Vegetarianism: Difference between revisions

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[[Image:Veg pyramid large.jpg|400px|right]]
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<blockquote>
<center>''"Nothing will benefit human health and increase the <br>chances for survival of life on Earth as much as the <br>evolution to a vegetarian diet."'' -- '''{{w|Albert Einstein}}'''</center>
</blockquote>
 
The Sikh scripture, [[Guru Granth Sahib]], declares that the purpose of human beings is to achieve a blissful state and to be in harmony with the earth and all of God's creation. It seems, however, that humans have drifted away from that ideal. For the earth is today saturated with problems. It is agonizing over the fate of its inhabitants and their future! It is in peril as never before.
 
Its lakes and rivers are being choked, killing its marine life; resources are being depleted at an alarming rate; its forests and natural environments are being denuded; a smoky haze envelops many cities of the world. Human beings are exploiting other human beings, other living beings, the Earth's resources and the planet; the planet is being polluted and stripped of it natural state continuously; there are many serious health and disease issues all over the world.....
 
The [[Sikh Gurus]] showed the world the way to live in accord with the environment and its surroundings; all the Guru's constructions adhered to this principle of harmony with the planet. Living a life with a small impact on the environment is enshrined in [[Sikhi]]; Green living is an integral part of [[Sikhism]]. The way of live in harmony with other being is part of the Sikh way of life. The following article addressing the issue of vegetarianism from a spiritual angle:


For '''[[Vegetarianism Other Views|Alternate view click here]]'''  
For '''[[Vegetarianism Other Views|Alternate view click here]]'''  


==Interview with Baba Thakar Singh==
{{Main | SGGS on Meat}}


'''Question''': Master ji, we all know that it's very crucial to abstain from the eating of meat because this increases our karmas, but can you explain in more detail the reasons for becoming vegetarian?  
'''Question''': Master ji, we all know that it's very crucial to abstain from the eating of meat because this increases our karmas, but can you explain in more detail the reasons for becoming vegetarian?  
[[Image:Veg pyramid large.jpg|300px|right]]


'''Thakar Singh''': '''We should not increase our burden of [[karma]]s''' as you have already said. There is '''karmic value in every kind of thing we use''' in this world. The air we consume, we have to pay for. The water we use, we have to pay for. The light of the sun or moon is also not free for us, and this green grass is also to be paid for - '''nothing is free'''. Depending on the "Jun" (life-form), there is a price to be paid. Lower life forms have a lower price to pay. Plants have a lower spiritual price than animal life forms. So '''why take the higher burden'''?
'''Thakar Singh''': '''We should not increase our burden of [[karma]]s''' as you have already said. There is '''karmic value in every kind of thing we use''' in this world. The air we consume, we have to pay for. The water we use, we have to pay for. The light of the sun or moon is also not free for us, and this green grass is also to be paid for - '''nothing is free'''. Depending on the "Jun" (life-form), there is a price to be paid. Lower life forms have a lower price to pay. Plants have a lower spiritual price than animal life forms. So '''why take the higher burden'''?
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* '''Above is a edited and enhanced version of a interview with Bhai Thakar Singh of Delhi'''
* '''Above is a edited and enhanced version of a interview with Bhai Thakar Singh of Delhi'''


== Gurbani - Links to SGGS ==
== Gurbani - Links to SGGS ==
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'''[[Gurbani]] is the only spiritual and moral guide for the [[Sikh]]s in everything that they do'''. No [[Hukamnama]] by anyone else can move the [[Guru]]'s [[Sikh]] away from this stand. [[Gurbani]] offers clear guidance on this issue. There is no reason to rely on advice by any other third party. The following quotes from [[Sri Guru Granth Sahib]] give the Sikhs clear and concise direction on what a [[Sikh]] should eat and other aspect of this facet of human life:
'''[[Gurbani]] is the only spiritual and moral guide for the [[Sikh]]s in everything that they do'''. No [[Hukamnama]] by anyone else can move the [[Guru]]'s [[Sikh]] away from this stand. [[Gurbani]] offers clear guidance on this issue. There is no reason to rely on advice by any other third party. The following quotes from [[Sri Guru Granth Sahib]] give the Sikhs clear and concise direction on what a [[Sikh]] should eat and other aspect of this facet of human life:


[P.S. Please click on the SGGS link for every reference, and on the top right corner please choose Prof. Sahib Singh for "Teeka". I'm sure the punjabi translation gives a better picture of the whole sentence. Below references are only a part of the pankhti.It is important to understand the whole sentence before coming to any conclusion.]


