Essentials of Hinduism

Chapter 7: The Role of Food

Since the early Vedic period great importance has been given to determining which food can be safely eaten by the Indo-Aryans. Not all kinds of food are considered good for the physical and spiritual well-being of people. The ancient law giver Manu has described in great detail what food is forbidden and what is permitted.

Did the Vedic Ancestors of the Hindus Eat Meat?

The Vedic ancestors of the Hindus ate, among other things, certain kinds of meat permitted by their law books (Smriti). Though meat eating was permitted, Manu encouraged vegetarianism on grounds of nonviolence. Says Manu, “There is no sin in eating meat … but abstention brings great rewards.” But all food, including meat, had to be offered to God first.

A question often asked is whether beef was eaten by the Vedic ancestors of Hindus. There are valid reasons to believe that Vedic Aryans ate beef. But milk cows were never slaughtered. A milk cow was called aghnya, which means “what should not be killed.” Only bulls, calves and barren cows were killed for meat.

Why the Hindus of Today Do Not Eat Beef

The tradition of not eating beef came to Hinduism much later. Some scholars think that the influence of Jainism might have had something to do with it. Besides that, in rural areas where most of the people of India live, almost every Hindu home has at least one milk cow. Indian cows are very gentle by nature. They are like members of the family. Children grow up drinking their milk and treat them the same way pet dogs are treated in western countries. Apart from the religious taboo in regard to eating beef, this is another reason why a Hindu can never think of killing a cow and eating its meat. Other than that, Hindus always try to avoid slaughtering the females of any animal species as far as practicable.

Is the Cow Holy?

There is also an idea in the West that Hindus do not eat beef because they consider the cow holy. This notion is not correct. Hinduism, like other theistic religions of the world, believes that God is present everywhere. He is equally present in every being and every thing, but not equally manifest everywhere. God is most manifest in a Divine Incarnation or a saint. He is not as manifest in ordinary human beings, and even less manifest in animals, plants and other “lower” forms of life. He is least manifest in non-living objects like rocks or stones. Therefore, God must be present in a cow also. If not, it will contradict the idea of God’s omnipresence. God being the holiest of the holy, whatever has the presence of God in it also has to be holy – why not a cow? However, a Hindu will never consider a cow superior to human beings; the manifestation of God in a cow, an animal, is much less pronounced than in human beings.

In ancient Indo-Aryan nomadic culture, cows had a very useful role. Their milk gave the Aryans nourishment. Browned butter, the main source of edible oil for Aryans, was also used for oil lamps. Shoes and other essential leather goods were made from cow’s hide; hooves of cows were used to make glue, and dried cowdung cakes were used as fuel. Thus, probably from a utilitarian point of view, Aryans developed a special feeling of fondness for cows. In some western countries similar sentiments about horses are voiced in statements like, “The horse is a noble animal.” Such statements are not supposed to be interpreted literally. Just as a thoroughbred is admired as a fine and extremely valuable animal, so also ancient Indo-Aryans might have had a feeling of admiration for cows, and nothing beyond that.

The Right Kinds of Food as Prescribed by Scriptures

The Bhagavad Gita, the well-known Hindu scripture, teaches that only juicy, soothing, wholesome and agreeable foods should be taken for one’s physical and spiritual well-being. Excessively bitter, sour, too salty, too hot, pungent, dry and burning foods should be avoided. One should also avoid foods which are stale, tasteless, rotten and impure.

The scriptures of the Vaishnava and Shaiva sects of Hinduism prescribe strictly vegetarian food for their followers. Those who belong to the Shakta sect are allowed by their scriptures to take meat, fish and even consecrated wine. As a result some Hindus harbour strong and negative feelings – even hatred – towards Hindus of other sects who eat other kinds of food. The saints, however, have never condoned such negative feelings. Swami Vivekananda lamented, “In India religion has entered into the cooking pot.” Shri Ramakrishna used to say, “If a person who eats pork can incessantly think of God, then he is far superior to a person who eats vegetarian food and yet thinks of sense objects all the time.” Meera Bai, the well-known 16th century woman saind of India, used to say: