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Abinci a cikin addinin Hindu

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Abinci a cikin addinin Hindu
dietary style (en) Fassara
Bayanai
Ƙaramin ɓangare na diet (en) Fassara
Ƙasa Indiya
Wani lacto-vegetarian thali daga jihar Indiya ta Maharashtra


Abinci a cikin addinin Hindu yana nuna al'adu daban-daban da aka samu a duk faɗin Yankin Indiya. Littattafan Hindu suna inganta tsarin cin ganyayyaki wanda ya danganci manufar ahimsa - rashin tashin hankali da tausayi ga dukkan halittu.[1] Dangane da binciken Cibiyar Bincike ta Pew, kashi 44% na Hindu sun ce su Mai cin ganyayyaki ne.[2]

Tarihi

[gyara sashe | gyara masomin]

A tsakiyar karni na 1 KZ, dukkan manyan addinai uku na Indiya - Hindu, Jainism da Buddha - suna goyon bayan rashin tashin hankali a matsayin dabi'a, da kuma wani abu da ya shafi sake haihuwar mutum. A kusan shekara ta 200 AZ, abinci da biki a kan yankan dabbobi an dauke su a matsayin wani nau'i na tashin hankali ga nau'ikan rayuwa, kuma ya zama haramtacciyar addini da zamantakewa.

Ralph Fitch, wani dan kasuwa daga London kuma daya daga cikin matafiya na farko na Ingila zuwa Indiya, ya rubuta wasika a gida a 1580 yana cewa:

They have a very strange order among them ... They eat no flesh, but live by roots and rice and milk.[3]

Abinci a cikin nassoshin Hindu da matani

[gyara sashe | gyara masomin]

Shaida daga Vedas sun nuna cewa abincin mutanen Vedic ya kunshi hatsi, da farko sha'ir amma daga baya shinkafa ta mamaye shi, pulses kamar Māsha (urad), mudga (moong), da masūra (masoor), kayan lambu kamar tushen lotus, lotus stem, kwalban kwalba da kayan madara, galibi na shanu, amma kuma na buffaloes da awaki.[4] Vedas sun bayyana dabbobi ciki har da bijimai, dawakai, raguna da awaki ana yin hadaya da cinyewa.[4] Kodayake shanu suna da matsayi mai girma a cikin Vedas, an kuma sadaukar da shanu marasa amfani.[5] Ko da a lokacin, ana amfani da kalmar Aghnyā ('kada a ci ba', 'marasa lalacewa') ga shanu sau da yawa, tare da wasu mawaƙa na Rigvedic suna la'akari da dukkan nau'in shanu, duka shanu da bijimai, marasa lalacewa.[4]

Steven J. Rosen ya ba da shawarar cewa ana iya cin nama ne kawai a matsayin wani ɓangare na hadayu na al'ada kuma ba haka ba.[6] Ayyukan hadayar dabbobi ba a yarda da su ba tun lokacin da akwai alamun rashin kwanciyar hankali da tashin hankali saboda 'mummunar kisan hadaya' wanda ya samo asali ne tun farkon Vedas.[7] Magana ta farko game da ra'ayin ahimsa ko rashin tashin hankali ga dabbobi (pashu-ahimsa) a cikin kowane wallafe-wallafen, a bayyane yake a cikin halin kirki, ana samunsa a cikin Kapisthala Katha Samhita na Yajurveda (KapS 31.11), wanda aka rubuta game da karni na 8 KZ. Shatapatha Brahmana ya ƙunshi ɗaya daga cikin maganganun farko game da cin nama, kuma Chāndogya Upaniṣad, yana da umarni game da kashe 'duk abubuwan da ke rayuwa'. Umurni game da cin nama ya bayyana a cikin Dharmasutras.[8]  

Dharmaśāstras

[gyara sashe | gyara masomin]

A cewar Kane, wanda ke shirin cin abinci ya kamata ya gaishe da abinci lokacin da aka ba shi, ya kamata ya girmama shi, bai taɓa yin magana ba, kuma bai taɓa samun kuskure a ciki ba.