{{Srigranth|201|8710|...and yet he does not hesitate to take the lives of others.((3))}}
<Blockquote><i>
 
...and yet he does not hesitate to take the lives of others.((3)) {{SGGS|201|8710}} <br><br>
{{Srigranth|467|21091|They burn away the bonds of the world, and eat a simple diet of grain and water.}}


{{Srigranth|723|31114|The world eats dead carcasses, living by neglect and greed. ((Pause)) Like a goblin, or a beast, they kill and eat the forbidden carcasses of meat.}}
They burn away the bonds of the world, and eat a simple diet of grain and water.{{SGGS|467|21091}} <br><br>


{{Srigranth|1103|47392|You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action?}}
The world eats dead carcasses, living by neglect and greed. ((Pause)) Like a goblin, or a beast, they kill and eat the forbidden carcasses of meat.{{SGGS|723|31114}} <br><br>


{{Srigranth|1128|48254|He kills his self-conceit, and does not kill anyone else. ((3))}}
You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? {{SGGS|1103|47392}} <br><br>


{{Srigranth|1306|56021|Even with only dry crusts of bread, and a hard floor on which to sleep, my life passes in peace and pleasure with my Beloved, O sisters. ((2)(3)(42))}}
He kills his self-conceit, and does not kill anyone else. ((3)) {{SGGS|1128|48254}} <br><br>


{{Srigranth|1350|57719|You say that the One Lord is in all, so why do you kill chickens?}}
Even with only dry crusts of bread, and a hard floor on which to sleep, my life passes in peace and pleasure with my Beloved, O sisters. ((2)(3)(42))
{{SGGS|1306|56021}} <br><br>


{{Srigranth|1350|57722|You seize a living creature, and then bring it home and kill its body; you have killed only the clay.}}
You say that the One Lord is in all, so why do you kill chickens? {{SGGS|1350|57719}} <br><br>


{{Srigranth|1369|58464|Kabeer, I will remain in the Saadh Sangat, the Company of the Holy, even if I have only coarse bread to eat.}}
You seize a living creature, and then bring it home and kill its body; you have killed only the clay.{{SGGS|1350|57722}} <br><br>


{{Srigranth|1375|58664|Kabeer, they oppress living beings and kill them, and call it proper.}}
Kabeer, I will remain in the Saadh Sangat, the Company of the Holy, even if I have only coarse bread to eat. {{SGGS|1369|58464}} <br><br>


{{Srigranth|1374|58642|Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt. Who would cut his throat, to have meat with his bread? ((188))}}
Kabeer, they oppress living beings and kill them, and call it proper. {{SGGS|1375|58664}} <br><br>


Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt. Who would cut his throat, to have meat with his bread? ((188)) {{SGGS|1374|58642}} <br><br>


{{Srigranth|1377|58738|Kabeer, those mortals who consume marijuana, fish and wine - no matter what<br>
pilgrimages, fasts and rituals they follow, they will all go to hell. ((233))}}


== Non-Vegetarianism and Cruelty ==
Kabeer, those mortals who consume marijuana, fish and wine - no matter what<br>
pilgrimages, fasts and rituals they follow, they will all go to hell. ((233)) {{SGGS|1377|58738}} <br>
</i></Blockquote>


"The green pastures and idyllic barnyard scenes of years past are now distant memories. '''On today’s factory farms, animals are crammed by the thousands''' into filthy windowless sheds, wire cages, gestation crates, and other confinement systems. These animals will '''never raise their families, root in the soil, build nests, or do anything that is natural''' to them. They won’t even feel the sun on their backs or breathe fresh air until the day they are loaded onto trucks bound for slaughter."
==Vegetables vs Meat==
'''[http://www.khalsanet.org/sikhs/index.php?option=content&task=view&id=11&Itemid=2 When you eat vegetable you are also taking a life] This section is from khalsanet.org'''


Please go to: [http://www.goveg.com/factoryFarming.asp www.goveg.com] to read more about cruelty to animals in modern day slaughtering and animal-farming businesses.
Q.    Flesh-eaters often say to vegetarian Sikhs, if you eat only vegetables you are also taking life. What, then is the difference between taking the life of, say, a pig and that of a vegetable?


