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[edit] The Meat Eating and Sikhism - A Non-Issue
[edit] FOREWARD
The topic of meat eating is a controversial one and the Sikh Guru's deemed it as not worthy of discussion. The following article should be viewed as an attempt to show how much of a non-issue meat eating is to Khalsa Sikhs. It should be noted that all translation of the Sri Guru Granth Sahib ji have been sought from www.srigranth.org.
[edit] Mistranslation and Misrepresentation of The Sri Guru Granth Sahib Ji
Some of the tukhs of the Sri Guru Granth Sahib Ji that are often mistranslated are as follows:
| 1. Those mortals who consume marijuana, flesh and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. (SGGS p1377) 2. You kill living beings and worship lifeless things, at your very last moment, You will suffer terrible pain. (SGGS p332) 3. Do not say that the Vedas are false, false are those who do not reflect. If in all is one god, then why does one kill the hen ? (SGGS p1350) 4. Bhagat Kabir says, that the best food is eating kichree (daal/lentils) where nectar sweet is the salt. You eat hunted meat, but which animal is willing to have their head cut ? (SGGS p1374) 5. In this dark age of Kali Yuga, people have faces like dogs; They eat rotting dead bodies for food. (SGGS p1242) 6. Falsehood is my dagger and to eat by defrauding is meat. (Guru Nanak Dev Ji. Sri Raaj p24) 7. Avarice is a dog, falsehood the sweeper and cheating the eating of meat. (Guru Nanak Dev Ji. Sri Raag p15) |
| Sri Guru Granth Sahib ji |
These Shabad's/Angs/Tukh are the common areas for disagreement between Vegetarian and Meat eating Sikhs.
Let us analyse each one of these one by one.
[edit] 1. Those mortals who consume marijuana, flesh and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. (SGGS p1337)
In this instance let us firstly add the Gurmukhi with the English:
| mukat padaarath paa-ee-ai thaak na avghat ghaat. 231 kabeer ayk gharhee aaDhee gharee aaDhee hooN tay aaDh. He obtains the treasure of liberation, and the difficult road to the Lord is not blocked. 231 |
Taking out the sentence we see
| kabeer bhaaNg maachhulee suraa paan jo jo paraanee khaaNhi. Kabeer, those mortals who consume marijuana, fish and wine - tirath barat naym kee-ay tay sabhai rasaatal jaaNhi. 233 |
| Sri Guru Granth Sahib Ji |
Firstly note that maachlee is not flesh, but is indeed fish. The word in Punjabi for flesh is maas. Then secondly one must ask, why is there a forbidding in the consumption of fish specifically. The answer lies in reading the entire paragraph and a picture emerges. In the last two lines the statement is made:
| kabeer ja-o garihu karahi ta Dharam kar naahee ta kar bairaag. Kabeer, if you live the householder's life, then practice righteousness; otherwise, you might as well retire from the world. bairaagee banDhan karai taa ko bado abhaag. 243 |
| Sri Guru Granth Sahib Ji |
Now putting this in its entire context what Bhagat Kabir is actually criticising in the rich and those in power. The thrill seekers, who are addicted to their senses and those addicted to the 5 thieves. Kabir was born around the area of Benares, and was brought up in a poor Muslim weavers family. He saw the excesses of the rich around him, while the poor starved. Foods like fish and wine were associated with the rich who had an excessive disposable income. Marijuana was associated with either idol people or those who had time and money to waste. Kabir abhorred this, and this statement is a social comment about the excesses of the rich. At the end he clearly states, that those people who do their duties as householders (i.e. work hard, care for other etc) are the ones who will be liberated, and those who live by excesses will suffer. One cantherefore clearly see that this is in no way a comment about eating meat (because of mistranslation) or about avoiding certain foods (as has been misrepresented).
[edit] 2. You kill living beings and worship lifeless things, at your very last moment, You will suffer terrible pain. (SGGS p332)
Again let us put this into its correct context:
| ik-oNkaar satgur parsaad. jeevat pitar na maanai ko-oo moo-ayN siraaDh karaahee.
|
| Sri Guru Granth Sahib ji |
Quite clearly when put into context this is nothing to do with meat eating. What is being alluded to is Hindu sacrificial rituals (eg Anustarani http://www.sanskrit.org/www/Rites%20of%20Passage/ancestors2.html) where animals were sacrificed on the funeral pyre, ancestors or to deities. Yet the Brahmins who performed these rituals were themselves devout vegetarians. This is a comment about the futility of animal sacrifices to stone idols and dead ancestors. It is a comment on hypocrisy.
[edit] 3. Do not say that the Vedas are false, false are those who do not reflect. If in all is one god, then why does one kill the hen ? (SGGS p1350)
Again, let us put this into context:
| bayd katayb kahhu mat jhoothay jhoothaa jo na bichaarai. ja-o sabh meh ayk khudaa-ay kahat ha-o ta-o ki-o murgee maarai.
|
| Sri Guru Granth Sahib ji |
First point to note is that halaal and bismil, does not mean kill but refers to a specific form of ritual slaughter. Put into context this is a comment on the Muslim sacrifice ritual where either a goat or a chicken is kept in the confines of the home and then ritually slaughtered as obeisance to Abraham. Kabeer is mocking the futility of this ritual and saying, that why are you doing this sacrifice just to emulate God’s asking of Abraham to kill his only son? It is a futile gesture that will not sway God. Abraham was sacrificing his son to God, however all the sacrifice in this instance has achieved is destruction of the outer shell of the chicken. The soul won’t travel to God, but merely to another form. One can only understand this if one has a basic grasp of history. In this instance the person who tried to use this tukh as an anti-meat quotation was unaware of the Koranic context and had an extremely poor knowledge of Semitic history.
