Mithila is not only a birthplace of a glorious civilization but also a restaurant that provides 'sacchar' of taste even in times of scarcity. In the Maithil Khandethal of the artistic experience of living a delicious life, spices of language and emotion, salt of culture and tradition, turmeric of art and desire, sugar of festivals etc. are kept. Here the furnace of labor is lit with the firewood of collectivity. These things are lovingly cooked and prepared – Maithila Parikar/Mithila Bhojan.

In Mithila's variety of dishes, one can find not only the taste of the mouth but also the dialogue of the soul. Mithila Bhojan is still trying to preserve its originality in the perspective that globalization and fast food have made 'taste' one-sided. This basic basis of diet has been able to keep the culture of Mithila alive.

Diversity in food: Factors and facilitators

In Mithila, food is not only a matter of physical needs but also a sense of home, family love, transmission of tradition and also the joy of intimacy . It is a method that flows with the rhythm of life, which always cooks the bread of happiness even if it is faced with scarcity. Often passed from mother to daughter, it is an undertaking that grows in family happiness - the tradition of cooking, cooking and being satisfied.

After the invasion of Mughals in Mithila, some women of high castes were imprisoned within the walls of the house. In this way, they started sharpening their skills to express their thoughts and enjoy creativity. In this process, their qualities such as painting, traditional singing, and behavioral skills got an opportunity to be improved .

Maithilani is always helping the men of Mithila to live a life of constant scarcity due to flood or famine with her creativity. As a result of this effort, Maithilani remained diligent and skilled in cooking as well as in other arts. Due to the contribution of Maithil women, the food of Mithila remained alive as an example of taste, satisfaction, balance and nutrition.

Most of those who have not left the ground in the storm of modernity, Maithil's yard can still look like a skilled artist's workshop. On the back of the hoe, you can always see materials like Adauri, Murauri, Kumhrauri, Tilauri with different names and characters, Bethe and other greens made by making a special shape with masa ghit (ledo), Amot made by drying ripe mango juice, Karkala leaves cut into segments by sticking them with masa ledo.

It is a must to see the wave of Tilkor (Golkankri) on the Nigale fence of every yard . These visuals are unspoken indicators of awareness of Mithila culture and cuisine. Dishes made with the use of such ingredients convey the message, 'Taste and good health can be achieved, purity and beauty can be enriched even with low cost and household items.'

Maithil women can also find cooking skills 'inbuilt' just as characteristics such as Mithila painting, singing ritual songs, mastery of festival procedures are naturally inherent. Therefore, after getting married and reaching the workhouse, the food cooked by a young woman is seen as her 'self' instead of just as food.

How organized, responsible and cultured she is and what path the family legacy will take now is assessed from there. Although it is not given much credit in our society, the art of cooking and baking is the greatest, agile and eternal art . There is a proverb in Maithili - 'Je neek khaet saeh neek bhojan baanet'

The place of taste in respect of health

In the Maithili prose work 'Varnaratnakar' written by Jyotiriswara Thakur in the fourteenth century, it is mentioned that the main food items of Mithila are rice, lentils, vegetables, curds, curd, sugar, fruits and milk . In Jyotirishwar's another Sanskrit text 'Prakrit Pangalam', a housewife who spreads ghee and rice on a banana leaf and feeds it is considered blessed. In Mithila tradition, there is a provision to eat four times a day. Regardless of what is eaten at other times, the main meal is dal, rice, vegetables, potato chokha, bhujia, taruwa. But there is a special saying in this food as well -

adime ghee aa antame dahi

tai bhojanke bhoja kahi

i.e. if there is ghee at the beginning and curd at the end, then the whole meal is done . Although it directly expresses the taste, it indirectly supports culture and health . Ghee has a scientific basis for smoothing the inner surface of the stomach and facilitating the digestion process. Ghee is considered a symbol of purity, purity and prosperity. Yogurt is considered a natural probiotic, which aids in digestion. At the end, there is scientific evidence that eating yogurt makes digestion easier, while culturally, eating yogurt at the end of a meal is a symbol of happiness and good fortune.

