part 4
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[glow=red,2,300]WHAT ARE THE VIEWS OF PROMINENT SIKH SCHOLARS ON THIS ISSUE?[/glow]
Taken from
Misconceptions About Eating Meat - Comments of Sikh Scholars
by Sandeep Singh Brar
Sikhs and Sikhism by I.J. Singh, Manohar, Delhi
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.
Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar
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.
A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi
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-i am so stupid that i keep posting this attached to the Sikh temples, and called the Guru's i am so stupid that i keep posting this (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.
Philosophy of Sikhism by Gyani Sher Singh (Ph.D), Shiromani Gurdwara Parbandhak Committee. Amritsar
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).
A Popular Dictionary of Sikhism, W.Owen Cole and Piara Singh Sambhi, England
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.
Sikhism, A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi
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).
Real Sikhism by Surinder Singh Kohli, Harman Publishing, New 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.
Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, 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 G.S. Sidhu, Shromini Sikh Sangat, Toronto
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.
The Sikh Faith by Gurbakhsh Singh, Canadian Sikh Study and Teaching Society, Vancouver
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.
Scientific Interpretation of Gurbani, Paper by Dr. Devinder Singh Chahal
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.
Mini Encyclopaedia of Sikhism by H.S. Singha, Hemkunt Press, Delhi.
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.
[glow=red,2,300]THE KUTTHA MEAT ARGUMENT – KUTTHA MEANS ALL MEAT OR DOES IT?[/glow]
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
1. Dishonouring the hair;
2. Eating the meat of an animal slaughtered the Muslim way(Kutha);
3. Cohabiting with a person other than one's spouse;
4. Using tobacco.
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.
First Mehl:
maanas khaanay karahi nivaaj.
The man-eaters say their prayers.
chhuree vagaa-in tin gal taag.
Those who wield the knife wear the sacred thread around their necks.
tin ghar barahman pooreh naad.
In their homes, the Brahmins sound the conch.
unHaa bhe aavahi o-ee saad.
They too have the same taste.
koorhee raas koorhaa vaapaar.
False is their capital, and false is their trade.
koorh bol karahi aahaar.
Speaking falsehood, they take their food.
saram Dharam kaa dayraa door.
The home of modesty and Dharma is far from them.
naanak koorh rahi-aa bharpoor.
O Nanak, they are totally permeated with falsehood.
mathai tikaa tayrh Dhotee kakhaa-ee.
The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists;
hath chhuree jagat kaasaa-ee.
in their hands they hold the knives - they are the butchers of the world!
neel vastar pahir hoveh parvaan.
Wearing blue robes, they seek the approval of the Muslim rulers.
malaychh Dhaan lay poojeh puraan.
Accepting bread from the Muslim rulers, they still worship the Puraanas.
abhaakhi-aa kaa kuthaa bakraa khaanaa.
They eat the meat of the goats, killed after the Muslim prayers are read over them,
cha-ukay upar kisai na jaanaa.
but they do not allow anyone else to enter their i am so stupid that i keep posting this areas.
day kai cha-ukaa kadhee kaar.
They draw lines around them, plastering the ground with cow-dung.
upar aa-ay baithay koorhi-aar.
The false come and sit within them.
mat bhitai vay mat bhitai.
They cry out, "Do not touch our food,
ih ann asaadaa fitai.
this food of ours will be polluted!
tan fitai fayrh karayn.
But with their polluted bodies, they commit evil deeds.
man joothai chulee bharayn.
With filthy minds, they try to cleanse their mouths.
kaho naanak sach Dhi-aa-ee-ai.
Says Nanak, meditate on the True Lord.
such hovai taa sach paa-ee-ai. ||2||
If you are pure, you will obtain the True Lord. ||2||
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.
[glow=red,2,300]AN AMRIT-DHARI DOEAS NOT EAT MEAT OR DOES HE?[/glow]
This clearly a falicy, since the rules that guide and Amritdhari are from the Rehit-Marayada, which places no taboo on meat eating.
[glow=red,2,300]EYE WITNESS ACCOUNTS OF EUROPEAN TRAVELLERS OF SIKH DIET DURING THE 18TH AND 19TH CENTURY[/glow]
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:
John Griffiths writes in February 17th 1794
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.William Francklin in his writing about Mr George Thomas 1805 writes
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.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.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.
[glow=red,2,300]WHY MEAT IS NOT SERVED IN LANGAR[/glow]
Taken from
www.sikhs.orgThe 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.
[glow=red,2,300]WHY JHATKA MEAT?[/glow]
Extract take from
www.sikhs.orgWhat is Jhatka Meat and Why?
Jhatka meat is meat in which the animal has been killed quickly without suffering or religious ritual.
Sikhism, A Complete Introduction, Dr. H.S.Singha & Satwant Kaur, Hemkunt Press
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.
Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers.
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.
[glow=red,2,300]THE FINAL AUTHORITY[/glow]
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.
[glow=red,2,300]Page 1289 Sri Guru Granth Sahib Ji
mehlaa 1.
First Mehl:
maas maas kar moorakh jhagrhay gi-aan Dhi-aan nahee jaanai.
The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom.
ka-un maas ka-un saag kahaavai kis meh paap samaanay.
What is called meat, and what is called green vegetables? What leads to sin?
gaiNdaa maar hom jag kee-ay dayviti-aa kee baanay.
It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering.
maas chhod bais nak pakrheh raatee maanas khaanay.
Those who renounce meat, and hold their noses when sitting near it, devour men at night.
farh kar lokaaN no dikhlaavahi gi-aan Dhi-aan nahee soojhai.
They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.
naanak anDhay si-o ki-aa kahee-ai kahai na kahi-aa boojhai.
O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.
anDhaa so-ay je anDh kamaavai tis ridai se lochan naahee.
They alone are blind, who act blindly. They have no eyes in their hearts.
maat pitaa kee rakat nipannay machhee maas na khaaNhee.
They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.[/glow]
This tukh 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.[glow=red,2,300]AUTHORS THOUGHTS[/glow]
In the process of researching this paper we have both felt that the entire issue surrounding is that of a “smokescreen”. We both strongly felt that it is an issue that has come to a head and pushed through by external forces in order to divide the Panth. 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 eat and took to hunting. Most of their [the Gurus] followers adopted his practice.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. ;D