What to eat , what not to eat

The most famous, significant and complex royal sacrifice was the ashvamedh (Horse-sacrifice), which lasted for three days. Four officiants, four wives of the king with their 400 attendants and a large number of spectators took part. A specially consecrated horse was set free to roam at will for a year, escorted by a chosen band of 400 warriors so that any king trying to capture the animal might be combated. The horse was brought back to the capital at the end of the year and sacrificed along with 600 bulls. The king’s wives walked around the carcass; the chief queen lay down beside it simulating copulation. The ceremony concluded with a sacrifice of 21 sterile cows and the distribution of fabulous fees to the priests.                                     : D. N. JHA  (Ancient India)

The data on ‘Food Habits’ published by the Centre for the Study of Developing Societies (CSDS) shows that  approximately  60% of Indians are non-vegetarian, 31% are vegetarian and 9% are eggetarians. But it is not the question ‘Who is eating what ‘. The recent death of an old aged Muslim man in Dadri , UP  by a fanatic Hindu mob over eating cow-beef and the similar kind of incident also took place in Kerala over serving pork in school meal but this time the hooters were dogmatic Muslims, raised questions like what should be eaten ? What should not be eaten?

If we dive into the ancient history of India we find that the Aryans came to India as semi-nomadic people with a mixed pastoral and agricultural economy, in which cattle rearing played a predominant role. The cow was the chief medians of exchange. The cow is described in one or two places not to be killed, but this only implies its economic importance. It has not held sacred; not had it become a politicized animal till then.  Both oxen and cows were therefore slaughtered for food. Beef was a delicacy offered to the guest. In addition to the cows, goats and sheep were domesticated both for milk and meat.

Actually, the cattle indispensable to cultivation was recognized by Buddhism. It showed a greater awareness of the contemporary needs of agriculture. Buddhism and Jainism both opposed animal sacrifice. The concept of ahimsa popularized for the first time during the later Vedic period (c. 1000-600 BC). The Islam emerged in the 6th Century AD and brought to India around the 7th Century AD. Hence, it can be said that beef-eating and serving was popular before the emergence of Islam as religion.

The Syadveda (a Jain philosophy) states that  “ no absolute and final affirmation or denial is possible because knowledge is absolute”. Anything which is eatable must be eaten as there is no survival without food. The religion depends on our survival not the vice-versa. Thus we should eat natural, unprocessed foods that humans are genetically adapted to eating. Infact  the Constitution of India in the Article 25, Part III (Fundamental Rights) affirms “Freedom of Conscience” . It simply states ‘inner freedom of an individual to mould his relation with God or creatures in whatever way he desires’.