.[3] By one estimate, 30% of all Hindus are ovo-lacto vegetarians.[4][5] Some surveys including one by the Office of Registrar General and Census Commissioner of India[6] show that 60 to 70% Indians as either ovo-lacto-vegetarians or non-vegetarians.[6][7][8] Since Hindus constitute almost 80% of the Indian population and taking surveys such as these into account, [6] it is probable that a major proportion of Hindus are not vegetarians. None of the numerous Hindu sects have ever been found to enforce vegetarianism.[9]

According to the ancient Indian epic Mahabharata, there is a mention of a king named Rantideva who achieved great fame by distributing grain and meat among his subjects. Taittirīya Brāhmaṇa, a commentary on the Yajurveda categorically states: `Verily the domesticated animal as food (atho annam via gauh)'. Later Hindu texts provide unreliable evidence of meat consumption. Manusmriti, another Hindu text does not express any discouragement towards meat consumption.[10]

The ancient text Rig Veda promotes vegetarian diet but does not prohibit meat consumption. According to the Rig Veda (X. 86.14), Indra says that twenty bulls were cooked for him. The Rig Veda (X.91.14) also states 'For Agni were sacrificed horses, bulls, buffaloes, barren oxen and rams'. It appears from the Rig Veda (X.72.6) that domesticated animals back then were slaughtered by a quick painless method involving either a sword or an axe.[11][12]

Dietary habits in Hindu scriptures

From the Vedic ages up to the earlier times when the Dharma sutras were composed, the four varnas or social classes had only minor differences in diet and lifestyle. People of all varnas had some similarities in food choices but vegetarianism was generally preferred over meat consumption.[1]

Vedas

No strict dietary laws have been mentioned in either of the four Vedas, but the Dharma sutras do mention certain dietary prescriptions.[1] Animal meat consumption was not entirely forbidden as per the Dharma sutras. In the past, sacrificial animals were often consumed as food by tribal populations. It was entirely probale for inhabitants in the subcontinent to be fully vegetarian during the Vedic era. Fruits, vegetables and grain were cultivated during the Vedic period, although storage systems for perishable foods were not very effective compared to present day technologies. Most types of grain were first cultivated about 4000 years ago when the Harappans engaged in large-scale agriculture, which then gradually developed in other regions of the Indian subcontinent. The Harappan civilization cultivated grain such as barley, millet and wheat on an extensive scale. Rice was first cultivated in southeast Asia a few centuries later.[1] The tenth mandala of the Rigveda mentions domesticated animals being slaughtered in honor of Indra and other Vedic deities. It also sporadically includes mentions of butcher-houses. Furthermore, Yajurveda includes mentions of Ashvamedha or a horse sacrifice ritual practiced by only some kings,[13] and even Purushamedha or a human sacrifice ritual (Yajurveda (VS 30–31)). The flesh of sacrificial animals was often partaken by the executioner. Consumption of sacrificial human flesh was considered a taboo in the mainstream sections of the socienty.[14] The custom of animal sacrifice continues till this day but is only restricted to some tribal regions in India.[14]

The earliest Hindu scriptures belonging to the Vedic period can be dated to about 500 BCE, according to unreliable chronological estimates by modern-day historians. Some ancient Vedic references to meat consumption are as below.

The Rig Veda (10.87.16-19) speaks about the flesh of domesticated animals and horses. [15] According to a section of the ancient Ayurvedic text Charak Samhita (pages 86–87), the flesh of a buffalo is prescribed as medicine for some illnesses. It is also prescribed in a soup recipe. It is also advised as a cure for irregular fever, consumption, and emaciation. The fat of a dead buffalo is recommended for debility and rheumatism.[10]

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 cow gives milk each year, O Man-regarder let not the Yātudhāna ever taste it.
If one would glut him with the biesting, Agni, pierce with thy flame his vitals as he meets thee.

Let the fiends drink 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 thou 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 arrow.

— Rig Veda (10.87.16-19)

Most historians consider the above verses as disapproval of cow slaughter and meat consumption in general.[16] Others put it in the context of demons and evil spirits (Yātudhāna) who steal cattle and milk. Alternative translations by Swami Dayananda Saraswati reject such claims and give alternative interpretations and translations in the light of the Brahmanas and Vedangas. According to Dayananda and Yaska, the author of Nirukta (Vedic Philology), Yātudhāna means bullock-eaters (Yātu - Cattle / flesh of Cattle + Udhāna - eaters/ consumers).[17][18][19]

In Magha days are oxen slain, in Arjuris they wed the bride.

— Rig Veda (10.85.13)[20]

When thrice the men lead round the Steed, in order, who goeth to the Gods as meet oblation,
The goat precedeth him, the share of Pūṣan, and to the Gods the sacrifice announceth.