Littattafan Dharmasastra, in ji Patrick Olivelle, ya gargadi "mutane kada su dafa kansu", su miƙa shi ga alloli, ga kakanni, ga 'yan adam a matsayin karɓar baƙi da kuma sadaka ga monks da masu bukata. Olivelle ta yi iƙirarin cewa duk halittu masu rai suna dogara da juna a al'amuran abinci kuma saboda haka dole ne a girmama abinci, a bauta masa kuma a kula da shi.[9] Olivelle ta bayyana cewa Shastras sun ba da shawarar cewa lokacin da mutum ya ga abinci, ya kamata ya ninka hannunsa, ya yi sujada, kuma ya yi addu'ar godiya.[9]

Girmamawa ga abinci ya kai matsananciyar yanayi a cikin al'adun masu watsi da ko na monk a cikin addinin Hindu. Hadisin Hindu yana kallon sayen da shirya abinci a matsayin tsari na tashin hankali, inda wasu siffofin rayuwa da yanayi ke damuwa, a wani bangare sun lalace, sun canza kuma sun sake fasalin su cikin wani abu mai cin abinci da mai dadi. Masu bara (sannyasin, masu tsattsauran ra'ayi) suna guje wa kasancewa mai farawa na wannan tsari, sabili da haka sun dogara gaba ɗaya akan neman abinci da aka bari daga masu gida.[9] A cikin bin imanin su na ruhaniya, in ji Olivelle, "masu bara suna cinye abubuwan da suka rage na wasu mutane".[9] Idan ba za su iya samun raguwa ba, sai su nemi 'ya'yan itace da suka fadi ko tsaba da aka bari a cikin filin bayan girbi.[9]

A gefe guda, masu zaman kansu na gandun daji na addinin Hindu, ba sa rokon hagu. Abincinsu na daji ne kuma ba a noma su ba. Abincinsu zai kunshi 'ya'yan itace, tushen, ganye, da duk wani abu da ke girma a cikin gandun daji.[9] Sun guji tsayawa a kan gonar noma, don kada su cutar da tsiro. Sun yi ƙoƙari su rayu rayuwa wanda ke rage, mafi kyau ya kawar da yiwuwar cutar da kowane nau'in rayuwa.[9]

Manusmriti

[gyara sashe | gyara masomin]

One can never obtain meat without causing injury to living beings... he should, therefore, abstain from meat. Reflecting on how meat is obtained and on how embodied creatures are tied up and killed, he should quit eating any kind of meat... The man who authorises, the man who butchers, the man who slaughters, the man who buys or sells, the man who cooks, the man who serves, and the man who eats – these are all killers. There is no greater sinner than a man who, outside of an offering to gods or ancestors, wants to make his own flesh thrive at the expense of someone else's.

— Manusmriti, 5.48-5.52, translated by Patrick Olivelle[10]

Tattaunawar Manusmriti game da cin nama ya ƙunshi ayoyi 25 da ke Allah wadai da cin nama, wanda ayoyi 3 ke kare aikin a cikin mahallin hadayu na Vedic.[11] Masu sharhi da suka fara da Medhātithi suna fassara ayoyin don nufin cewa an haramta cin nama gabaɗaya, kuma an ba da izini ne kawai a gaban yanayi mai sauƙaƙe, kamar haɗari ga rayuwa.[12]

Mahabharata

[gyara sashe | gyara masomin]