[edit] 4. Bhagat Kabir says, that the best food is eating kichree (daal/lentils) where nectar sweet is the salt. You eat hunted meat, but which animal is willing to have their head cut ? (SGGS p1374)
Let us add this to the correct context:
| oraa gar paanee bha-i-aa jaa-ay mili-o dhal kool. kabeeraa Dhoor sakayl kai puree-aa baaNDhee dayh.
|
| Sri Guru Granth Sahib ji |
At one level this is a mistranslation and at another misrepresentation of the context within which this is written:
| kabeer khoob khaanaa kheechree jaa meh amrit lon. Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt. hayraa rotee kaarnay galaa kataavai ka-un. |
| Sri Guru Granth Sahib ji |
In the above Gurmukhi, there is no mention of meat whatsoever. hayraa rotee kaarnay galaa kataavai ka-un, means literally, who would cut their own throat to eat food. The person who has tried to translate this has added his/her own spin .What this is actually saying is that to the follower of the Guru or one who has been touched by God a simple dish of Kheechree (lentils and rice), flavoured with salt is enough. To have something more exotic to eat you would not cut your own throat (the western equivalent would be to cut your own nose off to spite your face). In no way is this tukh anything to do with meat eating and the person who has misrepresented and mistranslated it should be held to account for his/her actions.
[edit] 5.In this dark age of Kali Yuga, people have faces like dogs; They eat rotting dead bodies for food. (SGGS p1242)
Again, let us put this into context:
| salok mehlaa 1. kal ho-ee kutay muhee khaaj ho-aa murdaar. Shalok, First Mehl: |
| Sri Guru Granth Sahib ji |
At first glance one notices that this paragraph is clearly a metaphor for people who behave like dogs. The dog is a scavenger, hunts in packs, fights within its pack, eats practically anything it can find etc etc. This entire Ang talks about people greed and those that lack honour when they are alive.
The second point to note is the mistranslation. Murdaar is not the word for meat. Murdaar is a reference to people who are dead. In other words people are acting so much like dogs that when people have died they gather round to get as much as they can. A good analogy would be inheritance, where is some instances people try and contest them or try and grab for themselves as much as they can. In India, it has not been unusual to murder siblings of inheritance disputes. In fact the word Murder in the English language has come from the word Murdaar.
[edit] 6. Falsehood is my dagger and to eat by defrauding is meat.
(Guru Nanak Dev Ji. Sri Raaj p24
Let us again see this in context:
| sireeraag mehlaa 1 ghar 4. ayk su-aan du-ay su-aanee naal.
|
| Sri Guru Granth Sahib ji |
Again this is similar to the above translated Shabad. The Guru is clearly making an analogy between people who are acting like dogs. He is even saying that they are barking like dogs.
| koorh chhuraa muthaa murdaar. Falsehood is my dagger; through deception, I eat the carcasses of the dead. |
| Sri Guru Granth Sahib ji |
Again Murdaar does not mean meat at all. Murdaar refers to dead people, and how people are literally fighting over one another to get what they think is theirs. They are so consumed with greed and selfishness that they care not for one another, clearly nothing to do with meat eating.
[edit] 7. Avarice is a dog, falsehood the sweeper and cheating the eating of meat. (Guru Nanak Dev Ji. Sri Raag p15)
Let us put this last shabad in context with its correct translation:
| sireeraag mehlaa 1. lab kutaa koorh choohrhaa thag khaaDhaa murdaar.
|
| Sry Guru Granth Sahib ji |
Again clearly a mistranslation and mischief making on the part of someone who wishes to convey a certain message.
|
lab kutaa koorh choohrhaa thag khaaDhaa murdaar. |
| Sry Guru Granth Sahib ji |
Again Murdaar is not Meat but is dead people. The entire Ang is talking about people who fall prey to the 5 thieves, Kaam, Krodh, Moh, Lobh and Hankaar.
[edit] MOTIVATIONS BEHIND MISTRANSLATION AND MISREPRESENTATION
There are several reasons behind why these mistranslations and misrepresentations have occurred:
- The publishers have a lack of education and do not understand the meaning of words in Gurmukhi and the correct translation into English.
- In their eagerness to promote their own brand of Sikhism (Sant, Jatha etc) they have deliberately allowed mistranslation and misrepresentation.
- Genuine abhorrence of killing animals can be a motivation too (eg those people that believe in Animal Rights), however Sikhism should not be used as a tool to promote such agendas.
- Poor knowledge of history and the context in which the Guru’s and Bhaghats wrotes these Angs is a factor too. This can lead to a misrepresentation.
In conclusion one can only say that it is very important that Sikh institution promote a clear and concise programme where only those with a certain amount of knowledge in Sikh History and the Sikh Language, should be officially sanctioned as being translators for the Sri Guru Granth Sahib ji.
[edit] THE 84 MILLION INCARNATION ARGUMENT – ANIMAL, VEGETABLE, MINERAL.
