Guru Granth Sahib on meat
This article is based entirely on the views expressed by the Sikh Guru – Gurbani – and does not rely on any outside views. The message expressed by the Guru are clear and unambiguous and anyone who understands Gurmukhi will be able to come to the same conclusion. Gurbani or the writings within the Sri Guru Granth Sahib (or SGGS) are the most important guidance for a Sikh as this is regards as the Guru or Spiritual teacher for the Sikh. (banee guroo guroo hai banee vich banee amrit saaray.…sggs p982) To be a Sikh is to consider the SGGS as ones only spiritual guide. The message within the Guru Granth Sahib is the universal and moral guide for all of humanity and in particular for all Sikhs. No Hukamnama (order, directive or decree) by anyone other than the Sikh Guru can move the Guru's Sikh away from this stand (hukam rajaa-ee chalnaa naanak likhi-aa naal....sggs p1). Gurbani offers clear guidance on this important issue. The following quotes from Varan Bhai Gurdas and Sri Guru Granth Sahib give the Sikhs clear and concise direction on what a Sikh should eat or not eat and other aspect of this important facet of a person's spiritual and moral life.
Bhai Gurdas ji was the first scribe of the Adi Granth. He was responsible for writing the first compilation of the Holy Granth. While Guru Arjan Dev ji dictated the Bani, Bhai Sahib put the words to paper. He probably spent many years in gathering and then scribing the words of Gurbani. He is recognised as the first "Scholar of Sikhism" and his own writings, called the Varan Bhai Gurdas were called by Guru Arjan Dev, "the Key to the Sri Guru Granth Sahib". The Varan also offer clear guidance on this subject to the Sikh as well.
Despite this article outlining the fact that eating meat is prohibited for a Sikh, it should be very clear to all that whether one eats meat or not, is only one aspect of the life of a Sikh. So no greater importance should be given to this issue at the expense of the many other issues which are of equal importance to a Sikh. It is not an issue where one should engage in heated argument - Read Gurbani and make your own decision on this matter. This topic is very emotive and many Sikhs who cannot read or understand the original Gurmukhi text are unable to understand the Guru's clear message and will use their own Manmat (entrench personal stand) to propagate their own views or views of other who have not relied on the Guru's word.
However, let us remember that to begin with, SGGS has placed emphasis on three foundation aspects of life - ie
- Naam Simran/understanding SatGurBani as a language – remembering the Lord with every breath; Kirit Karni – honest living within His Hukam;
- motivating others to to Share the bliss of 'Gur Shabd Veechaar', Wand kay Shako/Sharing - , Nishkam Sewa and dedicated community service.
- Real time 'unintrupted' & 'never ending' personal as well as social introspection& activisim in light of the commandments of Gurbani.
This set of three fundamental holy concepts being the very root of Sikhism & all other Gurmat Principles, it is very important for every sikh & the Sikh Panth(society) to see these as the basic issues which encompasses all other important issues guiding the Sikh way of life in today's fast changing times.
Shabads from Guru Granth Sahib
Shabads referring to "Eat a Simple Diet"
SGGS Page 467 Full Shabad |
ਓਨਹਹੀ ਮੰਦੈ ਪੈਰ ਨ ਰਖਿਓ ਕਰਿ ਸਕਰਿਤ ਧਰਮ ਕਮਾਇਆ ॥ ਓਨਹਹੀ ਦਨੀਆ ਤੋੜੇ ਬੰਧਨਾ ਅੰਨ ਪਾਣੀ ਥੋੜਾ ਖਾਇਆ ॥ onHee mandai pair na rakhi-o kar sukarit Dharam kamaa-i-aa. They do not place their feet in sin, but do good deeds and live righteously in Dharma. |
Shabads with the word "Kill"
Shabad page 723
SGGS Page 723 Full Shabad |
ਬੰਦੇ ਚਸਮ ਦੀਦੰ ਫਨਾਇ ॥ ਦਨਂ”ੀਆ ਮਰਦਾਰ ਖਰਦਨੀ ਗਾਫਲ ਹਵਾਇ ॥ ਰਹਾਉ ॥ banday chasam deedaN fanaa-ay. O human being, whatever you can see with your eyes, shall perish. |