— Dirghatamas, Rig Veda (10.162.4)[21]

What part of the Steed's flesh the fly hath eaten, or is left sticking to the post or hatchet,
Or to the slayer's hands and nails adhereth,—among the Gods, too, may all this be with thee.
Food undigested steaming from his belly, and any odour of raw flesh remaining,
This let the immolators set in order and dress the sacrifice with perfect cooking.

— Dirghatamas, Rig Veda (10.162.10)[22]

They who observing that the Horse is ready call out and say, the smell is good; remove it;
And, craving meat, await the distribution,—may their approving help promote labour.
The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled,
The warming-pots, the covers of the dishes, hooks, carving-boards,—all these attend the Charger.

— Dirghatamas, Rig Veda (10.162.12-13)[23]

The Atharva Veda bans consumption of raw flesh, human flesh and fertilized eggs:

Those who eat flesh uncooked, and those who eat the bleeding flesh of men,
Feeders on babes unborn, long-haired, far from this place we banish these.

— Atharva Veda (8.6.23)[24]

The Yajurveda mentions Ashvamedha or a horse sacrifice ritual,[13] and even Purushamedha or human sacrifice (Yajurveda (VS 30–31)). Purushamedha or human sacrifice was most probably only symbolic with spiritual connotations since there is no evidence of a human being ever taken to sacrifice.[14]

Later texts

Several highly authoritative scriptures also bar violence against domestic animals except in the case of ritual sacrifice. This view is clearly expressed in the Mahabharata (3.199.11-12;[25] 13.115; 13.116.26; 13.148.17), the Bhagavata Purana (11.5.13-14), and the Chandogya Upanishad (8.15.1). For instance, many Hindus point to the Mahabharata's maxim that "Nonviolence is the highest duty and the highest teaching,"[26] as advocating a vegetarian diet. It is also reflected in the Manu Smriti (5.27-44), a particularly renowned traditional Hindu law book (Dharmaśāstra). These texts strongly condemn the slaughter of animals and meat eating.

Mahabharata there is a mention of a king named Rantideva who achieved great fame by distributing foodgrains and beef 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. Even later Brahminical texts provide the evidence for eating beef. Even Manusmriti did not prohibit the consumption of beef.[10]

Brahmanas

Aitareya Brahmana of the Rigveda, mentions the rules for distribution of the different parts of the sacrificial animals among the priest.[27]

... two jawbones with the tongue are to be given to the Prastotar, the breast in the form of an eagle to the Udgatar,the throat with the palate to the Pratihartar...[27]

Further it again mentions that a Kshatriya sacrificer is not allowed to eat sacrificial food (sacrificed animals and other food items), but the Brahma priest eats his portion for him.[27]

Sutras

Baudhayana says (Baudhayana Dharmasutra), carnivorous animals, tamed birds, pigs, and cocks should not be eaten. Five-toed animals, animals with cloven hoofs, birds that feed scratching with their feet, etc. may be 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.[28]

Brahmins of South India

Some of the south Indian Brahmins during the sutra period, like those of North India were meat eaters.[28] Kapilar(Puṟanāṉūṟu, poems 113,119), a poet in ancient Tamil Country, says:

..My hands have become soft because they do know of no harder work than eating rice and meat boiled with tamarind. The sweet smell of its smoke might counteract the smell of the pieces of meat.[28]

There is a dispute as to all early Brahmins of Kerala were vegetarians in those days.Kurumthokai and Perumpanattuppatai give details of vegetarian food and not meat dishes. But the above mentioned poet Kapilar is seen to extol the non- vegetarian dishes and liquors and hailed from part of Tamil country which is now known as state of Kerala.[29]

Impact of Buddhism and Jainism

From the early centuries of the Christian era, Buddhism and Jainism contributed much to the crescent belief that nonviolence is supremely valued which stimulated growing hostility to the slaughter of live animals. Due to the sacrifice of cattle, there was a big famine in most parts of the country. People who were forced by Brahmins to provide them whatever they want, slowly started drifting towards other religions which were by that time following non-violence. Priests who participated in sacrifices and eating the flesh of the animals were degraded. To protect their community and its existence the Brahmins stopped sacrifice and replaced it with coconut.[30] For the same reasons, high proportion of Brahmins gave up partaking flesh and fish.[30]

In 4th and 5th century CE. in the Tamil country the cults of Vishnu and Shiva, had to fight against those of the Jains. The Vaishnava and Shaiva could not make much headway against the Jains (who believed in non-violence and vegetarianism), if they did not give up eating of flesh.[28] Hence they adopted abstention from meat and liquor as one of their fundamental principles.[28]

