'''* For [[Vegetarianism|Click here for Alternate view - Vegetarianism]]'''

 

 

 

 

{{Srigranth|1289|55398|ਮਃ ੧ ॥ मः १ ॥  mehlaa 1. First Mehl: <br>

 

The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. <br>

Guru Nanak Devji tackled this entire issue head on and laid waste to the claims of 'so called spiritual people' who thought themselves more pious and religious simply because they did not eat meat. On page 1289 of [[Sri Guru Granth Sahib]] Ji, this Shabad specifically deals with the arguments that rage today about spirituality and meat eating. The purpose of this article, stated above is not to look at meat eating’s pro’s and con’s in terms of the wider biological debate, but to look at it in terms of Sikhism and spirituality. As a 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.

== Mistranslation and Misrepresentation of The Sri Guru Granth Sahib Ji ==

Some of the tukhs of the Sri Guru Granth Sahib Ji that are often used to support the vegetarian view-point are as follows:

{{Quotation|''1. Those mortals who consume marijuana, flesh and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. (page 1377)''<br>

''2. You kill living beings and worship lifeless things, at your very last moment, You will suffer terrible pain. (page 332)''<br>

''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? (page 1350)''<br>

''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? (page 1374)'' <br>

''5. In this dark age of Kali Yuga, people have faces like dogs; They eat rotting dead bodies for food. (page 1242)''<br>

(page 24)''<br>

(page 15)''<br>

 

 

 

''10. Kabeer, they ''oppress living beings and kill them'', and call it proper. When the Lord calls for their account, what will their condition be? ((199)) (page 1375)<br>

 

''11. In this Dark Age of Kali Yuga, people have faces like dogs; they eat rotting ''carcasses for food''. They bark and speak, telling only lies; all thought of righteousness has left them.(page 139)

 

 

=== 1. Page 1377: Those who consume marijuana, flesh and wine ===

Those mortals who consume marijuana, flesh and wine no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. [http://www.sikhnet.com/sggs/translation/1377.html Read full page here]

 

 

 

=='''<div style="background:#e1fbbf">'''Shabad1 :'''[http://www.gurugranthdarpan.com/1377.html DARPAN pg 1377]<br></div>''' ==

 

'''2.''' Now 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:

{{Quoter|kabeer ja-o garihu karahi ta Dharam kar naahee ta kar bairaag. <br>

bairaagee banDhan karai taa ko bado abhaag. 243 <br>

 

Kabeer, if you live the householder's life, then practice righteousness;<br> otherwise, you might as well retire from the world.<br>

If someone renounces the world, and then gets involved in worldly entanglements,<br>

he shall suffer terrible misfortune. 243<br>|Sri Guru Granth Sahib page 1377}}

'''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 weaver's 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 Hindus 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 others, etc.) are the ones who will be liberated, and those who live by excesses will suffer. One can therefore 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).

 

 

...and worship lifeless things at your very last moment, You will suffer terrible pain. [http://www.sikhitothemax.com/Page.asp?SourceID=G&PageNo=&ShabadID=1329&Format=2  Read the full Shabad here]

{{Quoter| ''One Universal Creator God. By The Grace Of The True Guru:''<br>

''He does not honor his ancestors while they are alive, but he holds feasts in their honor after they have died.''<br>

''Such are your dead ancestors, who cannot ask for what they want.''<br>

'''You murder living beings and worship lifeless things; at your very last moment, you shall suffer in terrible pain.''' <br>

''You worship gods and goddesses, but you do not know the Supreme Lord God.'' <br>

''Says Kabeer, you have not remembered the Lord who has no ancestors; you are clinging to your corrupt ways.''<br>|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.

 

* See Rebuttal to this [[Vegetarianism_other_views_rebuttal#2._Page_332:_You_kill_living_beings|here]]

 

===3. Page 1350: 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? [http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1350&english=t&id=57718#l57718 Read the Full Shabad here]

The first point to note is that '''[[halaal]]''' and '''[[bismil]]''', does not mean kill but refers to a specific form of ritual slaughter {{fact}}. 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 {{fact}}. 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.

* See Rebuttal to this [[Vegetarianism_other_views_rebuttal#3._Page_1350:_Do_not_say_that_the_Vedas_are_false.2C...|here]]

*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.