Shabad page 1103
SGGS Page 1103 Full Shabad |
ਜੀਅ ਬਧਹ ਸ ਧਰਮ ਕਰਿ ਥਾਪਹ ਅਧਰਮ ਕਹਹ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮਨਿਵਰ ਕਰਿ ਥਾਪਹ ਕਾ ਕਉ ਕਹਹ ਕਸਾਈ ॥੨॥
jee-a baDhahu so Dharam kar thaapahu aDhram kahhu kat bhaa-ee. You kill living beings, and call it a righteous action. |
Shabad page 1128
SGGS Page 1128 Full Shabad |
ਸੋ ਜਾਗੈ ਜੋ ਤਤ ਬੀਚਾਰੈ ॥ ਆਪਿ ਮਰੈ ਅਵਰਾ ਨਹ ਮਾਰੈ ॥੩॥ so jaagai jo tat beechaarai. One who contemplates the essence of reality remains awake and aware. |
Shabad page 1350
SGGS Page 1350 Full Shabad |
ਬੇਦ ਕਤੇਬ ਕਹਹ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਜਉ ਸਭ ਮਹਿ ਝਕ ਖਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮਰਗੀ ਮਾਰੈ ॥੧॥ bayd katayb kahhu mat jhoothay jhoothaa jo na bichaarai. Do not say that the Vedas, the Bible and the Koran are false. |
- See SGGS page 1350 for more details
Shabad page 1375
SGGS Page 1375 Full Shabad |
ਕਬੀਰ ਜੀਅ ਜ ਮਾਰਹਿ ਜੋਰ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜ ਹਲਾਲ ॥ ਦਫਤਰ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨ ਹਵਾਲ ॥੧੯੯॥ kabeer jee-a jo maareh jor kar kahtay heh jo halaal. Kabeer, they oppress living beings and kill them, and call it proper. |
Other Shabads connected with Meat
Shabad Page 141
SGGS Page 141 Full Shabad |
ਹਕ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸ ਸੂਅਰ ਉਸ ਗਾਇ ॥ ਗਰ ਪੀਰ ਹਾਮਾ ਤਾ ਭਰੇ ਜਾ ਮਰਦਾਰ ਨ ਖਾਇ ॥ ਗਲੀ ਭਿਸਤਿ ਨ ਜਾਈਝ ਛਟੈ ਸਚ ਕਮਾਇ ॥ ਮਾਰਣ ਪਾਹਿ ਹਰਾਮ ਮਹਿ ਹੋਇ ਹਲਾਲ ਨ ਜਾਇ ॥ hak paraa-i-aa naankaa us soo-ar us gaa-ay. gur peer haamaa taa bharay jaa murdaar na khaa-ay.
|
Shabad Page 1374
SGGS Page 1374 Full Shabad |
ਕਬੀਰ ਖੂਬ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮਰਿਤ ਲੋਨ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨ ॥੧੮੮॥ kabeer khoob khaanaa kheechree jaa meh amrit lon. Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt. |
Shabad Page 139
SGGS Page 139 Full Shabad |
ਕਲਿ ਹੋਈ ਕਤੇ ਮਹੀ ਖਾਜ ਹੋਆ ਮਰਦਾਰ ॥ ਕੂੜ ਬੋਲਿ ਬੋਲਿ ਭਉਕਣਾ ਚੂਕਾ ਧਰਮ ਬੀਚਾਰ ॥ kal ho-ee kutay muhee khaaj ho-aa murdaar. koorh bol bol bha-ukanaa chookaa Dharam beechaar. In this Dark Age of Kali Yuga, people have faces like dogs; they eat rotting carcasses for food. |
Shabad Page 15
SGGS Page 15 Full Shabad |
ਰਸ ਸਇਨਾ ਰਸ ਰਪਾ ਕਾਮਣਿ ਰਸ ਪਰਮਲ ਕੀ ਵਾਸ ॥ ਰਸ ਘੋੜੇ ਰਸ ਸੇਜਾ ਮੰਦਰ ਰਸ ਮੀਠਾ ਰਸ ਮਾਸ ॥ ਝਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸ ॥੨॥ ras su-inaa ras rupaa kaaman ras parmal kee vaas. ras ghorhay ras sayjaa mandar ras meethaa ras maas. aytay ras sareer kay kai ghat naam nivaas. ॥2॥ The pleasure of gold, pleasure of silvers and damsels, pleasure of fragrance of sandal, |
- English translation by Bhai Manmohan Singh
Fools Argue about Meat & Flesh
- See full Shabad here
SGGS Page 1289 Full Shabad |
ਮਃ ੧ ॥ मः १ ॥ mehlaa 1. First Mehl: ਮਾਸ ਮਾਸ ਕਰਿ ਮੂਰਖ ਝਗੜੇ ਗਿਆਨ ਧਿਆਨ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣ ਮਾਸ ਕਉਣ ਸਾਗ ਕਹਾਵੈ ਕਿਸ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥ maas maas kar moorakh jhagrhay gi-aan Dhi-aan nahee jaanai. ka-un maas ka-un saag kahaavai kis meh paap samaanay. The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. What is called meat, and what is called green vegetables? What leads to sin? It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering. Those who renounce meat, and hold their noses when sitting near it, devour men at night. They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said. |
Shabads in connection with fish
SGGS Page 1377 Full Shabad |
ਕਬੀਰ ਭਾਂਗ ਮਾਛਲੀ ਸਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪਰਾਨੀ ਖਾਂਹਿ ॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਝ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥ |
Varan Bhai Gurdas ji - Key to SGGS
The following Shabads are from the Varan by Bhai Gurdas ji, whose Bani is referred to as the "Key" to the Sri Guru Granth Sahib:
Vaar 25 Pauri 17
ਪਉੜੀ 17 (ਬਕਰੀ) ਸੀਹ ਪਜੂਤੀ ਬਕਰੀ ਮਰਦੀ ਹੋਈ ਹੜ ਹੜ ਹਸੀ॥ ਸੀਹ ਪਛੈ ਵਿਸਮਾਦ ਹੋਇ ਇਤ ਅਉਸਰਿ ਕਿਤ ਰਹਸਿ ਰਹਸੀ॥ seeh pajoothee bakaree maradhee hoee harr harr hasee.