A.    All the difference in the world. Does a potato cry out when it is taken from the earth the way a calf does when it is taken from its mother? Does a stick of celery scream in pain and terror when it is picked the way a pig does when it is being led to slaughter and is having its throat cut? And how sad, lonely, and frightened can a head of lettuce feel?


== Article by Bhai Manmohan Singh Ji ==
We don't need a polygraph to demonstrate that plants have consciousness of a sort, but this consciousness is obviously of a rudimentary kind, far different from that of mammals with well developed nervous systems. Nor do we need tests to prove that fowls and pigs and sheep experience pain to the same degree as human beings, for it is common observation that animals wince, howl, wail, and show terror when abused or injured and make every effort to avoid pain.


The controversy in the [[Khalsa]] Panth over being a '''vegetarian''' or '''non-vegetarian''' arose due to the difference in the interpretation of the word [[Kuthha]] - one of the four primary taboos or '''Cardinal Sins''' for the [[Sikh]]s. Before going into the depth of what "[[Kuthha]]" really means, it is imperative to consider the real importance of these taboos in [[Sikhism]]. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. '''That means he is no longer a Sikh''', i.e., he is automatically de-linked and ex-communicated from the [[Khalsa]] "Brotherhood", even though he may be considered a Sikh by society. As a natural corollary, he '''loses the Grace of the Satguru''' without which progress is hindred in achieving the '''Bliss of Naam-Simran'''. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance.  
Actually many fruits and vegetables can be picked without killing or even harming the plants. These include berries, melons, legumes, nuts, seeds, pumpkins, and many other vegetables. Potatoes are taken from the ground after the plant has died. Most vegetables are annuals, harvested at or near the end of their natural life.


Being of such fundamental importance, the four taboos cannot, obviously, be based upon any temporary contingency of the prevailing circumstances. They must have their own solid basis and foundation, and must be conducive to spiritual upliftment through [[Naam]]-[[Simran]], which occupies the pivotal position in the whole edifice of [[Sikhism]]. Otherwise, they will lose their applicability in the changed circumstances, especially when their role in the spiritual progress is doubtful or even negative. It is explicit in Gurbani that the principles of Gurmat are unchangeable and of permanent standing:
In fact, there is considerable scientific evidence that the human physiology, like that of our closest living creatures - the great apes, is vegetarian in design. The structure of our skin, teeth, stomach and bowels, the length of our digestive system, the composition of our saliva, stomach acids and urine, etc. are all typically vegetarian. There is also a mountain of evidence proving that a meat-based diet contributes to a whole range of diseases. Many scientists now concede that fruits, vegetables, nuts, seeds, and grains appear best suited to the human body.


'''Gurmat Mat Achal Hal Chalaey Na Sakey Koey'''.  
Finally, we know that we cannot subsist for long without food, and all food is matter that was once alive. But since we can subsist well and even thrive without meat, why take animal life in addition to the plant life we need to survive?
http://www.gurugranthdarpan.com/0548.html


'''The Instruction of the Guru is Unshakable. None can change it.'''
Among certain spiritually oriented persons one will often hear this strange rationalization: ''"Sure, we eat meat"'', they say, ''"what of it"''? What is most important is not what enters the stomach but what comes out of the mind! Although it is true that ridding oneself of one's delusions, breaking out of the prison of the ego-I into a life of sympathy with all sentient beings is paramount, how can we establish a sympathetic rapport with non-humans while we are feasting on them?


''"Do not cause pain to any creature, Go back to your Home with honour."'' (Sri Guru Granth Sahib, pg 322)


Obviously, therefore, these four basic taboos formulated by the Tenth Guru must have their own solid base which would stand the stress of all times.
== Non-Vegetarianism and Cruelty ==


=== The Word Kuthha ===
{{main|Cruelty and food}}


{{Main|Kuthha}}
"The green pastures and idyllic barnyard scenes of years past are now distant memories. '''On today’s factory farms, animals are crammed by the thousands''' into filthy windowless sheds, wire cages, gestation crates, and other confinement systems. These animals will '''never raise their families, root in the soil, build nests, or do anything that is natural''' to them. They won’t even feel the sun on their backs or breathe fresh air until the day they are loaded onto trucks bound for slaughter."