The other argument that has been made over this issue is that there is some sort of hierarchy 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.

{{Quoter|''ga-orhee gu-aarayree mehlaa 5.''<br>

''ka-ee janam bha-ay keet patangaa.''<br>

''ka-ee janam gaj meen kurangaa.'' <br>

''ka-ee janam pankhee sarap ho-i-o.'' <br>

''ka-ee janam haivar barikh jo-i-o.''<br>

''chirankaal ih dayh sanjaree-aa.'' rahaa-o. <br>

''ka-ee janam sail gir kari-aa.'' <br>

''ka-ee janam saakh kar upaa-i-aa.'' <br>

''lakh cha-oraaseeh jon bharmaa-i-aa.'' <br>

 

 

''In so many incarnations, you were a worm and an insect;'' <br>

''in so many incarnations, you were an elephant, a fish and a deer.''<br>  

''In so many incarnations, you were a bird and a snake.'' <br>

''In so many incarnations, you were yoked as an ox and a horse.'' <br>

''Meet the Lord of the Universe - now is the time to meet Him''.<br>  

''After so very long, this human body was fashioned for you.'' Pause <br>

''In so many incarnations, you were rocks and mountains;'' <br>

''in so many incarnations, you developed branches and leaves;'' <br>

''you wandered through 8.4 million incarnations.'' <br>

''Through the Saadh Sangat, the Company of the Holy, you obtained this human life.'' <br>

''Do seva - selfless service; follow the Guru's Teachings, and vibrate the Lord's Name, Har, Har.''<br>  

''Abandon pride, falsehood and arrogance.''<br>  

''Remain dead while yet alive, and you shall be welcomed in the Court of the Lord.'' <br>

''Whatever has been, and whatever shall be, comes from You, Lord.'' <br>

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:

{{Quoter|ka-ee janam sail gir kari-aa. <br>

In so many incarnations, you were rocks and mountains; <br>

ka-ee janam garabh hir khari-aa.<br> 

in so many incarnations, you were aborted in the womb; <br>

ka-ee janam saakh kar upaa-i-aa. <br>

in so many incarnations, you developed branches and leaves; <br>|Sri Guru Granth Sahib ji}}

{{Quoter|''sireeraag mehlaa 5 ghar 2.''<br>

''go-il aa-i-aa go-ilee ki-aa tis damf pasaar.'' <br>

''mayree mayree ki-aa karahi jin dee-aa so parabh lorh.'' <br>

 

''Siree Raag, Fifth Mehl, Second House:'' <br>

''The herdsman comes to the pasture lands-what good are his ostentatious displays here?'' <br>

'''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:

 

 

{{Quoter|''mehlaa 1.'' <br>  

''vaykh je mithaa kati-aa kat kut baDhaa paa-ay.''<br> 

 

 

''Look, and see how the sugar-cane is cut down. After cutting away its branches, its feet are bound together into bundles,'' <br>  

''and then, it is placed between the wooden rollers and crushed.'' <br>  

''What punishment is inflicted upon it! Its juice is extracted and placed in the cauldron; as it is heated, it groans and cries out.'' <br>  

''And then, the crushed cane is collected and burnt in the fire below.'' <br>  

''Nanak: come, people, and see how the sweet sugar-cane is treated!''<br>|Sri Guru Granth Sahib ji}}

 

{{Quoter|''jit tan naam na bhaav-ee tit tan ha-umai vaad.''<br>

 

 

''That body which does not appreciate the Naam-that body is infested with egotism and conflict.''<br>  

''Without the Guru, spiritual wisdom is not obtained; other tastes are poison.'' <br>

''Without virtue, nothing is of any use. The taste of Maya is bland and insipid.'' <br>

''Through desire, people are cast into the womb and reborn. Through desire, they taste the sweet and sour flavors.''<br>|Sri Guru Granth Sahib ji}}

{{Quoter|''Just as one has to tie pail's neck while taking out water'', <br>

''Just as to get Mani, snake is to be killed'' <br>

''Just as to get Kasturi from deer's neck, deer is to be killed''  <br>

''Just as to get oil, oil seeds are to be crushed''  <br>

''To get kernel, pomegranate is to be broken'' <br>

''Similarly to correct senseless people, sword has to be taken up.'' <br>|Bhai Gurdas, Var-34, pauri 13}}