What is clear from this is that food has a deep connection with skill and culture as well as health in Mithila. Seasonal healthy foods are included in Mithila's regular diet. When the new year of Bikram Samvat begins with Judsheetal, Mithila's festival of nature and environment protection, Satuin is celebrated by eating satu on the first day.

Similarly, in Judsheetal, many dishes are cooked and eaten, including bean sprouts (sohijan) and bean sprouts. Thus, in Mithila, which is eaten as cooling food in summer, ingredients like badi and taruwa in rainy season, khichdi and ghee in winter, makhan and adoori (masyura) in autumn are used as food . Various celebrations and festivals are organized for the consumption of these materials.

Makar Sankranti is famous for its warming foods like ghee-khichdi and sugar-sesame, while Makhan, which has recently been introduced as a superfood, is the main offering of Kojagrat Poornima in Mithila. On this day, in some castes, a special ritual is organized at the home of the newly married bridegroom . Paan and Makhan are distributed throughout the village. It is said that Pan and Makhan are not found even in heaven. It is a wake-up call for taste and nutrition. Apart from this, the practice of cooking and eating Bagiya in Pus has its own characteristics. Similarly, fish and millet (millet) are eaten before preparing for Jitia, the fast that women do for their children. These foods, which are considered impure in other contexts, are indispensable in the context of jitya.

Other festivals also have their own food items specified . Food items such as Thakua, Bhusaba, Pidikiya, Dalipudi etc. can be taken under this . All of these are not just dishes and activities made for taste, they are also a digestive and healthy 'dietary philosophy' which is cooked and eaten according to the season.

Taruva has a special place in the diet of the Maithils. In some castes, pulses, vegetables, bhujia, and taruwa are placed in bowls around the plate in two-three waves, while in some castes, the rice on the plate is covered with taruwa. Tarwa is a dish cooked in oil. Tilkor, which is considered to be the most unique in taro, has the property of controlling blood sugar and strengthening the digestive system.

In Mithila's food, it was found that alas, which is considered to be a storehouse of many positivity including omega-3, was always used . Eating alas chutney is one thing, but cooking vegetables like gourd, kuvindo, kathar etc. with alas is a common practice of Mithila . Sakaraudi has a special place as a snack to be eaten at the end of the meal. Apart from being the original dish of Mithila, it is also remarkable in taste . Next is Makhan's khir . It is found that 90 percent of the total production of Makhan in the world is in Mithila. Makhan is now being called a 'superfood'.

The overall composition of Maithil cuisine

Mithila cuisine is not just a list of recipes but a complete philosophy of life. Seasons, juices and skills are combined with 'sachar', where the taste of time, thought and place are mixed with taste.

In Mithila, the special skill of cooking food is called 'Saantha' and the beautiful appearance after it is cooked is called 'Sachar' . Sachar is often used for special guests like son-in-law, Samdhi. The process in which the food material is kept in sufficient quantity so that it can be seen in a special texture is called 'Santha-sachar'. Not everyone has the ability to gather information . The elemental feature found in

food is not less significant . In Maithil food, a unique balance of cold and heat can be found in terms of weather, in which the body and soul are nourished and the confluence of taste and culture is experienced . The traditional cuisine of Mithila region is based on seasonal compatibility. With the change of seasons, the schedule of cooking ingredients in the kitchen also changes . Looking at it this way, it can be said that Mithila's Bhojan-chakra is a kind of 'Seasonal Song'. Although general information has been given above, at a glance, the seasonal ingredients used in Mithila's food cycle and their characteristics are worth discussing in detail -

spring (Chait-Vaisakh) : Satu, new vegetables of the season, mango tikula (chichila) including chutney, patua, laf etc. The balance of pickles . At this time, it is also customary to eat vegetables cooked by mixing banta and neem leaves. These foods help prepare the body for summer. Apart from food, during this time, the practice of consuming Gurjo juice (Amrita) with the family is also found in Mithila. Tarwa of Tilkor, Banta, Parval etc. is also eaten for taste .

Summer (June-June) : Food items useful to control heat are curd, satu, Jholila vegetables, Bharua Jhol of bitter gourd, Badi Jhol and greens are specially used . At such a time, traditionally, fresh vegetables are less available, instead of cabbage and raddish sukhuta, kumhrauri, murauri (radish mushyura). At this time, the process of making a wheel of karkala leaves and eating it also starts.