The word [[Kuthha]] is generally taken to mean [[Halaal]] meat i.e. "Meat obtained by the [[Muslim]] method of slaying the animal, slowly severing the main blood artery of the throat of the animal, while reciting religious formulae, the main object of slaughtering in this manner being a sacrifice to God to expiate the sins of the slaughterer and its flesh as food being only a secondary object..."12 The [[Jhatka]] method has been described as killing the animal "...with one stroke of the weapon without exciting fear glands secreting poisons into its bloodstream and without causing harmful psychic waves to emanate from the animal's mind..." 12
Please go to: [http://www.goveg.com/factoryFarming.asp www.goveg.com] to read more about cruelty to animals in modern day slaughtering and animal-farming businesses.
 
The origin and basis of [[Halaal]] method of slaying animals by [[Muslim]]s may have been sacrificial. However, by the time of the [[Sikh Gurus]], it had just become a "Muslim method" without any consideration of its sacrificial origin. In fact, a separate class of professionals, called butchers, had emerged with the sole purpose of slaying the animals in this way. Thus, through the employment of butchers, the original idea of slaughtering the animal as a "sacrifice to God to expiate the sins of the slaughterer" had ceased to exist. The original practice had become professionalized and commercialized and remains so even now. So, according to the generally prevailing idea as advocated by many [[Sikh]] scholars, the main reason for imposing this taboo of not eating Halaal meat is not that it is sacrificial or even religious. Rather this taboo had been imposed primarily to liberate the [[Sikh]]s from mental slavery of the then rulers of the [[Muslim]] faith who had banned by law the slaying of animals by any method other than [[Halaal]]. If this interpretation is accepted, then the following points arise:  
 
With the changed times now, when there is no longer such coercion from any quarter, there should be no need for continuing this taboo in the list of the four taboos because the reason for the imposition of this taboo no longer exists.
 
 
It also implies that the four taboos which, have been declared by [[Guru Gobind Singh]] himself as basic and of fundamental importance, may not necessarily be conducive to spiritual enhancement of the soul through '''Naam-Simran'''; their objective being merely to create a spirit of moral, and, according to some, physical strength to face the unjust and tyrannic rule of the then rulers. Obviously, this cannot be the situation as the main and the only objective of the Guru was and is to implant the Holy Naam firmly in the minds of the Sikhs through Holy [[Amrit]] ([[Khande-Ki-Pahul]]). One cannot imagine the All knowing Satguru imposing a taboo of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss.
 
 
If we accept this position of a taboo being imposed only to serve the conditions prevailing at a particular time, then we provide a pretext to the so-called Modern Sikhs who consider that the keeping of [[Kesh]] is no longer necessary in the changed times. They also contend that [[Kirpan]] is now of little significance in this atomic age. They openly assert that religion must change with the changing times. The spirit of [[Sikhism]], according to them, lies only within the [[Sikh]]s and it has nothing to do with the outward appearance or [[bana]]. They further contend that the then prevailing circumstances made the necessity of keeping [[Sikh]]s unique and easily distinguishable. In the changed circumstances that necessity no longer exists. Thus, accepting the above background of the [[Kuthha]] will lead to total destruction of the edifice of [[Sikhism]].
 
Moreover, how would we classify fish? Is it [[Halaal]] or [[Jhatka]]?
 
Meat-eating Sikh brethren advocate that the only touchstone to be used in deciding whether meat should be eaten or refrained from, is whether it creates trouble in the body and fills the mind with evil. If there is no such ill effect then there is no harm in eating it. In the support of this contention, they cite the following couplet from Gurbani:
 
 
'''Baba Hore Khanna Khushi Khuaar. Jit Khaadey Tan Peeriay, Man Meh Chaleh Vikaar.''' (http://www.gurugranthdarpan.com/0196.html  pg. 196)
'''0 Baba! All other foods (except the Naam) create trouble in the body and fill the mind with evil. '''
 
 
Evidently the foregoing couplet is a mis-quotation in this context because herein [[Guru Granth Sahib]] is comparing all material foods with the Divine Food (i.e. Naam-Simran) and is decrying the former. The word HORE is very crucial in this couplet. It does not mean ANY food but any OTHER food, i.e., any food other than NAAM. In the absence of the Divine Food (Naam), all material foods will sicken the body as well as the soul. The very idea of eating meat fills the mind with evil making it aggressive and a partner in taking the life of an innocent creature. For this very reason, almost all of the well-known spiritually enlightened [[Gursikh]]s of the past and present have been and are shunning meat and allied non-vegetarian foods. '''Such foods are not conducive to spiritual development and Naam-Simran''' and, therefore, the all-knowing Guru could not approve them.
 