{{Quoter|''"Sarbat sangat Kabul Guru rakhe ga''<br>

''Tusa ute asaadee bahut khusi hai''<br>

''Tusi Khande da Amrit Panja to lena''<br>

''Kes rakhne...ih asadee mohur hair;''<br>

''Kachh, Kirpan da visah nahee karna''<br>

''SARB LOH da kara hath rakhna''<br>

''Dono vakat kesa dee palna karna''<br>

'''Sarbat sangat abhakhia da kutha'''<br>

''Khave naheen, Tamakoo na vartana''<br>

''Bhadni tatha kanya-maran-vale so mel na rakhe''<br>

''Meene, Massandei, Ramraiye ki sangat na baiso''<br>

''Gurbani parhni...Waheguru, Waheguru japna''<br>

''Guru kee rahat rakhnee''<br>

''Sarbat sangat oopar meri khushi hai.''<br>

Jeth 26, Samat 1756<br>

''I give the entire sangat my blessing)''<br>|Signature of 10th Guru

Jeth 26, 1756 Bikrami 23rd May 1699 A.D}}

 

 

 

{{Quoter| 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. <br>|'''Sikhs and Sikhism by I.J. Singh, Manohar, Delhi'''}}

 

{{Quoter|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.<br>|'''Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar'''}}

 

{{Quoter|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.<br>|'''A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi'''}}

 

{{Quoter|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). <br>|'''Philosophy of Sikhism by Gyani Sher Singh (Ph.D), Shiromani Gurdwara Parbandhak Committee. Amritsar'''}}

 

{{Quoter|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. '''<br>|A Popular Dictionary of Sikhism, W.Owen Cole and Piara Singh Sambhi, England'''}}

 

{{Quoter|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). <br>|'''Sikhism, A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi'''}}

 

{{Quoter|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.<br>|'''Real Sikhism by Surinder Singh Kohli, Harman Publishing, New Delhi'''}}

 

{{Quoter|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.<br>|Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, Delhi}}

 

 

{{Quoter|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.<br>|Introduction to Sikhism by G.S. Sidhu, Shromini Sikh Sangat, Toronto}}

 

{{Quoter|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.<br>|'''The Sikh Faith by Gurbakhsh Singh, Canadian Sikh Study and Teaching Society, Vancouver'''}}

 

{{Quoter|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.<br>|'''Scientific Interpretation of Gurbani, Paper by Dr. Devinder Singh Chahal'''}}

{{Quoter| In the Rehit Marayada (http://www.sgpc.net/rehat_maryada/section_six.html), Section Six, it states: <br>

The undermentioned four transgressions (tabooed practices) must be avoided <br>

1. Dishonouring the hair;<br>

2. Eating the meat of an animal slaughtered the Muslim way(Kutha); <br>

3. Cohabiting with a person other than one's spouse<br>

4. Using tobacco.<br>|Sikh Rehit Maryada}}

{{Quoter| mehlaa 1. <br>

''maanas khaanay karahi nivaaj''. <br>

''man joothai chulee bharayn.'' <br>

''kaho naanak sach Dhi-aa-ee-ai.'' <br>

 

 

 

''The man-eaters say their prayers.''<br>

''Those who wield the knife wear the sacred thread around their necks.''<br>

''In their homes, the Brahmins sound the conch.''<br>

''They too have the same taste.''<br>

''False is their capital, and false is their trade.'' <br>

''Speaking falsehood, they take their food''. <br>

''The home of modesty and Dharma is far from them.''<br>

''The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists;''<br>

''in their hands they hold the knives - they are the butchers of the world!''<br>

''Wearing blue robes, they seek the approval of the Muslim rulers.''<br>

''Accepting bread from the Muslim rulers, they still worship the Puraanas.''<br>

'''They eat the meat of the goats, killed after the Muslim prayers are read over them,'''<br>

''but they do not allow anyone else to enter their kitchen areas.''<br>

''They draw lines around them, plastering the ground with cow-dung''. <br>

''The false come and sit within them.'' <br>

''They cry out, "Do not touch our food,''<br>

''this food of ours will be polluted!''<br>

''But with their polluted bodies, they commit evil deeds.''<br>

''With filthy minds, they try to cleanse their mouths.''<br>

''Says Nanak, meditate on the True Lord.'' <br>

''If you are pure, you will obtain the True Lord.'' <br>|Sri Guru Granth Sahib ji}}