The other argument that has been made over this issue is that there is some sort of hierarchy of incarnations within Sikhism of incarnations. Life goes through many incarnations (up to 84 million) before becoming human. In other words, life takes the form of incarnation in plant form, then animal, and then human. The idea being that animal form spiritually is closer to man. Biologically this maybe true, however, spiritually within Sikhism, this could not be further from the truth.
On page 176 of the Sri Guru Granth Sahib Ji, the following is written:
| ga-orhee gu-aarayree mehlaa 5. ka-ee janam bha-ay keet patangaa.
|
| Sri Guru Granth Sahib ji |
Reading this Shabad one can clearly see that the Sri Guru Granth Sahib Ji does not attach any particular order to how life is incarnated. Infact it states:
| ka-ee janam sail gir kari-aa. In so many incarnations, you were rocks and mountains; ka-ee janam garabh hir khari-aa. ka-ee janam saakh kar upaa-i-aa. |
| Sri Guru Granth Sahib ji |
If you were to apply the logic of those that claim spiritually animal life is closer to human, then according to this a rock then becomes an aborted human foetus, then becomes a plant! It is only after this one becomes human. Surely then a plant is a closer form of life to human?
The Sri Guru Granth Sahib ji only proclaims one life form as being so precious. On page 50 of the Sri Guru Granth Sahib ji it states:
| sireeraag mehlaa 5 ghar 2. go-il aa-i-aa go-ilee ki-aa tis damf pasaar.
|
| Sri Guru Granth Sahib ji |
So clearly, the Sri Guru Granth Sahib ji sees plants, animals, and minerals, on one level in terms of life, and then human form on another. To take the life of a plant is the same as an animal in terms of spirituality. The following Shabad although a metaphor for how people who speak the truth are treated, clearly shows the mind of the Guru’s when seeing life in all its form, be it plant, mineral or animal:
Page 143 of the Sri Guru Granth Sahib Ji
| mehlaa 1. vaykh je mithaa kati-aa kat kut baDhaa paa-ay.
|
| Sri Guru Granth Sahib ji |
The folly of the argument that spiritually one is committing a bigger sin when killing an animal than a plant is a foolish one. The biological argument is a different one and is not tackled within the Sri Guru Granth Sahib ji, but that in itself shows, the choice of whether or not to eat meat is a personal one and has nothing to do with the Sikh religion.
[edit] MEAT EATERS, ONLY EAT FOR TASTE OR DO VEGETARIANS AS WELL?
The most absurd argument that has been come across is that meat eaters only eat for taste, and too satisfy their taste buds. It is a selfish desire in other words, based on Greed and Egotism. The basis of this argument falls down with the fact that Vegetarian dishes (particularly on the Indian Subcontinent), are the most varied and most tasty of all dishes. To say that a vegetarian hates every mouthful of eating an Aubergine and Potatoes Curry and a meat eater loves every mouthful of Liver is indeed the weakest of all arguments. In fact page 61 of the Sri Guru Granth Sahib ji states:
| jit tan naam na bhaav-ee tit tan ha-umai vaad. gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad.
|
| Sri Guru Granth Sahib ji |
[edit] MEAT EATING PROMOTES DEVIANT BEHAVIOUR OR DOES IT?
There is a train of thought amongst certain Sikhs that meat eating promotes cruel, aggressive or lustful behaviour. There have been numerous examples to show that this is simply not true. For example Adolf Hitler was a vegetarian, yet he was very cruel. In terms of aggressive behaviour, we have our own Sant Jarnail Singh Bhindranwala, who was a staunch vegetarian, yet very aggressive. The Kuka’s (Namdharia’s), were very violent and aggressive yet were strict vegetarians. As for lustful behaviour, one only has too look at the list of A list celebrities who are vegetarians and note their lustful behaviour.
This argument is a ridiculous one and is not mentioned anywhere within the Sri Guru Granth Sahib ji. It is true however, many vegetarians do suffer from anaemia (lack of iron), and this causes tiredness (and therefore probably more passive behaviour), however, this is again outside the scope of this essay.
[edit] HUKAMNAMA ALLEGED TO HAVE BEEN WRITTEN BY THE 6TH MASTER
Some pro-vegetarian sections of the Sikh following have produced an alleged Hukamnama that states that the Sikhs of the East were not to go near meat. Unfortunately, the sources that have produced this Hukamnama, have not been able to back it up with any evidence of its genuineness, from any Sikh scholars of note. There have been statements to the effect that Ganda Singh found this document and indeed published it (Two collections of Hukamnamas are available in print form, one edited by Dr. Ganda Singh published in 1968 by Punjabi University and the S.G.P.C), but this has not been verified by any of his contemporaries or any other Sikh scholars..
Historical evidence, in fact contradicts what Guru Hargobind ji was actually like. He was an avid hunter and warrior. Again this fact some have tried to dismiss as Guruji giving Mukhti to animals souls. This, however, contradicts the Guru’s own philosophy which clearly states that only God is capable of granting such things.
Infact Bhai Gudas in his Vars States:
| Just as one has to tie pail's neck while taking out water, Just as to get Mani, snake is to be killed |
| Bhai Gurdas, Var-34, pauri 13 |
In fact such a hukamna would indeed contradict the one Guru Gobind Singh ji sent to his Sikhs in Kabul (ADVANCED STUDIES IN SIKHISM by Jasbir Singh and Harbans Singh.):
| "Sarbat sangat Kabul Guru rakhe ga Tusa ute asaadee bahut khusi hai Patshahi Dasvi To the entire sangat at Kabul. |
| Signature of 10th Guru
Jeth 26, 1756 Bikrami 23rd May 1699 A.D |
As we know, there is no contradiction in the Guru’s message.