Mahabharata ya ƙunshi labaru da yawa da ke ɗaukaka rashin tashin hankali ga dabbobi kuma yana da wasu maganganu masu ƙarfi game da yankan dabbobi - surori uku na tarihin an sadaukar da su ga mugunta na cin nama. Bhishma ya bayyana tausayi a matsayin mafi girman ka'idar addini, kuma ya kwatanta cin naman dabba da cin naman ɗansa. Da yake amincewa da izinin Manu na cin nama a cikin mahallin hadaya, Bhisma ya bayyana wa Yudhishthira cewa "wanda ya guji yin hakan yana samun irin wannan cancanta kamar wanda aka samu daga yin hadaya ta doki" kuma "waɗanda suke son sama suna yin hadaya tare da tsaba maimakon dabbobi". An bayyana a cikin Mahabharata cewa an gabatar da hadayu na dabbobi ne kawai lokacin da mutane suka fara yin tashin hankali a cikin treta yuga, shekarun da ba su da tsarki da tausayi, kuma ba su kasance a cikin satya yuga, 'zamanin zinariya'.[8]

Tirukkuṛaḷ

[gyara sashe | gyara masomin]

The Tirukkuṛaḷ, another ancient Indian text of Hindu or Jain origin, emphasizes ahimsa and insists on moral vegetarianism or veganism.[13]:101 Originally written in the South Indian language of Tamil, the text states moderate diet as a virtuous lifestyle and criticizes "non-vegetarianism" in its Pulaan Maruthal (abstinence from flesh or meat) chapter, through verses 251 through 260.[14] Verse 251, for instance, questions "how can one be possessed of kindness, who, to increase his own flesh, eats the flesh of other creatures." It also says that "the wise, who are devoid of mental delusions, do not eat the severed body of other creatures" (verse 258), suggesting that "flesh is nothing but the despicable wound of a mangled body" (verse 257). It continues to say that not eating flesh is a practice more sacred than the most sacred religious practices ever known (verse 259) and that only those who refrain from killing and eating the kill are worthy of veneration (verse 260). This text, written before 400 CE, and sometimes called the Tamil Veda, discusses eating habits and its role in a healthy life (Mitahara), dedicating Chapter 95 of Book II to it.[15] The Tirukkuṛaḷ states in verses 943 through 945, "eat in moderation, when you feel hungry, foods that are agreeable to your body, refraining from foods that your body finds disagreeable". Valluvar also emphasizes overeating has ill effects on health, in verse 946, as "the pleasures of health abide in the man who eats moderately. The pains of disease dwell with him who eats excessively."[16]

Tsarkakewa

[gyara sashe | gyara masomin]

Littattafan Puranic suna adawa da tashin hankali ga dabbobi a wurare da yawa "duk da bin tsarin tilasta wa Vedic imperative don karɓar shi a cikin mahallin hadaya". Mafi mahimmancin rubutun Puranic, Bhagavata Purana ya fi tsada wajen ƙin hadayar dabba - ƙin cutar da dukkan rayayyun halittu ana ɗaukarsa mafi girman dharma. Rubutun ya bayyana cewa ba za a iya wanke zunubin cutar da dabbobi ba ta hanyar yin "hadaya-hadaya", kamar yadda "ba za a iya washar da laka ba". Yana nuna mummunar halayen karmic da aka tara daga yin hadayu na dabbobi - waɗanda suka dafa dabbobi da tsuntsaye ba tare da tausayi ba suna zuwa kumbhipaka kuma ana soya su cikin man tafasa kuma waɗanda ke yin hadayu ta karya an yanke su a cikin jahannama. Skanda Purana ya bayyana cewa masu hikima sun firgita da hadayar dabba kuma sun yi la'akari da shi a kan dharma, suna da'awar cewa ya kamata a yi hadaya da hatsi da madara. Ya ba da labarin cewa an ba da izinin hadayar dabbobi ne kawai don ciyar da jama'a a lokacin yunwa, duk da haka masu hikima ba su yanka dabbobi ba ko da sun mutu daga yunwa. Matsya Purana ya ƙunshi tattaunawa tsakanin masu hikima waɗanda ba su yarda da tashin hankali a kan dabbobi ba, sun fi son bukukuwan da suka haɗa da hadayar 'ya'yan itace da kayan lambu. Rubutun ya bayyana cewa mummunan karma da aka tara daga tashin hankali a kan dabbobi ya fi kowane fa'ida.[8]