seehu pushhai visamaadh hoe eith aousar kith rehas rehasee. (She Goat) Lion catches a goat; As the goat is dying, it begins to laugh.
In awe the lion asks, why are you laughing? |
Vaar 25 Pauri 17 |
Vaar 37 Pauri 21
ਪਉੜੀ 21 ( ਨਿਗਰਾ ਮਨਮਖ ਵਸ ਵਿਚ ਨਹੀ ਆ ਸਕਦਾ ) ਕਹੈ ਕਸਾਈ ਬਕਰੀ ਲਾਇ ਲੂਣ ਸੀਖ ਮਾਸ ਪਰੋਆ॥
ਹਸਿ ਹਸਿ ਬੋਲੇ ਕਹੀਂਦੀ ਖਾਧੇ ਅਕਿ ਹਾਲ ਇਹ ਹੋਆ॥ kuhai kasaaee bakaree laae loon seekh maas paroaa.
has has bolae kuhee(n)adhee khaadhhae ak haal eihu hoaa. Pauri 21 (Man having no Guru is uncontrollable) The butcher slaughters the goat; salts the meat and strings it on a skewer. (note: Amphisbaena is a mythical serpent having a head at each end of its body.) |
Vaar 37 Pauri 21 |
Misuse of Gurbani against meat eating
Some of the Gurbani has been misrepresented by people at various forums by just picking a few incomplete lines and then doing word to word translation to English without explaining properly. I keep re-iterating that without knowing the Gurbani related history and understanding the context in which it was said, to whom it was said and in what conditions it is not possible to understanding Gurbani.
At many places the following lines have been presented in the argument against meat eating. In reality, they are not refering to meat eating.
1. ਜੀਅ ਬਧਹ ਸ ਧਰਮ ਕਰਿ ਥਾਪਹ ਅਧਰਮ ਕਹਹ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮਨਿਵਰ ਕਰਿ ਥਾਪਹ ਕਾ ਕਉ ਕਹਹ ਕਸਾਈ
2. ਜੇ ਰਤ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤ ॥ ਜੋ ਰਤ ਪੀਵਿਹ ਮਾਣਸਾ ਤਿਨ ਕਿਉਨਿਰਮਲ ਚੀਤ ॥
3. ਬੇਦ ਪੜੈ ਮਖਿ ਮੀਠੀ ਬਾਣੀ ॥ ਜੀਆਂ ਕਹਤ ਨ ਸੰਗੈ ਪਰਾਣੀ ॥
4. ਬਾਬਾ ਹੋਰ ਖਾਣਾ ਖਸੀ ਖਆਰ ॥ ਜਿਤ ਖਾਧੈ ਤਨ ਪੀੜੀਝ ਮਨ ਮਿਹ ਚਲਿਹ ਵਿਕਾਰ ॥
Now please note where these lines were said and in what context. To get the whole picture yours truly is also including the lines adjacent to the above lines in Gurbani in the form of paragraphs rather than picking just a line or two.