It should be noted also that there are a number of Hukamnama’s that have been found that also purport Sikhs to adopt Brahmanical religious tenets.
[edit] WHAT ARE THE VIEWS OF PROMINENT SIKH SCHOLARS ON THIS ISSUE?
Misconceptions About Eating Meat - Comments of Sikh Scholars
| Throughout Sikh history, there have been movements or subsects of Sikhism which have espoused vegetarianism. I think there is no basis for such dogma or practice in Sikhism. Certainly Sikhs do not think that a vegetarian's achievements in spirituality are easier or higher. It is surprising to see that vegetarianism is such an important facet of Hindu practice in light of the fact that animal sacrifice was a significant and much valued Hindu Vedic ritual for ages. Guru Nanak in his writings clearly rejected both sides of the arguments - on the virtues of vegetarianism or meat eating - as banal and so much nonsense, nor did he accept the idea that a cow was somehow more sacred than a horse or a chicken. He also refused to be drawn into a contention on the differences between flesh and greens, for instance. History tells us that to impart this message, Nanak cooked meat at an important Hindu festival in Kurukshetra. Having cooked it he certainly did not waste it, but probably served it to his followers and ate himself. History is quite clear that Guru Hargobind and Guru Gobind Singh were accomplished and avid hunters. The game was cooked and put to good use, to throw it away would have been an awful waste. |
| Sikhs and Sikhism by I.J. Singh, Manohar, Delhi |
| The ideas of devotion and service in Vaishnavism have been accepted by Adi Granth, but the insistence of Vaishnavas on vegetarian diet has been rejected. |
| Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar |
| Commenting on meat being served in the langar during the time of Guru Angad: However, it is strange that now-a-days in the Community-Kitchen attached to the Sikh temples, and called the Guru's Kitchen (or, Guru-ka-langar) meat-dishes are not served at all. May be, it is on account of its being, perhaps, expensive, or not easy to keep for long. Or, perhaps the Vaishnava tradition is too strong to be shaken off. |
| A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi |
| As a true Vaisnavite Kabir remained a strict vegetarian. Kabir far from defying Brahmanical tradition as to the eating of meat, would not permit so much, as the plucking of a flower (G.G.S. pg 479), whereas Nanak deemed all such scruples to be superstitions, Kabir held the doctrine of Ahinsa or the non-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed and even encouraged, the use of animal flesh as food. Nanak has exposed this Ahinsa superstition in Asa Ki War (G.G.S. pg 472) and Malar Ke War (G.G.S. pg. 1288). |
| Philosophy of Sikhism by Gyani Sher Singh (Ph.D), Shiromani Gurdwara Parbandhak Committee. Amritsar |
| The Gurus were loath to pronounce upon such matters as the eating of meat or ways of disposing of the dead because undue emphasis on them could detract from the main thrust of their message which had to do with spiritual liberation. However, Guru Nanak did reject by implication the practice of vegetarianism related to ideas of pollution when he said, 'All food is pure; for God has provided it for our sustenance' (AG 472). Many Sikhs are vegetarian and meat should never be served at langar. Those who do eat meat are unlikely to include beef in their diet, at least in India, because of their cultural proximity to Hindus. |
| A Popular Dictionary of Sikhism, W.Owen Cole and Piara Singh Sambhi, England |
| In general Sikhism has adopted an ambivalent attitude towards meat eating as against vegetarianism. But if meat is to be taken at all, Guru Gobind Singh enjoined on the Khalsa Panth not to take kosher meat ie. Halal meat slaughtered and prepared for eating according to the Islamic practice. In fact it is one of the kurahits for every amritdhari Sikh. One who infringes it becomes patit (apostate). |
| Sikhism, A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi |
| A close study of the above-mentioned hymns of Guru Nanak Dev clarifies the Sikh standpoint regarding meat-eating. The Guru has not fallen into the controversy of eating or not eating animal food. He has ridiculed the religious priests for raising their voice in favour of vegetarianism. He called them hypocrites and totally blind to the realities of life. They are unwise and thoughtless persons, who do not go into the root of the matter. According to him, the water is the source of all life whether vegetable or animal. Guru Nanak Dev said. "None of the grain of corn is without life. In the first place, there is life in water, by which all are made green" (Var Asa M.1, p. 472). Thus there is life in vegetation and life in all types of creatures. |
| Real Sikhism by Surinder Singh Kohli, Harman Publishing, New Delhi |
| The Gurus neither advocate meat nor banned its use. They left it to the choice of the individual. There are passages against meat, in the Adi Granth. Guru Gobind Singh however prohibited for the Khalsa the use of Halal or Kutha meat prepared in the Muslim ritualistic way. |
| Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, Delhi |
| There are no restrictions for the Sikhs regarding food, except that the Sikhs are forbidden to eat meat prepared as a ritual slaughter. The Sikhs are asked to abstain from intoxicants. |
