"Lok Samskriti" is the combination of two words. Here the "Lok" have their own identity and speciality and somehow it comprises the meaning of universe. The word 'Jana' was first mentioned in Rigveda where it means 'people'.

There is a verse in the Purusha Sukta of the Rig Veda (3.53.12) in which it is said 'May Vishwamitra protect the people of India.'

There is a verse in Bhagavad Gita in public context:

“कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।"

Explaining the meaning of the above verse, Dr. Ram Babu 'Arya' has said in one of his articles that, “Here the meaning of folk is the conduct, behavior, and ideals of the common people. In this way, it is clear that the people who have remained out of the influence of cultured and sophisticated people and have preserved the original sensibilities of their ancient traditions are called folk.” (1)

Now if we consider the word 'culture', then according to the 'Dictionary of Ancient Indian Culture', culture is the values or behavior acquired in social tradition. (2)

In another sense, culture is the specific human values of a people. Although human values have been divided in many ways, but considering the purpose of our subject, we will move ahead with the 'material values' of humans.

Food is paramount among the physical needs of humans. Actually, diet is also related to the spiritual value of human being in Maithil or other Indian society, which will be discussed further.

Today in this article we will discuss something about the folk food of Mithila. On the basis of information recorded in Vedas, Puranas and other Indian texts, there is no doubt that the existence of Mithila is very ancient. According to the famous historian Radhakrishna Chaudhary's 'History of Mithila', Yajurveda was composed in the Mithila region only. According to him, at that time Mithila was a peaceful and safe place compared to other areas, that is why not only 'Yajurveda' but also other texts were composed here. (3) Among the ancient sages, Yajnavalkya, Kapil, Ashtavakra, Gautam, Janak, all are related to ancient Mithila. It is considered the same. Historians estimate that 'Yagyavalkya-Smriti' and 'Shatapatha Brahmin' were also composed here.

Along with its antiquity, Mithila is also famous for its folk behavior and cultural understanding.

As we have said earlier in the context of this article. Here we will talk about folk diet and will also try to explore other references to its importance.

As we all know, the diet of any region or community depends on their geographical location and spiritual beliefs, and makes its presence felt in folk diets. The fishes have done something similar in Mithila. Not only have fishes made their presence felt here, fishes also dominate the social food here. The people here have almost made other food grains secondary to this, that is why there is a popular saying here –

"मिथिला के भोजन तीन, कदली कब-कब मीन।" 
(There is only three famous foods in Mithila,
Banana's flower, colocasia leaves, and fish.)

Talking about fish, it has been inscribed in all the rituals of Mithila. Be it marriage, upanayana, mundan, dviragamana or any feast, wedding or even inauspicious deed, fish is everywhere from all the rituals to the love of the tongue, which means cuisine. Whether a person performs sixteen sanskars or not, but a fish becomes. When a girl comes to her in-laws' house, she cook fish first. When the groom eats something salty at his in-laws' house, he eats only fish. Fish is not only so famous in the present civilization but was also in its status in the world's most ancient Sumerian, Egyptian, Mesopotamian, Babylonian and Indus civilizations (Harappa, Mohenjodaro). At some places he is worshiped as the god of water and at others, he helps in the inscription.

At some places, he got his eyes torn out on someone's bet and at some places, he killed Satyavati. In folk tales, somewhere in the form of Matsya Samrat (Fish king) and somewhere in the form of beautiful Matsyagandha( a beautiful lady who smells like fish). Fish is very famous and sacred not only in Hindu but also in Buddhist and Jain religions. Fish is also in the Ashtamangal element. In Jainism Vasundhara's ( goddess of earth) right hand is depicted with fishes. According to scientific research, when there was no life in the world, invertebrate fish were the first to inhabit the water. Which was confirmed somewhere by Lord Vishnu in his mortal incarnation. When he saved Satyavrat Manu(the father of mankind) from the flood and took him to a safe place. (4)

This is the reason why fish has been given the status of Brahma in Mahabharata and Vishnu in Purana. (5)

From ancient times to the present, fish have adorned many flags and have been used to decorate many walls. At one place in Brahmanda Purana, it is said that in the fight between Lalitadevi and the demons, there were many flags on which pictures of different types of fish were painted (6).

At the time of Mohenjo-Daro civilization, all the gods were seen in fish only (7). According to Skanda Purana, when Ganga came, the fish also fell with her from heaven directly into Shiva's hair and then into the rivers (8). The relation of Pashupati of ancient civilization is also seen with fishes.