• The 1st line above has been taken from: -
ਰਾਗ ਮਾਰੂ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ ੴ ਸਤਿਗਰ ਪਰਸਾਦਿ ॥ ਪਡੀਆ ਕਵਨ ਕਮਤਿ ਤਮ ਲਾਗੇ ॥ ਬੂਡਹਗੇ ਪਰਵਾਰ ਸਕਲ ਸਿਉ ਰਾਮ ਨ ਜਪਹ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥ ਬੇਦ ਪਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗਨ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥ ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੧॥ ਜੀਅ ਬਧਹ ਸ ਧਰਮ ਕਰਿ ਥਾਪਹ ਅਧਰਮ ਕਹਹ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮਨਿਵਰ ਕਰਿ ਥਾਪਹ ਕਾ ਕਉ ਕਹਹ ਕਸਾਈ ॥੨॥ਮਨ ਕੇ ਅੰਧੇ ਆਪਿ ਨ ਬੂਝਹ ਕਾਹਿ ਬਝਾਵਹ ਭਾਈ ॥ ਮਾਇਆ ਕਾਰਨ ਬਿਦਿਆ ਬੇਚਹ ਜਨਮ ਅਬਿਰਥਾ ਜਾਈ ॥੩॥ ਨਾਰਦ ਬਚਨ ਬਿਆਸ ਕਹਤ ਹੈ ਸਕ ਕਉ ਪੂਛਹ ਜਾਈ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰਮਿ ਛੂਟਹ ਨਾਹਿ ਤ ਬੂਡੇ ਭਾਈ ॥੪॥੧॥ {ਪੰਨਾ 1102-1103}
At this place Bhagat Kabir was questioning the pandits at the place near Kashi where there was tradtion of performing the sacrifices of animals and also of humans at one point of time. In addition to challenging their shallow knowledge, Kabir is challenging the pandits here of their dual-policies as well. He is telling them-
- "On one hand you people(the pandits) call the meat-sellers as sinnners and on the other hand you yourself are performing the "bali" (sacrifice of animal or human). How can you have such dual policies?. If you can perform the "bali and yet like to be called as best sages then how can the meat-sellers be sinners??"
This agrument of Bhagat Kabir ji seems more like ridiculing the hypocrisies of the pandits than ridiculing the meat eater. To understand the meaning of the Gurbani just one line is not enough. One has to also understand where,with whom and in what context the speaker was speaking. This talk from Kabir ji was related to the pandits of Kashi, their shallow knowledge, bali and hypocrisies. Not about eating or not-eating meat.
• The 2nd line above has been taken from: -
ਜੇ ਰਤ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤ ॥ ਜੋ ਰਤ ਪੀਵਿਹ ਮਾਣਸਾ ਤਿਨ ਕਿਉਨਿਰਮਲ ਚੀਤ ॥ ਨਾਨਕ ਨਾਉ ਖਦਾਇ ਕਾ ਦਿਲ ਹਛੈ ਮਖਿ ਲੇਹ ॥ ਅਵਿਰ ਦਿਵਾਜੇ ਦਨੀ ਕੇ ਝੂਠ ਅਮਲ ਕਰੇਹ ॥੧॥{ਪੰਨਾ 140}
These lines have been said in context to those who do "namaaj" but whose hearts are not clear and they trouble other humans. The meaning here is,
- "Its believed that if the jama (worn clothes) get tarnished with blood one cannot do namaaj. How can be those people untarnished (pure) who earn by illegitimate means and oppress others humans?. O Nanak! remember the Almighty with a pure heart all other external showcasing is useless"
In Punjabi, metaphorically speaking we say, "Mera khoon na choos"- it means "Do not irritate/trouble me". Similarly, the phrase in Gurbani above is a metaphorical use of the phrase "jo ruth peevehi maanusaa"
• The 3rd line above has been taken from:-
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਧੋਤੀ ਖੋਲਿ ਵਿਛਾਝ ਹੇਠਿ ॥ ਗਰਧਪ ਵਾਂਗੂ ਲਾਹੇ ਪੇਟਿ ॥੧॥ ਬਿਨ ਕਰਤੂਤੀ ਮਕਿਤ ਨ ਪਾਈਝ ॥ ਮਕਿਤ ਪਦਾਰਥ ਨਾਮ ਧਿਆਈਝ ॥੧॥ ਰਹਾਉ ॥ ਪੂਜਾ ਤਿਲਕ ਕਰਤ ਇਸਨਾਨ ॥ ਛਰੀ ਕਾਢਿ ਲੇਵੈ ਹਿਥ ਦਾਨਾ ॥੨॥ ਬੇਦ ਪੜੈ ਮਖਿ ਮੀਠੀ ਬਾਣੀ ॥ ਜੀਆਂ ਕਹਤ ਨ ਸੰਗੈ ਪਰਾਣੀ ॥੩॥ ਕਹ ਨਾਨਕ ਜਿਸ ਕਿਰਪਾ ਧਾਰੈ ॥ ਹਿਰਦਾ ਸਧ ਬ ਹਮ ਬੀਚਾਰੈ ॥੪॥੧੦੭॥{ਪੰਨਾ 201}
This talk is on the pandits who eat from their "yajmaan" (the host or the follower?). The meaning is -