Recent research indicating pre-Śramaṇa origins

While the yogasutras of Patanjali are dated somewhere between 500 BCE and 400 CE, Patanjali was not the founder of the yogic school of philosophy. Rather, Patanjali drew upon the vedantic literature Like the Upanishads and Samkhya philosophy both of which have Vedic roots. The influence of Samkhya on yogasutras is so great that some scholars preferred not to distinguish yoga as separate from Samkhya, rather presented it as another form of Samkhya. More recent scholarship establishes the origins of Samkhya in the vicinity of 1500 BCE noting its influence on Buddhist and Yoga schools of Indian philosophy.[31][32][33]

Present

Vegetarian brahminical Hinduism is mostly a Hindi belt phenomenon, even though former PM and UP brahmin Atal Bihari Vajpayee was famously nonvegetarian. Maharashtrian brahmins who founded RSS may be strictly vegetarian but Maharashtra as a whole is almost entirely meat and fish eating. Bengali Brahmin and Kashmiri brahmins are nonvegetarian as are coastal brahmin castes like the fish eating Saraswats.[34]

References
  1. Sagar, Sunder Lal (1975). "Food and caste system (Pages:49-64)". Hindu culture and caste system in India. Uppal Book Store. pp. 234 pages.
  2. Simoons, Frederick (1994). Eat not this flesh: food avoidances from prehistory to the present. Univ of Wisconsin Press. p. 6. ISBN 978-0-299-14254-4.
  3. Klostermaier, Klaus K. (January 1994). A survey of Hinduism (Edition: 2 ed.). SUNY Press. p. 165. ISBN 0791421090.
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  5. Badlani, Dr. Hiro G. (23 September 2008). "48". HINDUISM PATH OF THE ANCIENT WISDOM. Global Authors Publishers. p. 260. ISBN 978-0-595-70183-4. Retrieved 13 June 2010.
  6. http://www.censusindia.gov.in/vital_statistics/BASELINE%20TABLES07062016.pdf
  7. "The Myth of Vegetarian India: Survey Shows over 70% Indians Eat Non-Veg, Telangana Tops List". 14 June 2016.
  8. S, Rukmini (10 July 2014). "The meat of the matter". The Hindu.
  9. Antoine Dubois, Jean; Carrie Chapman Catt (January 2002). Hindu Manners, Customs and Ceremonies: The Classic First Hand Account of India in the Early Nineteenth Century. Henry K. Beauchamp. Courier Dover Publications. p. 110. ISBN 0486421155.
  10. "Archive News". The Hindu.
  11. "Untouchability, the Dead Cow and the Brahmin".
  12. Sayeed, Ahmed. Burning Endurance. ISBN 9789390636839.
  13. Kashyap, Rangasami Laksminarayana (2003). Kr̥ṣṇayajurvedīya Taittirīya-saṃhitā (in English and Sanskrit). Sri Aurobindo Kapāli Sāstry Institute of Vedic Culture. p. 766. ISBN 9788179940051.
  14. E Ragozin, Zanaide. History of Vedic India. Mittal Publications.
  15. "Rig Veda: Rig-Veda, Book 10: HYMN LXXXVII. Agni".
  16. Editors of Hinduism Today (15 April 2007). What Is Hinduism?: Modern Adventures Into a Profound Global Faith. Himalayan Academy Publications. p. 346. ISBN 978-1-934145-27-2. Retrieved 12 February 2013.
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  18. Raj Pruthi (1 January 2004). 11. Vedic Civilization. Discovery Publishing House. p. 2. ISBN 978-81-7141-875-6. Retrieved 12 February 2013.
  19. Sri M P Pandit (1 June 1990). Wisdom of the Veda. Lotus Press. p. 101. ISBN 978-0-941524-55-1. Retrieved 12 February 2013.
  20. Rigveda 10.85.13 (HYMN LXXXV. Sūrya's Bridal)
  21. Rigveda 10.162.4 (HYMN CLXII. The Horse)
  22. Rigveda 10.162.10 (HYMN CLXII. The Horse)
  23. Rigveda 10.162.12-13 (HYMN CLXII. The Horse)
  24. Atharva Veda 8.6.23
  25. Mahabharata 3.199 is 3.207 according to another count.
  26. Mahabharata 13.116.37-41
  27. Martin Haug, ed. (1863). The Aitareya Brahmanam of the Rigveda: containing the earliest speculations of the Brahmans on the meaning of the sacrificial prayers, and on the orig., performance and sense of the rites of the Vedic religion. Vol. 2. Government Central Book Dep©ot. p. 537.
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