India – My India – Here it is – standing as a sentinel of socio-religious and cultural traditions, right from the ancient past to this present day.

I simply see it as the happy harmony of the simple, the versatile and the sensational satiation of an almost undefined origin – The outcome of an amalgamation, so unique in character – a merge of diversities of religions that reflect in the subsequent styles of it’s authentic and ethnic cuisines. And here again the great Indian diversity, barring it’s cultural, it’s climatic  and its geographical elements, exhibits it’s predominance in yet another arena –  it’s Divine Connection To Food.

The Religious demographics of India show the census information, wherein, Hinduism enjoys a pre-dominance with it accounting for an 80% of the Indian population. Next in line stands Islam, the second largest religion, covering a 13% of the Indian population. Buddhism, Jainism and Sikhism are the other native Indian religions, and these together account for less than 5% of the Indian people, and finally Christianity, that has been embraced by about a meagre 2% of the Indian population.

The vastness of the Indian cuisine in it’s entire range of intense and subtle flavours, is almost akin to the vastness of our country itself. The pronounced use of it’s spices, incorporated with it’s coriander, turmeric, ginger, garlic, asafetida, curry leaf, mango powder, almond, cashew and  pistachio seasonings, from among a wide range, simply serve to create a riot of sensory stimulation in many an Indian meal.

In addition is the common use of flat bread, that are cooked on a tawa (griddle) in the forms of rotis and parathas, or naans and kulchas cooked in a tandoor, a cylindrical coal-fired oven. Differing from region to region, the variety of bread is made from wheat, rice, maize and millet. These make up the basics and are consumed by all sects. Besides these, a large amount of dairy products are also consumed in the forms of ghee (clarified butter), butter, butter milk, sour cream, yoghurt, cottage cheese and cheese.

The connectivity between Religion and Food is one that is both, varied and complex, but yet, the several conspicuous links that exist in common between the two, can hardly be undermined. Food indeed, is one of the  many ways of religious comprehension that unravels itself, either in it’s functional aspect in society, or in the grasp of it’s universal, mysterious essence.

“Food” communicates ideas that connect to holiness, which in turn, provide order and identity. Holiness sometimes refers to a wholly separation, within the bounds of God’s covenant. This separation was reinforced by dietary restrictions and prohibitions, and it was deemed that the purity of food and body, would undeniably, help to strengthen social and religious boundaries.

Amidst the numerous religions that exist in India, the cultures of the Hindus and the Muslims have played a prime role in influencing the Indian culinary  and food habits. Each on their own, brought in new waves of culinary practices, which, over a period of time, got specialized and blended to perfection. By and large in India, the Hindu tradition is predominant in vegetarianism, whereas, the Muslim tradition is most evident in non-vegetarianism.

The Indian cuisine forms an integral part of India’s culture, community, region and state, and, with over a billion Indians practising different religions in the different regions of India, there leaves no doubt that each Religion has left it’s own mark and influence on Indian Food. 

In India, about 31% of the Indians are vegetarians, large sections of these being Hindus and Jains. These staunch vegetarians have, since centuries stayed committed, and undoubtedly, Indian cuisines have been strongly influenced by the Vedic Hindus. Not all Hindus though, are vegetarians. Foreign invaders, especially the British, the Persians and the Portuguese are responsible for non-vegetarianism being brought into India.

In ancient times, the Hindus indulged in meat- eating, but were later influenced by the ideals of non-violence. Thereby, most Hindus gave up the eating of meat. To supplement this loss of protein, they used a wide range of legumes and dairy products as a mandatory part of their diet. The Hindus who continued eating meat, gave up beef, as the cattle were importantly used in farms and for the provision of milk. The class of Brahmins among the Hindus, strictly observed the rules of vegetarianism, while Hindus of other classes were permitted to indulge in the consumption of meat, barring beef. The reincarnation of the Goddess Parvati was the Goddess Annapurna who  came to be worshipped as the Hindu goddess of food and nourishment. The Hindus took on the personification of Goddess Annapurna and adopted in the cooking of their food, a spirit of love, holiness and divine energy.