The story of Rohu fish can also be seen in Buddhist Jataka stories where King Padmak (Bodhisattva) of Banaras became Rohu fish to save his people from Pandu disease, then people ate it and Pandu disease was cured. (Jataka of Red Fish)(9). It is said in Surah 16:14 of the Quran that the river provides fish to eat. What this means is that whatever be the religion and time of the world, the presence of fish is easily visible.

There is no doubt that Vedic India was a carnivore (10). But with time, many Brahmin communities of India started considering meat as unacceptable. It cannot be said when this ideology developed within the people. Although many scholars associate it with Buddhism, it cannot be said to what extent this is true. But there are some facts to consider in this context –

“Gautam Buddha believed in non-violence. On the basis of known information, there are many such sources which make it clear that Buddha never considered vegetarianism as supreme. According to the book “The Myth of the Holy Cow” by famous historian D N Jha, there were non-vegetarian people even in the Buddhist monasteries contemporary to Buddha. Buddha had said that animals which died naturally can be eaten. Even after following Buddhism, animals were cooked in Ashoka's kitchen (11)

Pig meat was the cause of the death of Gautam Buddha himself. (12) After looking at these few points, the argument that the vegetarian mentality is the influence of Buddhism is full of doubts. There are also communities in Buddhism that believe in non-vegetarianism (Theravada). (13)

There is a history of meat-eating in Mithila, even today people sacrifice goats to their deities and then eat them.

The reference to meat eating is easily visible in Valmiki's Ramayana.

1. After killing Marich, just before the abduction of Sita, Ram kills another deer and starts walking quickly towards the public place with its meat. For reference see Valmiki Ramayana: Aranya Kand: Forty-seventh Sarga: Marich Vanchana: Verses 27 and 28
2. After being injured by Ram, Bali tells him that you are a Kshatriya and only the five, five-fingered animals are worthy of your eating. The meat of a five-fingered monkey is prohibited for you. Valmiki Ramayana: Kishkindha Kanda: Seventeenth Canto: Ramadhikshepa: Verses 33 to 39
3. Ram Sita Vihar can be seen in the forty-second canto of Uttar Kanda of Valmiki Ramayana. There Ram himself is making Sita drink intoxicating liquor like Indra makes Sachi drink-

सीतामादाय हस्तेन मधु मैरेयकं शुचि।।
पाययामास ककुस्त्थ: शचीमिव पुरंदर:।।18।।

And then the servants quickly bring well-cooked meat and various fruits for them to eat:

मांसानि च सुमृष्टानि फलानि विविधानि च।।
रामास्याभ्यवहारार्थं किंकरास्तूर्तमाहरन्।।19।।

It is worth noting here that Sita was also Maithil, she not only ate meat but also fish. (14) When Bharat was going to the forest to meet Ram, Nishadraj gave him fish, meat and honey to eat. (15)

Apart from Ramayana-Mahabharata, there are many religious and practical texts in which edible fishes are referred to along with meat. From Yajnavalkya to Vidyapati have pointed out that fish is the diet of Mithila and is an important diet. Apart from this, if different genera are studied, fish can be seen. Be it seen in rituals, flags, or carvings on buildings. Even in the flag of Darbhanga Maharaj, a fish is seen with its mouth closed. What's more, cities were also named after fishes in the Vedic period. In India during the Mahabharata period, the capital of a king named Virat was named 'Matsya'. Chalukya dynasty king Someshwar was fond of eating animals but pigs and fish were his primary and tasty alternatives to non-vegetarian food. (16) Even in Maurya period India, fish were eaten and rulers used to hunt fish for their pleasure. The fisherman had to pay 1/6th of the fish obtained as tax. (17) Not only Hindus, Jains also used to eat fish in their initial stage. (18) And why not eat it as it was related to Mithila?

However, in many areas of India, Brahmins still eat fish. If we take a look here also, the meat-eating of Brahmins depends on their ecology. While the Brahmins of Kashmir, Uttarakhand, and Himachal eat goats, among the Saraswat and Oriya Brahmins of Mithila and coastal regions, fish is the primary alternative to non-vegetarian food (because the availability of fish is easy here). In Assam, Vaishnavs and Shakti worshipers also accept meat as Prasad. (19) Similar behavior is also seen among the Maithils. Where during Navratri, Vaishnavs also smell the meat offered to the goddess Durga by touching it to their nose.

Talking about Bihar, the number of vegetarians here is only 7%. (20) And something similar can be said for Mithila also. In my personal opinion, the number of vegetarians in Mithila will be less than 7%.