| Introduction to Sikhism by G.S. Sidhu, Shromini Sikh Sangat, Toronto |
| According to the Maryada booklet 'Kutha', the meat prepared by the Muslim ritual, is prohibited for a Sikh. Regarding eating other meat, it is silent. From the prohibition of the Kutha meat, it is rightly presumed that non-Kutha meat is not prohibited for the Sikhs. Beef is prohibited to the Hindus and pork to the Muslims. Jews and Christians have their own taboos. They do not eat certain kinds of meat on certain days. Sikhs have no such instructions. If one thinks he needs to eat meat, it does not matter which meat it is, beef, poultry, fish, etc., or which day it is. One should, however, be careful not to eat any meat harmful for his health. Gurbani's instructions on this topic are very clear. "Only fools argue whether to eat meat or not. Who can define what is meat and what is not meat? Who knows where the sin lies, being a vegetarian or a non-vegetarian?" (1289) The Brahmanical thought that a religious person should be a vegetarian is of recent origin. Earlier, Brahmans had been eating beef and horse meat. In conclusion, it is wrong to say that any person who eats meat (of course Kutha, because of the Muslim rituals is prohibited) loses his membership of the Khalsa and becomes an apostate. |
| The Sikh Faith by Gurbakhsh Singh, Canadian Sikh Study and Teaching Society, Vancouver |
| The above discussion leads us to the conclusion that the Sikh Gurus made people aware of the fact that it is very difficult to distinguish between a plant and an animal, therefore, it is difficult to distinguish between a vegetarian and a non-vegetarian diets and there is no sin of eating food originating from plants or animals. |
| Scientific Interpretation of Gurbani, Paper by Dr. Devinder Singh Chahal |
| The practice of the Gurus is uncertain. Guru Nanak seems to have eaten venison or goat, depending upon different janamsakhi versions of a meal which he cooked at Kurukshetra which evoked the criticism of Brahmins. Guru Amardas ate only rice and lentils but this abstention cannot be regarded as evidence of vegetarianism, only of simple living. Guru Gobind Singh also permitted the eating of meat but he prescribed that it should be Jhatka meat and not Halal meat that is jagged in the Muslim fashion. |
| Mini Encyclopaedia of Sikhism by H.S. Singha, Hemkunt Press, Delhi. |
[edit] THE KUTTHA MEAT ARGUMENT – KUTTHA MEANS ALL MEAT OR DOES IT?
[edit] What is Kuttha meat?
Punjabi-English Dictionary, Punjabi University, Dept. of Punjabi Lexicography, Published Dec. 1994. "Kuttha: meat of animal or fowl slaughtered slowly as prescribed by Islamic law."
Punjabi English Dictionary, Singh Bros., Amritsar "Kuttha: Tortured, killed according to Mohammedan law."
| In the Rehit Marayada (http://www.sgpc.net/rehat_maryada/section_six.html), Section Six, it states: The undermentioned four transgressions (tabooed practices) must be avoided |
| Sikh Rehit Maryada |
There have been some quarters who have been at pains to create confusion over the word Kuttha. There is no confusion over this word, and the Sri Guru Granth Sahib ji is proof of this.
In the following Ang Guru Nanak condemns Brahmins, who serve their Muslim rulers stating they are acting like pseudo-Muslims. In this Ang there is a line which clearly refers to Kuttha as meat which has had Muslim prayers read over it. Kuttha, however, can meat any meat that is killed in a ritualistic manner.
| mehlaa 1. maanas khaanay karahi nivaaj. First Mehl: |
| Sri Guru Granth Sahib ji |
Hence, it is clear that Kutha does not mean all meat at all, it means specifically Halal Meat, but in the wider context it can mean meat that is ritually slaughtered.
[edit] AN AMRIT-DHARI DOES NOT EAT MEAT OR DOES HE?
This clearly a falicy, since the rules that guide and Amritdhari are from the Rehit-Marayada, which places no taboo on meat eating.
[edit] EYE WITNESS ACCOUNTS OF EUROPEAN TRAVELLERS OF SIKH DIET DURING THE 18TH AND 19TH CENTURY
There are a number of eyewitness accounts from European travellers as to t the eating habits of Sikhs. Although there is no prohibition on Sikhs for eating beef, it is clear that Sikhs as a mark of respect for their Hindu neighbours did not partake in eating beef:
| The Seiks receive Proselytes of almost every Cast, a point in which they differ most materially from the Hindoos. To initiate Mohammedans into their mysteries, they prepare a Dish of Hogs legs, which the Converts are obliged to partake of, previous to admission………………..They are not prohibited the use of Animal food of any kind, excepting Beef, which they are rigidly scrupulous in abstaining from. |
| John Griffiths writes in February 17th 1794 |
| The seiks are remarkably fond of the flesh of the jungle hog, which they kill in chase: this food is allowable by their law. They likewise eat of mutton and fish; but these being unlawful the Brahmins will not partake, leaving those who chose to transgress their institutes to answer for themselves. |
| William Francklin in his writing about Mr George Thomas 1805 |
It is clear from the above that there is a clear distinction between Sikhs (meat eaters), and those who chose to follow Brahmanical practices (Vegetarians), however there appears to be no dispute over this issue as people are allowed to decide for themselves.