- "The pandits go to the home of their followers/hosts and open half of their "dhoti" (cloth worn for lower half of body) and spread it on the ground and sit and eat there like a donkey. He applies "tilak" (mark on forehead) and takes bath and perform "pooja" (a form of worshipping where the idols etc. are worshipped). He eats from his host but does not think once while betraying the same host by misguiding him by telling lies about heaven and hell and frightening them. From his mouth, the pandit pretends speaking very sweet and speaks of vedas, but from the inside he is a cheat and never feels ashamed of betraying his host. O Nanak! the one who has been blessed by the Almighty that person remembers the Almighty from his heart"
• The 4rth line above has been taken from:-
ਸਿਰੀਰਾਗ ਮਹਲਾ ੧ ॥ ਸਿਭ ਰਸ ਮਿਠ ਮੰਨਿਝ ਸਣਿਝ ਸਾਲੋਣੇ ॥ ਖਟ ਤਰਸੀ ਮਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਝ ॥ ਛਤੀਹ ਅੰਮਰਿਤ ਭਾਉ ਝਕ ਜਾ ਕਉ ਨਦਿਰ ਕਰੇਇ ॥੧॥ ਬਾਬਾ ਹੋਰ ਖਾਣਾ ਖਸੀ ਖਆਰ ॥ ਜਿਤ ਖਾਧੈ ਤਨ ਪੀੜੀਝ ਮਨ ਮਿਹ ਚਲਿਹ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥ {ਪੰਨਾ 16-17}
This whole para is metaphorical and is telling what is the ideal food for thought. Here the remembrance of Almighty is compared with all the tastes of the world. Its mentioned that living life according to Gurus knowledge you feel like having all the dishes and then later it is mentioned that other "dishes" which case disease of the body and mind are bad. What could be other (antonym) of "Guru's Knowledge"? -clearly, "manmatt". I see no reference to meat eating here.
Translation :-
- "If mind gets involved in the remembrance of the Almighty, then it is like all the sweet dishes of the world. If the conscience becomes one with the Almighty, then it is like salty dish. Speaking of the knowledge of the Guru from mouth is like a sour dish. The appreciation of Almighty and singing of his orders is like spices. Uniform love for Almighty is like dishes of various tastes that you can think of. But this great gift is only won by those who get blessings of the Almighty. Oh Beloved! those feedings cause destruction whose eating causes diseases in the body and mind."
And now please note the lines from Gurbani that have been said various times and still people fail to understand:
ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹ ਮਾਸ ਉਪੰਨਾ ॥ ਤੋਇਅਹ ਅੰਨ ਕਮਾਦ ਕਪਾਹਾਂ ਤੋਇਅਹ ਤਰਿਭਵਣ ਗੰਨਾ ॥
- O Pandit, you do not know where did flesh originate! It is water where life originated and it is water that sustains all life. It is water that produces grains, sugarcane, cotton and all forms of life.
AGGS, M 1, p 1289.*
ਮਾਸ ਮਾਸ ਕਰਿ ਮੂਰਖ ਝਗੜੇ ਗਿਆਨ ਧਿਆਨ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣ ਮਾਸ ਕਉਣ ਸਾਗ ਕਹਾਵੈ ਕਿਸ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥
- "Only fools quarrel over the partaking of flesh, as they do not have what is flesh and what isknowledge and understanding of the subject vegetable? Why the eating of one is sin, not the eating of the other as both are obtained from living things?"
Why is it so hard to understand? Gurbani is very clear about this issue. Nobody will be a sinner just because he/she ate meat. Water is the source of life on this earth and you drink water everyday, it also has life. Vegetation also has life. If you are thinking one life is greater then other then you are wrong. Also, Gurbani does not tell you that by eating meat you will become a better Sikh. It clearly says that lust of anything is wrong. The summary is very simple - meat eating is neither encouraged nor discouraged in Sikhism. If you need it, eat it. If you feel bad eating it, just don't eat it but don't call others as less Sikhs. Just by eating or not-eating meat you cannot be one with the Akaal.
--A. S. Aulakh Talk 15:15, 15 July 2007 (EDT)
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