And there does not seem to be any solid basis which would have ever advised the Maithil community not to eat fish. In the context of Vaishnav religion or the spirit of vegetarianism, the ancient writers of Maithili region have also given some hints. Be it Yajnavalkya or Manu, Charak or Jyotireshwar, everyone has kept fishes in the category of food.

Jyotireshwar has given a very vivid depiction of fishes as one of the special food items of Mithila in “Prakrit Pangalam”:

“Oggar Bhatta Rambha Patta Gaik Ghitta Doodh Sajutta.
“Moinimachcha naaliyagaccha dijjai kanta kha punavanta.”

That is, thin and super quality rice on banana leaves, cow's ghee and milk, roasted fish, and Patua's greens are given to the virtuous only by the hand of Priya(lover/wife).

Fish has also been mentioned in the food configuration of Mithila in 'Dhurtasamagam' written by Jyotirishwar. And in the same work it is also said –

“Trailokye Bhojanam Shrestha.” (Food is best even in paradise)

मासु माछ बल बडिका साजवि, बथुअन साग परोरे आ ।।
मुदग दितले परकार करब ,सबे संगिनी कहओ थोले आ।।
तहि दिन जनमाओल दधि, सुनु सत्वर सोंध दूध बर घीवे ।।
केरा सांङ्कर सबे जुगुताओब, कविशेखर जोतिक एहु गाबे।।

Here meat, fish, badi, bathua's green, pointed gourd, green gram (mudgal ditale), curd, dry ginger, ghee and sugar have been mentioned in the food arrangement (21).

Modern Maithili literature is full of Matsya's glory and her praises. Fish is the only aquatic creature on which Purana has been composed.

In 'Charaka Samhita', along with fish, the meat of a total of 28 animals has been described as useful for medical procedures. Whereas in 'Sushrutasamhita' the meat of 168 animals has been shown in the context of medical use. (22)

'Charak' has advised to consume fish for the treatment of hematoma (23)

In 'Sushruta Samhita' it is said that -among the grains, rice, barley, arhar, groundnut, wheat and lentils are the best. And in meat, lava, parrot, sarangpakshi(herons), kurg, black deer, turtle and in fish, kapinjal bird, peacock and worm are the best. (Sushruta Samhita: Sutrasthana: Chapter: 46: Prakirana Upadesha: 22)

It is said in 'Manusmriti' that dry fish should not be eaten. (Chapter 5, Verse: 14) This is the reason why people who believe in the scriptures in Mithila do not eat dry fish. In Manusmriti, there is a rule to eat the following fishes after offering them to the ancestors and gods - Rajeev, Singh, Tund, Sashalk, Pathin, and Rohu. (Chapter 5, verse: 16). Perhaps, keeping Manusmriti in mind, the Maithili community first offers fish carcasses to the ancestors in the Shraddha ritual.

In the context of Yajnavalkya, it is said that he was a Maithil and was the worshiper and guru of King Janak (there have been many kings named Janak in Mithila and it is not clear which Janak's contemporary Yajnavalkya was). Thus, there is no doubt that he must have been aware of the customs, folk behavior and diet of Mithila. They have also pointed towards some edible fishes.

Like Manu, Yajnavalkya has also forbidden to eat dry fish and except Rohu and Singhi, he has forbidden to eat Pathina, Rajeev (lotus colored) and Sasalak (greenish) fish. (Yajnavalkyasmriti: Bhakshya-abhakshya-prakaranam: Verses 78)

All these things help in confirming that eating fish in Mithila is not impractical or immoral in accordance with the scriptures. That is why even today fish is considered so auspicious there that people using it on the walls, in folk paintings or even in Kuchikalas. If the fish is removed from the folk art of Mithila, everything will become dull. If we remove it from Mithila painting then this genre itself becomes dull.

People are eager to see the fish before the journey. It is a popular belief that the outcome of a journey undertaken after seeing a fish is pleasant and the possibility of accomplishment of the work also becomes stronger. In the folk literature, those who eat fish go straight to heaven as if God's sacrifice is not necessary for them, or it is the way to their heaven. Does not pass through Styx.

After all these things, if emphasis is given on the subject that where did fish come to Maithili civilizations? And how did fish settle on the tongues of the society? Why are people so crazy about fish? So its connection directly connects with the Indus Valley civilizations!

To understand this, let us first look at the study and excavation of Aryan civilizations:

The first evidence of the migration of Aryans from the Indus Valley Civilization (Aryan Civilization) to Mithila is found in Shatapatha Brahmin written by Yajnavalkya. Nothing can be said accurately about what would have been at the time of this migration. This may have happened before Yajnavalkya or during his time.