Abinci da matsayi

[gyara sashe | gyara masomin]

Bambanci a al'ada ya wanzu tsakanin masu cin ganyayyaki da wadanda ba masu cin ganyayi ba; yayin da Brahmins da masu cin kasuwa galibi masu cin ganyaye ne, manyan masu cin ganyen da ke da iko a kan iko, kamar Rajputs, sun kasance marasa cin ganyayye. An yi la'akari da cin ganyayyaki a matsayin mai tsabta, yayin da aka ga cin ganyayyakin da ba na kayan lambu ba don yin amfani da iko ta hanyar karfi.[17]

Sanskritisation

[gyara sashe | gyara masomin]

M. N. Srinivas da sauran marubutan da suka biyo baya sun haɓaka ra'ayin Sanskritisation, suna jayayya cewa mutane da al'ummomi masu zaman kansu suna cin ganyayyaki don samun daraja ko inganta matsayinsu a cikin matsayi.[18] Amit Desai ya soki wannan tsarin a matsayin "kuskuren karanta muhimmancin cin ganyayyaki sakamakon rashin shiga daga ra'ayi na mai ƙanƙanta".[ing][19]

Abinci na Hindu na zamani

[gyara sashe | gyara masomin]

Dangane da binciken Cibiyar Bincike ta Pew ta 2021, kashi 44% na Hindu sun ce suna cin ganyayyaki, kuma wasu kashi 39% sun ƙuntata cin naman su ta wata hanya.[2]

Abinci mai cin ganyayyaki

[gyara sashe | gyara masomin]
Abincin Hindu, mai cin ganyayyaki da aka yi a kan ganyen ayaba

Cin ganyayyaki shine kyakkyawan abinci tsakanin 'yan Hindu da yawa, bisa ga manufar ahimsa - rashin tashin hankali da tausayi ga dukkan halittu.[1] Hakanan ana ɗaukarsa sattvic, wanda ke da alaƙa da halaye kamar nagarta, daidaituwa, da kwanciyar hankali waɗanda ke da alaja da ci gaban ruhaniya.

Yawancin 'yan Hindu suna son Cin ganyayyaki; abincin ya haɗa da abinci mai madara da duk abincin da ba na dabba ba, amma ya cire nama da ƙwai.[20] Dalilan karɓar irin wannan abincin sun haɗa da ka'idar rashin tashin hankali (ahimsa) da aka yi amfani da ita ga dabbobi, niyyar bayar da abinci mai cin ganyayyaki kawai ga allahn da aka fi so na Hindu sannan kuma karɓar shi a matsayin prasāda, da kuma tabbatar da cewa abinci marar cin ganyayyi yana da lahani ga hankali da ci gaban ruhaniya.

Abincin lacto-vegetarian na zamani na Hindu ya dogara ne akan haɗuwa da hatsi kamar shinkafa da alkama, legumes, kayan lambu, da kayan madara.[21] Dangane da yankin ƙasa, kayan abinci na iya haɗawa da gurasar da ke cikin millet. Ana kauce wa kitsen da aka samo daga dabbobi da aka yanka.

Yawancin Hindu, musamman waɗanda ke bin al'adar Vaishnava, sun guji cin albasa da tafarnuwa, ko dai gaba ɗaya ko a lokacin Chaturmasya (kimanin Yuli zuwa Nuwamba na Kalandar Gregorian). A Maharashtra, wasu iyalai na Hindu ba sa cin wani shiri na kwai a wannan lokacin. Mabiyan Ƙungiyar Duniya don Krishna Consciousness (ISKCON, wanda aka fi sani da Hare Krishnas) sun guji nama, kifi, da tsuntsaye. Mambobin ƙungiyar Pushtimargi da ke da alaƙa da su suna guje wa wasu kayan lambu kamar albasa, ƙwai, da tafarnuwa saboda imanin cewa waɗannan tamasic ne (samar da rashin jin daɗi, lethargy, da inertia ). Mafi yawan ƙungiyar Gujarati Swaminarayan suna bin abincin da ba shi da nama, ƙwai, abincin teku, albasa, da tafarnuwa.