The following is an Extract from an officer in the Bengal Army and is taken from the Asiatic Annual Register 1809:
| Now become a Singh, he is a heterodox, and distinct from the Hindoos by whom he is considered an apostate. He is not restricted in his diet, but is allowed, by the tenets of his new religion, to devour whatever food his appetite may prompt, excepting beef. |
| Asiatic Annual Register 1809 |
Clearly, this gives us an idea that even independent observers of Sikhs who saw their eating habits. These Sikhs were around some 100 years after the demise of the last physical Sikh Guru and represented hardcore Sikh philosophy at that time.
[edit] WHY MEAT IS NOT SERVED IN LANGAR
The reason why meat is not served at langar in the Gurdwaras is because langar is supposed to be a symbol of equality of mankind where all people no matter what race, religion or caste can eat together in the atmosphere of brotherhood. Hindu, Sikh, Muslim, it does not matter who they are. Different religions have different dietary restrictions. Hindus cannot eat cow, muslims cannot eat pork and will only eat halal meat. Jews will only eat kosher meat, others cannot eat fish or eggs. But in a gurdwara langar, it does not matter what their dietary taboos or religious beliefs are, the food is designed so that all can eat together and no one will be offended or not be able to partake of the meal.
[edit] WHY JHATKA MEAT?
What is Jhatka Meat and Why?
Jhatka meat is meat in which the animal has been killed quickly without suffering or religious ritual.
| We must give the rationale behind prescribing jhatka meat as the approved food for the Sikhs. According to the ancient Aryan Hindu tradition, only such meat as is obtained from an animal which is killed with one stroke of the weapon causing instantaneous death is fit for human consumption. However, with the coming of Islam into India and the Muslim political hegemony, it became a state policy not to permit slaughter of animals for food, in any other manner, except as laid down in the Quran - the kosher meat prepared by slowly severing the main blood artery of the throat of the animal while reciting verses from the Quran. It is done to make slaughter a sacrifice to God and to expiate the sins of the slaughter. Guru Gobind Singh took a rather serious view of this aspect of the whole matter. He, therefore, while permitting flesh to be taken as food repudiated the whole theory of this expiatory sacrifice and the right of ruling Muslims to impose iton the non-Muslims. Accordingly, he made jhatka meat obligatory for those Sikhs who may be interested in taking meat as a part of their food. |
| Sikhism, A Complete Introduction, Dr. H.S.Singha & Satwant Kaur, Hemkunt Press |
| And one semitic practice clearly rejected in the Sikh code of conduct is eating flesh of an animal cooked in ritualistic manner; this would mean kosher and halal meat. The reason again does not lie in religious tenet but in the view that killing an animal with a prayer is not going to enoble the flesh. No ritual, whoever conducts it, is going to do any good either to the animal or to the diner. Let man do what he must to assuage his hunger. If what he gets, he puts to good use and shares with the needy, then it is well used and well spent, otherwise not. |
| Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers. |
[edit] THE FINAL AUTHORITY
Guru Nanak Devji tackled this entire issue head on and rubbished the claims of so called spiritual people who thought themselves more pious and religious simply because they did not eat meat.
Page 1289 Sri Guru Granth Sahib Ji
| mehlaa 1. maas maas kar moorakh jhagrhay gi-aan Dhi-aan nahee jaanai.
|
| Sri Guru Granth Sahib ji |
This Shabad specifically deals with the arguments that rage today about spirituality and meat eating. The purpose of this essay, stated in the beginning is not to look at meat eating’s pro’s and con’s in terms of the wider biological debate, but to look at I terms of Sikhism and spirituality. As Sikh, one should be concerned with getting into the triviality of such worthless debates and certainly one should not mistranslate, or misrepresent the Sri Guru Granth Sahib ji to back up a certain point of view.
[edit] OTHER EVIDENCE
There have always been vegetarian Sikhs, and there have always been Meat eating Sikhs and the two groups have happily sat together and consumed a mutually acceptable Vegetarian Langar side by side. So why in the 20th and 21st Century has this issue caused so much debate and controversy?
This maybe traced back to the Times of the British Raj and encouragement of recruitment of Sikhs into the British Army. Many new converts to Sikhism came into the fold, many of whom still practiced Hindu Vaishnav practices of strict vegetarianism.
This need to cause division amongst Sikhs may even be traced earlier. In ‘Mobad’ Dabistan-I Mazahib 1645-46, the author states:
| Many person became his disciples. Nanak believed in the Oneness of God and in the way that it is asserted in Muhammadan theology. He also believed in transmigration of souls. Holding wine and pork to be unlawful, he had [himself] abandoned eating meat. He decreed avoidance of causing harm to animals. It was after his time that meat-eating spread amongst his followers. Arjan Mal, who was on of his lineal succesors, found this to be evil. He prohibited people from eating meat, saying “This is not in accordance with Nanak’s wishes”. Later, Hargobind, son of Arjan Mal, ate meat and took to hunting. Most of their [the Gurus] followers adopted his practice. |
| Mobad’ Dabistan-I Mazahib 1645-46 |
Now clearly we know the message of the Guru’s was uniform. It was not that they contradicted each other on issues such as meat eating. If some of this authors writings are to be believed as factual, then one can only conclude that some of the Guru’s were indeed vegetarian and some meat eaters, but it was not an issue that mattered to them or which they attached importance to. The author in this instance has liberally applied his own thoughts in order to show a contradiction amongst the Sikh Guru’s teaching and possibly a mean to exploit division. There was no contradiction in Sikh thought from the First Master to the Last.
