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Indian Food Biography
Indian food is often thought of as 'an exotic cuisine'. This Companion outlines the enormous variety of cuisines, food materials and dishes that collectively fall under the term 'Indian food'. The dominant flavour of this gastronomic Companion is historical. It draws upon material from a variety of sources - literature, archaeology, epigraphic records, anthropology, philology, and botanical and genetic studies - which throw up a gamut of interesting facts pertaining to the origins and evolution of Indian food. The first few chapters are arranged chronologically, beginning with prehistoric times and ending with British rule. One chapter is solely devoted to regional cuisines, though these find mention in other chapters as well. The theories and classification of food as codified by ancient Indian doctors (Charaka, Sushrutha, and Bhagvata, c. third to fourth centuries AD), is the subject of one whole chapter. Another, titled, 'Indian Food Ethos', deals with the customs, rituals and beliefs observed by different communities and religious groups. There is, at a number of places, considerable discussion on the etymology of food-words and their interplay with words in other Indian and foreign languages. The accounts of foreign visitors, such as Xuan Zang and Al Biruni, are cited for the food available as well as the food practices of those bygone times. A chapter on the history of meat eating and the consumption of alcoholic beverages, and the gradual shift towards vegetarianism with the advent of Buddhism and Jainism, is equally rich in detail. Sophisticated cooking accoutrements such as the baking oven, liquor distillation unit, and other illuminating facts are presented in a chapter titled'Utensils and Food Preparation'. In short, this Companion is a rich storehouse of fascinating information on Indian food and everything connected with it.India’s cuisine is as rich and diverse as her people. The spectrum of Indian cuisine can be said to lie between two dietary extremes: vegetarianism and meat-eating.
India is well-known for its tradition of vegetarianism which has a history spanning more than two millenia. However, this was not always the case. During the Vedic period (1500-500 BC), the priestly castes sacrificed animals to appease and gain boons from the gods, after which the flesh was consumed. But the trend of meat-eating shifted with the times. The anti-meat eating sentiment was already felt at the end of the Vedic period. This period also saw the rise of Buddhisln and Jainism, the founders of which abhorred the practice of sacrificing and consuming the flesh of animals, preaching the principle of ahimsa or ”non-harming”.
To win back these converts into their fold, the Hindu priests advocated against killing, their public appeal beginning around the Ist century BC. They embraced ahimsa and followed a vegetarian diet, regarding it as superior to the Brahminical ideas of sacrifice. Advocating this new doctrine, however, did not meet with great opposition from meat lovers as there had already been a religious attitude towards animals since Vedic times. In fact, only the meat of a sacrificed animal was considered food. Among the animals that were sacrificed in Vedic times was the cow, which is virtually deified in the Hinduism of today.
In the Atharvaveda, beef-eating was prohibited as it was likened to committing a sin against one’s ancestors. But at the beginning of the Epic period (c.l000- 800 BC), this meat was said to be common food that added vigour not only to the body but also to the mind. The tables were turned in the 5th century BC in favour of the cow.
When it was discovered at this time that the cattle population was decreasing at an alarming rate, people began to realise that a live cow was a greater asset than its carcass. Since ghee (clarified butter), milk and yoghurt were vital for temple rituals, this animal began to enjoy a greater prominence and thus, its flesh became a prohibited meat.
This was the start of the taboo of eating beef which has become a long-standing feature in Hinduism. But vegetarianism goes one step further than the avoidance of beef. Throughout India’s history, there are occurrences of vegetarianism being practised.
For example, there is evidence that in 800 BC, people began to eat more vegetables, pulses, cereals and fruit, as a consequence of the growing distaste for meat. Even the priestly castes of some areas that took to vegetarianism began to offer vegetarian foods to the gods. That kings such as Ashoka (c. 322-183 13C) forbade the killing of animals further contributed to the development of vegetarianism.
Indian Food Biography
Indian food is often thought of as 'an exotic cuisine'. This Companion outlines the enormous variety of cuisines, food materials and dishes that collectively fall under the term 'Indian food'. The dominant flavour of this gastronomic Companion is historical. It draws upon material from a variety of sources - literature, archaeology, epigraphic records, anthropology, philology, and botanical and genetic studies - which throw up a gamut of interesting facts pertaining to the origins and evolution of Indian food. The first few chapters are arranged chronologically, beginning with prehistoric times and ending with British rule. One chapter is solely devoted to regional cuisines, though these find mention in other chapters as well. The theories and classification of food as codified by ancient Indian doctors (Charaka, Sushrutha, and Bhagvata, c. third to fourth centuries AD), is the subject of one whole chapter. Another, titled, 'Indian Food Ethos', deals with the customs, rituals and beliefs observed by different communities and religious groups. There is, at a number of places, considerable discussion on the etymology of food-words and their interplay with words in other Indian and foreign languages. The accounts of foreign visitors, such as Xuan Zang and Al Biruni, are cited for the food available as well as the food practices of those bygone times. A chapter on the history of meat eating and the consumption of alcoholic beverages, and the gradual shift towards vegetarianism with the advent of Buddhism and Jainism, is equally rich in detail. Sophisticated cooking accoutrements such as the baking oven, liquor distillation unit, and other illuminating facts are presented in a chapter titled'Utensils and Food Preparation'. In short, this Companion is a rich storehouse of fascinating information on Indian food and everything connected with it.India’s cuisine is as rich and diverse as her people. The spectrum of Indian cuisine can be said to lie between two dietary extremes: vegetarianism and meat-eating.
India is well-known for its tradition of vegetarianism which has a history spanning more than two millenia. However, this was not always the case. During the Vedic period (1500-500 BC), the priestly castes sacrificed animals to appease and gain boons from the gods, after which the flesh was consumed. But the trend of meat-eating shifted with the times. The anti-meat eating sentiment was already felt at the end of the Vedic period. This period also saw the rise of Buddhisln and Jainism, the founders of which abhorred the practice of sacrificing and consuming the flesh of animals, preaching the principle of ahimsa or ”non-harming”.
To win back these converts into their fold, the Hindu priests advocated against killing, their public appeal beginning around the Ist century BC. They embraced ahimsa and followed a vegetarian diet, regarding it as superior to the Brahminical ideas of sacrifice. Advocating this new doctrine, however, did not meet with great opposition from meat lovers as there had already been a religious attitude towards animals since Vedic times. In fact, only the meat of a sacrificed animal was considered food. Among the animals that were sacrificed in Vedic times was the cow, which is virtually deified in the Hinduism of today.
In the Atharvaveda, beef-eating was prohibited as it was likened to committing a sin against one’s ancestors. But at the beginning of the Epic period (c.l000- 800 BC), this meat was said to be common food that added vigour not only to the body but also to the mind. The tables were turned in the 5th century BC in favour of the cow.
When it was discovered at this time that the cattle population was decreasing at an alarming rate, people began to realise that a live cow was a greater asset than its carcass. Since ghee (clarified butter), milk and yoghurt were vital for temple rituals, this animal began to enjoy a greater prominence and thus, its flesh became a prohibited meat.
This was the start of the taboo of eating beef which has become a long-standing feature in Hinduism. But vegetarianism goes one step further than the avoidance of beef. Throughout India’s history, there are occurrences of vegetarianism being practised.
For example, there is evidence that in 800 BC, people began to eat more vegetables, pulses, cereals and fruit, as a consequence of the growing distaste for meat. Even the priestly castes of some areas that took to vegetarianism began to offer vegetarian foods to the gods. That kings such as Ashoka (c. 322-183 13C) forbade the killing of animals further contributed to the development of vegetarianism.
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
Indian Food