Rains (July-August)  :  As the choice of green vegetables in the garden is decreasing, the bags of badi, adoori, kumhrauri, murauri, biriya etc. made from gram flour are occupying space in the kitchen . The ol (crying bird) takes on special significance at this time . Along with ol' chutney, Jhol has also received a lot of respect . Along with tilkor, the use of parsley flowers and other materials is increasing. The Jitiya festival, which is celebrated by eating millet to make the body able to cope with any adverse conditions, also falls towards the end of this season .

Sharad (August-October) :  At this time, Dasain, a festival known as the festival of eating and feeding in Nepal, is also celebrated . Dussehra has a different form in Mithila. Dasain, Lakshmi Puja, Govardhan Puja, Bhaitika, Chhath, Sama-Chakeva etc. festivals are celebrated and it is desirable to call this season a fasting and festive season. Non-vegetarians also often keep fast till Navami during Dasai . Therefore, from the point of view of tradition, non-vegetarian food is rarely seen on Dasain. Apart from this, a special festival of eating makhan and paan is organized in Kojgara, while there is a special food combination of Chhath festival - Thakuwa, Bhusba Dates etc .

One vegetable has a special place in Bhojbhater of Mithila, which is called 'Dalna'. Dalna, known as Jogi vegetable in Nepali, acquires special significance during Chhath. Dalna vegetables are made by mixing many plants offered in Chhath Prasad. Chhath dalna is believed to be very sweet.

Hemant (November-Pus) : At this time, the harmony of food items is found to prepare the body to deal with the cold. Foods made with sugar are slowly cooked. The sequence of Murlai, Chudlai, Ramdana Lai etc. which is specially prepared on the day of Makar Sankranti starts when paddy is harvested in November .

hot khichdi and tata jholyukta curry-badi, ramruch to various tihun ventures begin . Badi is a specialty food that has secured its place in every season. The special dish of this time is bagiya . In modern times, the reader may recognize Bagiya as a Yomari of the Newar community .

In the first push after birth, it seems that Bagia is glorified by the undertaking of warming the cheeks of a newborn baby with a warm bagia. This process is called Pusautha . Sugar, khoa, ghat etc. are added inside the bagia to give it different taste and characteristics, while the milk bagia has a special attraction .

Shishir (January-February):   Tila Sankranti, which is celebrated on the first day of January, has cultural management of warming food to avoid cold. Sesame is predominant in the food items of this day or this season . On this day, it is customary to eat khichdi and taruwa including sesame seeds, chiurako seeds, and murhi seeds. Khamhaur (yam) holds a special place in

taruwa. At this time, ghee has gained a special place as an energy and heating food. After this comes some food items of a different nature in the context of the Phagu festival . Malpua is a cultural dish associated with Phagu.

Professionalism moving to the left

Even at a time when it is losing its identity due to the winds of the global food culture, Maithil food has gathered the original taste, local lifestyle and a warm feeling of indigeneity . The challenge now is to make this intangible heritage a proud part of business, research and the kitchen.

Some big hotels and institutions have taken important steps from time to time to promote Mithila food. To commercialize it, BBC Master Chef Santosh Shah started a systematic business of Maithil Bhojan as Mithila Thali at Ramanand Chowk in Janakpur .

His Mithila thali has been extended to Garidhara in Kathmandu via Jhamsikhel in Lalitpur. The Gitthlemal food that has been established in India, has bestowed enough lords to people, too, and Nbsp ;. Even in Rajbiraj, Lahan, Lalagunj, Birgunj, Birgunj, Birgunj, Birgunar, Birgunj, Birgunj, Birgunj, Jachashwar etc. also seems to be gradually taking professional formatly, and Nbsp ;..

in this article also missed many basic meals of depository; The food is called in the prevalent parable of food - Story-Breilak food, Kabucab, Methli-Break, Caller, Caller Vegetable and Nbsp ;.. This article does not appear to come from the king of the fruitage, if the king does not come from, and Nbsp;. As a detailed system would be prepared only about fish in Maithille, it is basically focused on the vegetarian meal line.