The politics of diet: Did gods eat meat? Myths, history and contemporary narratives

By Ram Puniyani* 

A recent video by Dhruv Rathi, discussing the dietary habits of Lord Ram, has generated significant controversy. The video, drawing on textual references particularly from the Valmiki Ramayana, suggests that meat consumption was part of the dietary practices described in early sources. It also refers to the prevalence of meat consumption and the use of soma (often described as a ritual drink) in those contexts. The central question raised in public discourse has been whether divine figures, as understood today, could be associated with non-vegetarian food practices.

References to dietary practices in ancient texts are not new. Swami Vivekananda, in his work East and West, spoke about historical food practices among Hindus. In a lecture delivered in the United States in 1900, he remarked that earlier ritual traditions included animal sacrifice and meat consumption under specific circumstances. Such views have also been discussed in academic works, including those associated with the Ramakrishna Mission, which examine Vedic society and its customs in historical context.

B. R. Ambedkar, in his writings on social and religious history, analysed how dietary practices evolved alongside broader social transformations. He linked shifts in food norms, including the increasing emphasis on cow protection, to ideological and social developments in post-Vedic periods, particularly in response to the rise of heterodox traditions such as Buddhism. Gautama Buddha is often associated with opposition to ritual animal sacrifice, while Mahavira advocated strict non-violence, including abstention from meat. Historical accounts also note that Ashoka, after embracing Buddhism, issued edicts discouraging animal sacrifice while not fully prohibiting the killing of animals for food.

Over time, practices relating to animal sacrifice and meat consumption have persisted in certain ritual contexts. Temples such as Kamakhya Temple and Dakshineswar Kali Temple are often cited in discussions about continuing traditions of animal offerings. Regional diversity in dietary habits across India remains significant, shaped by geography, culture and livelihood patterns. Data from institutions such as the Anthropological Survey of India indicate that a substantial proportion of India’s population consumes non-vegetarian food, with variations across communities and regions.

Dietary diversity is not unique to India but is a global phenomenon. Food practices are influenced by ecological conditions, economic factors and cultural traditions. In coastal regions of India, fish forms a major part of the diet, while in other regions, different forms of animal protein are consumed. At the same time, ethical and environmental concerns have led to the rise of movements such as veganism, which question the use of animal products altogether.

Historical figures have also addressed the question of dietary plurality in society. Mahatma Gandhi, while personally committed to vegetarianism, acknowledged the diversity of food practices in India and expressed reservations about imposing uniform dietary laws on a plural society. Thinkers like Asghar Ali Engineer also emphasised coexistence and mutual respect across communities with differing traditions.

The association between dietary habits and moral or behavioural traits has often been debated. However, there is no established scientific basis linking non-vegetarianism with violence or vegetarianism with non-violence. Historical examples frequently cited in such discussions include figures as different as Adolf Hitler, who followed a largely vegetarian diet in his later years, and Nelson Mandela, whose life is associated with reconciliation and peace.

Debates around food, religion and identity continue to evoke strong responses in contemporary India. A key issue in these debates is the interpretation of historical practices and their relevance to present-day values. While historical evidence points to a diversity of dietary traditions, the challenge lies in engaging with these questions in a manner that recognises complexity and avoids reductive or polarising narratives.

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