Concise Encyclopedia of Hinduism

69 food

Ÿiva-rätrï, Ÿiva’s night, celebrated on

the thirteenth kø•æa-pak•ain the month

Mägha (January–February), the princi-

pal feast of Ÿaivas, but also observed by

Vai•æavas, who consider Ÿiva the first

devotee of Vi•æu. The LI¢GA(3) is deco-

rated and bathed in honey and milk.

Dassera, ‘ten days’, celebrated in the

first half of the month Äÿvina (Septem-

ber–October), is a string of festivals

during the beautiful time after the mon-

soon. The first nine days, Nava-rätrï,is

also the time of the famous Durgäpüjä

in Bengal.

DÏPÄVALÏ or Divälï, ‘the feast of

lights’, is celebrated in the second half

of Äÿvina, with the lighting of countless

lamps on rivers and houses.

Holi, celebrated in ŸUKLA-PAKÆAof the

month Phalguæa(February–March), is a

celebration of spring resembling a Western

carnival. It is also New Year’s day.

Ganeÿa-catürthi, celebrated on the

fourth ÿukla-pak•a of Bhadra (August–

September), is the major feast in

Mahärä•flra: figures of GAŒEŸAare dis-

played in public places and homes, and

after a festive procession through town

immersed in the sea.

Nägapañcamï, a celebration in hon-

our of cobras, is very popular in the

south.

Filliozat, Jean (1906–82)

French Indologist. Founder of the

Institut Française d’Indologie at

Pondicherry (1955), initiator of studies

in Ÿaivite ÄGAMAS, author of Les

relations extérieures de l’Inde(1956),

translator of Ajitagäma, Yogabhä•ya,

Yogaÿataka.

fire

See AGNI.

flood

Hindu tradition has tales of a universal

flood (the Great Flood) that exterminated

all of humankind, excepting MANU(2)

and his family. It was preceded by the

appearance of Vi•æu in the form of a

fish (MATSYA) whom Manu caught and

reared and released into the ocean.

Before parting he instructed Manu

about the coming disaster. When the

whole world was flooded, Vi•æu EKA-

ŸØ¢GA(1) appeared and brought Manu

to safety. Manu, being the only survivor,

became both the progenitor of the new

human race and the first lawgiver. (See

also MANUSMØTI.)

food (anna)

Food plays a major role in Hinduism.

All SACRIFICESinvolved food, and only

the best was deemed fit for the gods.

The Upani•ads interiorize the role that

food plays: everything is seen as arising

from food and becoming food again.

Preparing and consuming food is regu-

lated by a host of rules. Many CASTE

regulations concern commensality.

While Vedic Indians seem to have had

few, if any, restrictions with regard to

food (apparently the animals that were

unfit for sacrifice, such as donkeys and

camels, were also unfit for eating), later

Hinduism developed many such taboos,

which were further hightened by sectar-

ian regulations. With the ascendancy of

Buddhism and Jainism, most Hindus,

especially the brahmins, seem to have

adopted VEGETARIANISM. VAIÆŒAVASin

particular developed a whole theology

of food: categorizing all foods accord-

ing to the three GUŒAS, they advised the

taking of sättvik food (milk and milk

products, most grains, fruit and vegeta-

bles) and the avoidance of räjasik food

(‘exciting’ foods such as garlic, eggs,

red-coloured vegetables and fruit) and

tämasik (‘foul’ foods such as meat and

intoxicating substances). ŸAIVASand

ŸÄKTAS observe few restrictions with

regard to food. (See alsoMEAT EATING.)

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