== AN AMRIT-DHARI DOES NOT EAT MEAT OR DOES HE? ==

== EYE WITNESS ACCOUNTS OF EUROPEAN TRAVELLERS OF SIKH DIET DURING THE 18TH AND 19TH CENTURY ==

 

{{Quoter|''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.''<br>|John Griffiths writes in February 17th 1794}}

 

{{Quoter|''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. <br>|''William Francklin in his writing about Mr George Thomas 1805}}

The following is an Extract from an officer in the Bengal Army and is taken from the Asiatic Annual Register 1809:

{{Quoter|''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.''<br>|Asiatic Annual Register 1809}}

 

{{Quoter|'' saadh sangat ji after reading above lines, we should keep this in mind, that should we follow what is said in guru granth sahib or what is reported by some english people in their register(or Mr George Thomas ). we should try to go on the path preached by guru granth sahib  : asking for maafi : jeev}}

 

{{Quoter| 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.<br>|'''Sikhism, A Complete Introduction, Dr. H.S.Singha & Satwant Kaur, Hemkunt Press'''}}

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?

{{Quoter|''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'''.''<br>|Mobad’ Dabistan-I Mazahib 1645-46}}

=[http://www.sikhs.org/meat.htm Food For Thought]=

{{Quoter|''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.''<br>|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

{{Quoter|''"Nanak, another's right is swine for him (the Musalman) and cow for him (the Hindu)." <br>|(Guru Nanak, pg. 141)''}}

'''[[User: Mutia/Falsehood|Falsehood]] is the real thing to avoid'''

{{Quoter|''"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." <br>|(Guru Nanak, Slok, pg. 140)''}}

{{Quoter|''"Falsehood is my dagger and to eat by defrauding is meat." <br>|(Guru Nanak, Sri Rag, pg. 24)''}}

{{Quoter|''“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” <br>|(Guru Nanak, Slok, pg. 91)''}}

'''Avarice, falsehood, cheatings and slander are the real things to avoid'''

{{Quoter|''“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.” <br>|(Guru Nanak, Sri Rag, pg.15)''}}

{{Quoter|''"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." <br>|(Guru Arjan Dev, Pauri, pg. 315)''}}

{{Quoter|''"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." <br>|(Guru Ram Das, pg. 141)''}}

{{Quoter|''"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." <br>|(Guru Arjan Dev, Gauri, pg. 241)''}}

{{Quoter|''"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." <br>|(Guru Amar Das, Majh, pg 120)'' }}

{{Quoter|''"If the principle of impurity be admitted, then there is impurity everywhere.''<br>

''In cow-dung and wood there are worms.''<br>

''As many as are the grains of corn, none is without life.''<br>

''In the first place there is life in water, by which, all are made green.''<br>

''How can impurity be warded off? It falls on our own kitchen.''<br>

''Nanak, impurity is not removed like this. It is washed away by Divine Knowledge.''<br>

''The mind's impurity is avarice and the tongue's impurity falsehood.''<br>

''The impurity of the eyes is to behold another's woman, another's wealth and beauty.''<br>

''The impurity of the ears is to hear the slander of others with ears,''<br>

''Nanak, mortal's soul goes bout to the city of death.''<br>

''All impurity consists in doubt and attachment to duality.''<br>

''Birth and death are subject to Lord's command and through His will mortal comes and goes.''<br>

''Eating and drinking are pure, for the Lord has given sustenance to all.''<br>

''Nanak, the Gurmukh who know the Lord, to them impurity sticks not."''<br>|

(Guru Nanak, Slok, pg. 472) }}

{{Quoter|''"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." <br>|(Guru Nanak, pg. 142)'' }}

{{Quoter|''"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." <br>|(Guru Angad, Pauri, pg. 146)'' }}

{{Quoter|''"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." <br>|(Guru Amar Das, Pauri, pg. 145)''}}

{{Quoter|''"Without the Name all, which man wears and eats is poison. By praising the True Name one merges in the True Master." <br>|(Guru Nanak, Pauri, pg.144)''}}