[edit] Food For Thought[1]
Meat classifed with good foods such as bread, not bad foods such as wine
| The body is the bottle, self-conceit is the wine, and desire is the company of drinking companions. The glass of the mind’s longing is filled to overflowing with falsehood; the Messenger of Death is the bartender. Drinking in this wine, O Nanak, one takes on countless vices and corruption. So make spiritual wisdom your molasses, and the Praise of God your bread; let the Fear of God be the dish of meat. O Nanak, this is the true food; let the True Name be your only Support. |
| Baba Mardana, Bihagara, pg. 553 |
In the society of the times meat was avoided by Hindus and certain kinds by the Muslims. The Gurus tried to explain to these people that it was not eating meat was not the real sin but:
Taking anothers right is the real thing to be avoided
| "Nanak, another's right is swine for him (the Musalman) and cow for him (the Hindu)." |
| (Guru Nanak, pg. 141) |
Falsehood is the real thing to avoid
| "By uttering falsehood, man eats meat, Yet, he goes to admonish others. Such appears to be the leader, O' Nanak! who himself is beguiled and beguiles his comrades." |
| (Guru Nanak, Slok, pg. 140) |
| "Falsehood is my dagger and to eat by defrauding is meat." |
| (Guru Nanak, Sri Rag, pg. 24) |
Evil intellect, heartlesness, slander and wrath are the real things to avoid
| “Evil-intellect is the she drummer, heartlessness is the butcheress, other’s slander in the heart is a sweepress and deceitful wrath is a pariah-woman” |
| (Guru Nanak, Slok, pg. 91) |
Avarice, falsehood, cheatings and slander are the real things to avoid
| “Avarice is a dog., falsehood the sweeper and cheating the eating of meat. Slandering others solely amounts to puting other’s filth in ones own mouth and fire of wrath is a pariah.” |
| (Guru Nanak, Sri Rag, pg.15) |
The Gurus clearly stated what are sins throughout the Guru Granth Sahib, nowhere is eating meat mentioned as being one of these sins.
| "Taking halter, men go out at night to strangle others, but the Lord knows all, O mortal. Concealed in places they look at other women. They break into places, difficult to acceess and enjoy wine deeming it sweet. Over their respective misdeeds, they shall themselves afterwards regret. Azrail, the courier of death shall crush them like the mill full of sesame." |
| (Guru Arjan Dev, Pauri, pg. 315) |
| "Renounce sexual pleasures, wrath, falsehood and calumny, forsake worldly valuables and dispel pride. Put aside the lust for belles and leave worldly love. Then shalt thou obtain the bright Lord amidst the dark world. Eschew self-adoration, egotism and affection for thy sons and wife. Shed thirst and desire for wealth and embrace love for the omnipresent Lord. Nanak, he, in whose mind the True One abides, through the True Gurbani gets absorbed in God's Name." |
| (Guru Ram Das, pg. 141) |
| "Abandon lust, wrath, avarice and worldly love. Thus be rid of both birth and death. Distress and darkness shall depart from thy home, when, within thee, the Guru implants wisdom and lights the Divine lamp. He, who serves the Lord crosses the sea of life. Through the Guru, O slave Nanak, the entire world is saved." |
| (Guru Arjan Dev, Gauri, pg. 241) |
| "In the fire of desire, avarice, arrogance and excessive egotism the man is burning. He repeatedly goes, comes and loses his honour. His life he wastes away in vain. Rare is the person who understands Gurbani." |
| (Guru Amar Das, Majh, pg 120) |
The superstitions of the impurity of certain foods such as meat exposed and the real emphasis revealed:
| "If the principle of impurity be admitted, then there is impurity everywhere. In cow-dung and wood there are worms. |
|
(Guru Nanak, Slok, pg. 472) |
| "What can be achieved by eating and what by dressing, so long as that True Lord abides not in the man's mind? What is fruit, what clarified butter and sweet molasses, what fine flour and what meat? What is rainment and what comfortable couch to enjoy sexual intercourse and revelments? Of what use is an army and of what the mace-bearers, servants and coming and dwelling in mansions? Nanak, without the True Name, the entire paraphernalia is perishable." |
| (Guru Nanak, pg. 142) |
| "The True food is the Lord's love. So says the True Guru. With the True food I am appeased and with Truth I am delighted." |
| (Guru Angad, Pauri, pg. 146) |
| "The world-hardened men, who eat poison by repeatedly telling lies, the Lord Himself has led astray. They know not the ultimate reality of departure, and increase the poison of lust and wrath." |
| (Guru Amar Das, Pauri, pg. 145) |
| "Without the Name all, which man wears and eats is poison. By praising the True Name one merges in the True Master." |
| (Guru Nanak, Pauri, pg.144) |
| "By reading and reciting men grow weary but they obtain not peace. By desire they are consumed, and they have no knowledge of it. Poison they purchase and for the love of poison they are thirsty. By telling lies they eat poison." |
| (Guru Amrar Das, Majh, pg. 120) |
| "I have tasted and seen all other relishes but to my mind the God's dainty is the sweetest of all." |
| (Guru Arjan Dev, Majh, pg.100) |
| "Do thou only that by which filth may not attach to thee, and this soul of thine may remain awake in singing God's praises. Meditate on the One Lord, and think not duality. |
| ( Guru Arjan Dev, Gauri, pg. 199) |
| "Let somone sing, someone hear, someone reflect on, someone preach the Name of God and somone fix it in his mind, he shall forthwith be saved. His sins shall be effaced, he shall become pure and his filth of many births shall be washed off. In this world and the next world, his countenance shall be bright, and mammon shall not affect him. He is the man of wisdom, he the vegetarian, he the divine and the man of wealth; He is the hero, and he is of high family, who has meditated on the Fortunate Lord." |
| ( Guru Arjan Dev, Pauri, pg. 300) |
| "Self-conceit and wealth are all poison. Attached therewith, man ever suffers loss in this world. By pondering on the Name, the Guru-ward earns the profit of God's wealth. By placing God and God's elixir in the mind, the poison of the filth of ego is removed." |
| ( Guru Ram Das, Slok, pg. 300) |
| "The attachment of all the visible objects is all impurity. Due to this, the mortal dies and is reborn again and again. Impurity is in fire, air and water. Within all the food, which we eat, there is pollution. Defilement is in mans actions as he performs not God's worship." |
| ( Guru Amar Das, Gauri Guareri, pg. 229) |
| "Without the Name all, which man wears and eats is poison. By praising the True Name one merges in the True Master." |
| ( Guru Nanak, Pauri, pg.144) |
| "The True food is the Lord's love. So says the True Guru. With the True food I am appeased and with Truth I am delighted." |
| ( Guru Angad, Pauri, pg. 146) |
The vegetable feels pain just as the animal does, there is no difference.