Abinci marar cin ganyayyaki

[gyara sashe | gyara masomin]

 

Machher Jhol dafa kifi ne mai ɗanɗano, musamman a cikin abincin Bengali da Odia a gabashin Yankin Indiya.

Wani bangare mai mahimmanci na Hindu ba masu cin ganyayyaki ba ne, kodayake har ma wadanda suka nuna kansu a matsayin wadanda ba masu cin kayan lambu ba suna cin nama kadan.[5] Indiya tana da ƙarancin cin nama fiye da sauran yankuna na duniya.[22] Indiyawa marasa cin ganyayyaki galibi sun fi son kaji, kifi, sauran abincin teku, awaki, da tumaki a matsayin tushen nama.[23] A yankunan Gabas da na kudu maso yammacin Indiya, kifi da abincin teku sune kayan abinci na yawancin al'ummomin yankin.[24] Kamar yadda ake la'akari da shanu masu tsarki, yawancin Hindu suna guje wa cin naman shanu, kuma suna kallon wannan ƙuntatawa a matsayin mahimmanci; a cikin binciken Cibiyar Bincike ta Pew, kashi 72% na Hindu sun ce wanda bai bi shi ba ba zai iya zama Hindu ba.[2]

Abinci don bukukuwan addini da bukukuwa

[gyara sashe | gyara masomin]
Abincin abincin rana na Hindu

Kalandar Hindu tana da bukukuwa da yawa da kuma abubuwan da suka faru na addini, kuma ana shirya jita-jita na musamman ga wannan bikin.

Prasāda da Naivedya

[gyara sashe | gyara masomin]
Prasada da aka bayar a lokacin bikin Puja a gida a West Bengal, Indiya

Ana kiran hadaya ta kayan aiki ga allahntaka naivedya, 'hadaya ta abinci', allahntaka ne ke ɗanɗana shi kuma ya zama bhoga, 'ya ɗanɗana', sannan kuma ana mayar da abinci a matsayin kyauta kuma ana rarraba shi tsakanin masu bautar a matsayin prasāda; waɗannan kalmomin galibi ana amfani da su sau da Saiwa.[25] Hadayar Vaiṣṇava da Śaiva yawanci kayan lambu ne, yayin da wasu ayyukan Śākta sun haɗa da hadayu marasa kayan lambu, wanda ya haɗa da hadayar dabbobi.[26]

Abincin biki

[gyara sashe | gyara masomin]

Hindu suna shirya abinci na musamman don bukukuwa daban-daban. Kheer da Halwa kayan zaki ne guda biyu da suka shahara ga Diwali. Puran poli da Gujia ana shirya su don Holi a sassa daban-daban na Indiya.[27][28]

Abinci a ranakun azumi

[gyara sashe | gyara masomin]

Mutanen Hindu Sita-linkid="2222" href="./Durga" id="mwAe0" rel="mw:WikiLink" title="Surya">Surya azumi a wasu ranakun kamar su Ekadashi, don girmama Vishnu ko avatars dinsa: Chaturthi don girmama Ganesha, Pradosha don girmama Shiva da Parvati, Litinin don girmama Shiba, Asabar don girmama Hanuman ko Shani, Talata don girmama Hanumaniya, da kuma Kali" id="mwAeg" rel="mw:WikiLink" title="Kali">Kali, Parvati, Kartikeya, da Ganadhaya, da kuma Ganadad, da kuma Mata, don girmamawa, Dattatreya, da Dursh, da kuma Sutta, da kuma Shami, da Mata, da Mah Mah Mah Lahadi, da Mah, da kuma Mah Mah Mahadevi, da kuma[29][30][31] Wasu nau'ikan abinci ne kawai ake ba da izinin cinyewa a lokacin azumi. Wadannan sun Radha da madara da sauran kayan madara kamar curd, 'ya'yan itace da kayan abinci na Yammacin kamar sago, dankali, dankali mai Lakshmi mai ja, 'yaɓuɓɓuga da shama millet.[29] Shahararrun abinci na azumi sun haɗa da Farari chevdo, Sabudana Khichadi ko alade.[29]