It is said in Shatapatha Brahmana that Videgha Mathava, following his priest Vaishvanar Agnik from the banks of river Saraswati, came to Sadanira (Gandak) and after crossing it, built an abode for himself. The crossing of the Saraswati people across the Sadanira River was a very historical event.(24)

There could be many different reasons why they came, but many studies show that the area of Mithila was less wild and there were less predatory animals here. This land was marshy and protected from water on three sides.

But on what food resources can carnivores rely on coming to a place where wild animals are less?

The simple answer would be -aquatic. (By the way, references to agricultural products and production are also available in Shatapatha Brahmana)

Now the second question arises that did the people of Saraswati banks eat fish?

The answer is yes. Because in the studies done so far, it has become clear that the people of Indus Valley Civilization, whether they are Harappa Civilization or Mohenjo-Daro, they used to eat fish. (25) Not only did they eat fish, but they also used fish in seals and inscriptions. Among the Harappan seals obtained from excavations, seals containing fish have also been found.(26)

The seal of Pashupati obtained from the excavation of Mohenjodaro has a picture of fishes on both sides of Shiva sitting in yoga posture. A pot was found from Balochistan on which a colorful picture of a fish was made. (27) Even today, pictures of fish are being made on the Kothi in Mithila.

In the year 2000, during the excavation of the identified site of the Harappan period, a copper fishing hook from C-XIV was found from SITE BDK -VI, whose age was estimated to be 3470 to 3260 years. A 3830–3640 year old copper hook was found from the same site in 1993. (28)

In this way, we can say that the people who went from Saraswati to Sadanira (probably Gandaki River) also took with them the art of fishing, the art of pottery, and their tongue which craved to eat fish.

The connection with Pashupati was also not lost here and in Mithila too, Pashupati settled forever and started being worshiped in the form of Mahadev. In Kaulik Shakti Sadhana, Shiva has called meat as food and Shiva is worshiped in Mithila. There is such a deep relationship between Mithila and Tantra that no matter what is said about it, it is less. The influence of Buddhism in Mithila is also visible in the form of Tantra.

According to Kularnavatantra, Shiva is Kuleshwar, Parvati is Kuleshwari and she is the supreme head of the Kauliks initiated in Kulachar and Kulmarg. There is no better path than Kaulmarg. (Kularnavatantram-2/18)

In the beliefs of Kaul religion, Shiva has said that even enjoyment becomes yoga. Meat and fish are eaten in Tantra Sadhana.

With reference to meat it is said in the scriptures that:

‘मां सनोति हि यत्कर्म तन्मांसं परिकीर्तितं।
न च कायप्रतीकं तु योगिभिर्मांसमुच्यते।।

According to this, the bondage action itself is meat and should be eaten. Malpua is considered to be the representative substance of meat.

In the context of fish it has been said that:

गङ्गायमुनयोर्मध्ये द्वौ मत्स्यौ चरतः सदा।
तौ मत्स्यौ भक्षयेद्यस्तु स भवेंमांसभक्षकः।।

In the human body, Ida nadi is considered to be Ganga and Pingala nadi is considered to be Yamuna. Breathing and exhalation always take place through these two. Yogis eat both of these. A ripe replica of the shape of a fish is considered representative of the fish.

Even in Buddhist Tantric systems, Rohu and Sakal (snake-faced) fish are offered to the Goddess. This is also one of the five basic processes of Tantra Sadhana. (29)

In this way, we can say that due to the easy availability of scriptures, tantras and geographical wealth of Mithila and other spiritual practices, the tradition of eating meat in Mithila has been running parallel to the ancient traditions, due to which there is a trend of eating fish here. As far as the trend of vegetarianism is concerned, nothing special can be said about it. Perhaps it came into practice after the 14th century, after Chaitanya's Bhakti movement or perhaps before!

.    .    .

References:

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• Dictionary of Ancient Indian Culture; Editor-Dr. Hardev Bahri; Vidya Prakashan Mandir, Delhi, Year-1998, Page-406.
• History of Mithila, Author-Radhakrishnan Choudhury;Publisher-Shruthi Prakashan' Delhi, Year-2010,Page-233|
• Matsya Purana :Chapter I|
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• Source: Huffingtonpost.in (Union Government's Sample Registration System Baseline Survey 2014)
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• Source:e-www.harappa.com,(Title:-fish and the god of water)
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