| "See, that the sugarcane is sheared. After cleansing and chopping off its plumes, its feet are bound to form it into bundles. Placing it in between the wooden rollers of the press, they crush and award it punishment. Extracting the juice, they put it in the cauldron and it groans as it burns. Even the empty crushed cane is collected and is burnt in the fire. Nanak, how the sweet-leaved sugar-cane is treated, come and see, O’ people!" |
| ( Guru Nanak, Slok, pg. 143) |
Glorious God is compared not only to the fish and the net but also to a fisherman - a killer of fish for food.
| "He Himself is the fisherman and the fish and Himself the water and the net. He Himself is the metal ball of the net and Himself the bait within." |
| ( Guru Nanak, Sri Rag, pg. 23) |
There is no difference between plants and animals. God in his perfection has designed all living things to eat what they eat. We eat meat as part of the natural order of all living things designed by God. Man has been eating meat and vegetables for millions of years, God has not designed meat eating human beings in error. The only things banned for Sikhs are all unnatural manipulations of natural foods - tobacco, drugs, alcohol all unnatural manipulations of vegetation, and all banned for Sikhs.
| "When Thou art true, then all, that flows from Thee is true. Absolutely nothing is false. Talking, seeing, uttering, living, walking and perishing are from Thee, O' Lord! Nanak, the True Lord Himself creates by His order, and in His order He keeps all the beings." |
| (Guru Nanak, Slok, pg. 145) |
| "The tigers, hawks, kites and falcons, them the Lord causes to eat grass. Who eats grass, them He causes to eat meat. This way of life He can set agoing." |
| (Guru Nanak, Slok, pg. 144) |
| "God Himself has made the earth and Himself the sky. He of Himself created the beings therein, and of Himself puts morsels (food) in their mouths. All by Himself He pervades everywhere and Himself is the treasure of excellences. Remember Thou God's Name, O slave Nanak, and He shall efface all thine sins." |
| (Guru Ram Das, Slok, pg. 302) |
| "They walk in a single file, brush the ground before they lay their foot on it all this they do to avoid killing life, but it is God who giveth and taketh life." |
| (Guru Gobind Singh, 33 Swayyas, Dasam Granth) |
| "There is but one breath, all are identical in matter and among all the entire light is the same. The One Light is contained among all the different and diverse things." |
| (Guru Ram Das, Majh, pg. 96) |
| "Many millions of beings, the Lord has made of good many descriptions. From the Lord they emanated and into the Lord shall they be absorbed." |
| (Guru Arjan Dev, Ashtpadi, pg. 276) |
| "In forests, grass blades and mountains, the Supreme Lord is contained. As is His will so are His creatures acts. The Lord is in wind, water and fire. He is permeating the four quarters and ten directions. There is no place without Him." |
| (Guru Arjan Dev, Ashtpadi, pg. 294) |
| Amongst all the forms, the Lord Himself is contained. Through all the eyes, He Himself is the beholder. |
|
(Guru Arjan Dev, Ashtpadi, pg. 294) |
| "I have heard the One Lord to be the treasure of imperishable peace. God is said to be fully filling the ocean, dry land, sky and every heart. He looks equally adorned amongst all the high and low, an ant and an elephant. The friends, comrades, sons and relatives are all created by Him." |
| (Guru Arjan Dev, Slok, pg. 319) |
| "His plays, He Himself enacts. Coming and going, visible and invisible and the entire world, He has made obedient to Himself." |
| (Guru Arjan Dev, Ashtpadi, pg. 281) |
Meat prepared by the Muslim ritual slaughter is banned for Sikhs
| "Yet holding the knife, the world they butcher. Wearing blue the rulers approval they seek; With money derived from mlechhas the Puranas they worship. Goats slaughtered over the unapproved Muslims texts they eat." |
| (Guru Nanak, Raga Asa, pg. 472) |