Dubi kuma

[gyara sashe | gyara masomin]

Manazarta

[gyara sashe | gyara masomin]
  1. ↑ 1.0 1.1 Sen 2014.
  2. ↑ 2.0 2.1 2.2 Corichi, Manolo (8 July 2021). "Eight-in-ten Indians limit meat in their diets, and four-in-ten consider themselves vegetarian". Pew Research Center. Cite error: Invalid <ref> tag; name "pew" defined multiple times with different content
  3. ↑ French, Patrick (8 September 2011). "Part I". Liberty or Death: India's Journey to Independence and Division. Penguin UK. ISBN 9780241950418. Retrieved 13 November 2013.
  4. ↑ 4.0 4.1 4.2 Achaya 1994.
  5. ↑ 5.0 5.1 Staples 2020.
  6. ↑ Rosen 2020.
  7. ↑ Bryant 2006.
  8. ↑ 8.0 8.1 8.2 Bryant 2006.
  9. ↑ 9.0 9.1 9.2 9.3 9.4 9.5 9.6 Cite error: Invalid <ref> tag; no text was provided for refs named olivelle20
  10. ↑ Manu; Olivelle, Suman; Manu; Manu (2005). Olivelle, Patrick (ed.). Manu's code of law: a critical edition and translation of the Mānava-Dharmásāstra. South Asia research. Oxford: Oxford Univ. Press. pp. 139–141. ISBN 978-0-19-517146-4.
  11. ↑ Sen 2014."
  12. ↑ Framarin 2014.
  13. ↑ Dharani, D. (2018). "Medicine in Thirukkural, The Universal Veda of Tamil Literature". Proceedings of the Indian History Congress. 79 (2018–19): 101–108. JSTOR 26906235.
  14. ↑ Meenakshi Sundaram, T. P. (1957). "Vegetarianism in Tamil Literature". 15th World Vegetarian Congress 1957. International Vegetarian Union (IVU). Retrieved 17 April 2022.
  15. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named gutenberg
  16. ↑ "Russell Simmons on his vegan diet, Obama and Yoga". Integral Yoga Magazine. n.d. Retrieved 23 August 2021.
  17. ↑ Tambs-Lyche 2018.
  18. ↑ Desai 2008.
  19. ↑ Desai 2008.
  20. ↑ Paul Insel (2013), Discovering Nutrition, Jones & Bartlett Publishers, ISBN 978-1284021165, page 231
  21. ↑ Sanford, A. Whitney (2013-04-03). "Gandhi's Agrarian Legacy: Practicing Food, Justice, and Sustainability in India". Journal for the Study of Religion, Nature and Culture. 7 (1): 65–87. doi:10.1558/jsrnc.v7i1.65. ISSN 1749-4915.
  22. ↑ Jain 2011.
  23. ↑ Ridgwell and Ridgway (1987), Food Around the World, Oxford University Press, ISBN 978-0198327288, page 67
  24. ↑ Speedy, Andrew W. (November 2003). "Global Production and Consumption of Animal Source Foods". The Journal of Nutrition (in Turanci). 133 (11): 4048S–4053S. doi:10.1093/jn/133.11.4048S. PMID 14672310.
  25. ↑ Pinkney 2018.
  26. ↑ Pinkney 2018.
  27. ↑ Empty citation (help)
  28. ↑ Taylor Sen, Colleen (2014). Feasts and Fasts A History of Indian Food. London: Reaktion Books. p. 105. ISBN 978-1-78023-352-9. Retrieved 10 June 2016.
  29. ↑ 29.0 29.1 29.2 Dalal 2010.
  30. ↑ "Hindu Fasting".
  31. ↑ "Weekly Rituals in the Practice of Hinduism".
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