The Jains were a minority section of Indian people, greatly influenced by the idea of “Ahimsa” or non-violence. Jainism, in all it’s austerity, totally condemned non-vegetarianism, and simultaneously adopted the adherence to non-injurious food like rice, wheat, lentils, oilseeds, pulses, beans,  vegetables and fruit that ripen on the trees. Strict abstinence is maintained from  root vegetable, root herbs or liquor. As an outcome, the Jains do all their cooking without potatoes, onions, or, as a matter of fact, without any vegetable that grow underground, including ginger and garlic. Yet versatility is the key to their cuisine. Be it combining dals, or using besan (gramflour), the items of the food they dish up are eventually, each  tastier than the other. Their masala moong, mixed pulses, khichdi and besan khandvi are a few to mention, which do indeed, have a lasting effect. All this and more, but strictly to the adherence of their religious fanaticism to non-injury of anything alive.  

Buddhists fall into the category of vegetarians. Their religion, more a way of life, dictates adherence to a harmless approach to any living organism. Great   importance is given to domestic eating spaces, which are sanctified. Their homes house shrines that are temples, in miniature forms, for deities. A common Buddhist ritual is to feed these deities daily. Such spaces are considered a place where the divine and the human communicate.

Among the Sikh community in India there exists both, vegetarians and non-vegetarians. A common and unique practice is that of the Langar. This is one of the “Three Pillars” of Sikhism. It symbolizes the desire of this community to strive for the eradication of hunger. The practice of langar refers to a community kitchen which is generally located adjacent to a Gurdwara, and is run in the name of Guru Nanak. The meal, served twice in a day, is strictly vegetarian. It is served to one and all, irrespective of religion, caste, creed, age, gender or social status.

Yet another minority community among the Indians is the Christian community. Sanctity and food among the Christians feature in the forms of sacred space and time. The most holy point in Christian churches is the Altar, from where the sacred meal of the body of Christ, takes place. Then there is also the Pulpit, the point from where the Christians are fed the “Word of God.”

Christians are basically non-vegetarian in their food habits. However, some early Christians had turned to vegetarianism, as they interpreted the death of Christ as the end of all sacrifice, including the slaying of animals for human consumption. They marked their sacred meals with water, rather than the bloodlike wine.

While food seems to be a sacred symbol, its meanings can differ broadly. Though the flavours vary from climate, to elevation, to region, Christians generally consume all forms of meat like lamb, beef, duck, pork and chicken.

In a striking contrast to the Ancient Vedic concerns in Hinduism when it came to food, the Muslim non-vegetarian community has a minimal of religious restrictions, barring the two principle prohibitions against alcohol and pork. Furthermore, their hospitality prominently pronounces “Zakat” which is the sharing of food with others.

The Muslims consider “Food” as truly “The Gift of the Lord,” and their cuisine is the cuisine of the Royalty, owing its heritage to the Moghuls. Their foods are akin to a spicy taste, most of them covering as many as twelve spices to a simple dish.

Moghlai is a cuisine that springs out of the kitchens of the ancient Indian aristocracy of the Moghul Emperors, predominantly from the northern part of India. It has the strong influence of the Muslim cooking and the dishes even retain the Muslim names like Kofta, Kebabs, Pilaff and the world- famous Biryani.

As the religious tradition goes, the meal begins with a “Grace,” in the form of the first word “Bismillah” which translates to “In the name of God.” This is uttered by the Master of the Muslim household, before he invites his guests to sit to a meal.

The Muslim religion demands that all Muslims don a charitable attitude, and this is often practised by distributing food to non-Muslims. “Bakra Eid” is the commemoration of the sacrifice of Ishmael. On this day, the Muslims the world over feel bound together, by all sacrificing at the same time. The sacrificial meat is then shared, not only with the family and the poor, but also with non-Muslim neighbours.

Food, as a sensory experience, undoubtedly has the power to evoke strong feelings and memories which do form the core values of religious connectivity. Religious rituals involving food, clearly recall smells or tastes, which take us back to that specific time or place.

And finally, we do come to realize the undeniable relationship between Religion and Food that undoubtedly religious creeds mingled with tradition, have helped shape diets and foods in the past and even today. So you better believe in the bonds that bind Belief and Bread.