 
In two Hukam Naamaas of Sri [[Guru Hargobind]] Sahib (Appendix C), there are clear cut instructions prohibiting the eating of meat, fish, etc. The actual words used are "Maas machhi de nerrey nahin jawnaa." When [[Guru Nanak]] in his sixth form prohibits [[Sikh]]s from eating flesh in such a strong language, how can he, in his tenth form, issue instructions absolutely contrary to and in negation of his own earlier instructions?
 
 
[[Mohsin Fani]] (1615-70), the well known historian and a contemporary of Sri [[Guru Hargobind]] Sahib, writes in his work [[Dabistan-E-Mazahib]] as follows:
 
'''"Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being. After him this precept was neglected by his followers; but Arjun Mal, one of the substitutes of his Faith, renewed the prohibition to eat flesh and said: This has not been approved by Nanak."''' 13


What clear cut evidence against eating flesh and drinking wine in [[Sikhism]]!


=== Guru Gobind Singh's Message ===
'''Sikhi and Kutha'''


 
The controversy in the [[Khalsa]] Panth over being a '''vegetarian''' or '''non-vegetarian''' arose due to the difference in the interpretation of the word [[Kuthha]] - one of the four primary taboos or '''Cardinal Sins''' for the [[Sikh]]s. Before going into the depth of what "[[Kuthha]]" really means, it is imperative to consider the real importance of these taboos in [[Sikhism]]. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. '''That means he is no longer a Sikh''', i.e., he is automatically de-linked and ex-communicated from the [[Khalsa]] "Brotherhood", even though he may be considered a Sikh by society. As a natural corollary, he '''loses the Grace of the Satguru''' without which progress is hindred in achieving the '''Bliss of Naam-Simran'''. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance.
Sahib Sri [[Guru Gobind Singh]] ji's "Updesh" to [[Bhai Daya Singh]] ji which is mentioned in '''"Sudharam Marag Granth"''', and also found written in some old handwritten volumes of [[Sri Guru Granth Sahib]]:
 
'''"One who does not:'''
 
* '''Steal '''
* '''Commit adultery '''
* '''Slander anyone '''
* '''Gamble '''
* '''Eat meat or drink wine'''
 
'''will be liberated in this very life (i.e. Jeewan Mukt)"'''.14
 
It is also asserted that bravery is connected with eating animal flesh. The assertion is baseless. In fact, bravery is not connected with brute body force. Real bravery comes out of the spirit of sacrifice for the Truth and arises from the state of mind. The very prevalent words '''Chardi Kala''' among the [[Sikh]]s refer to the Chardi Kala of the spirit. The Sikh history is full of such instances where Sikhs who were hungry for days together defeated the tyrant Mughal forces whose meat eating habits were legendary.
 
There is no difference in either taste or nutritive content of meat obtained through [[Jhatka]] or [[Halaal]] methods. '''Meat remains meat''', whatever may be the method of slaying the animal. It is a mockery of the august and everlasting holy fundamental principles of [[Gurmat]] to attach such a fundamental importance to meat obtained from a particular method of slaying the animal, that its eating by a Sikh makes him an apostate, and that obtained from another method of slaying becomes fully acceptable. Either meat is allowed or is prohibited totally. There can be no mid-way. It is rather strange that many 'modern' and 'intellectual' Sikhs, who are often questioning the rationale of such edicts as keeping of [[Kirpan]] or [[Kesh]] and even the particular type of [[Kachhehra]], generally do not question the rationale of [[Jhatka]] and [[Halaal]] distinction in respect of meat. Obviously, it is the generally preferred taste of the tongue that keeps them mum on this issue.
 
These are only a few of the inconsistencies and contradictions in accepting the interpretation of [[Kuthha]] to mean [[Halaal]] type of meat.
 
 
=== Consideration of the word '''[[Kuthha]]''': ===
 
Now let us consider as to what is the true meaning of the word [[Kuthha]]. EtymologicalIy, the word '''"[[Kuthha]]"''' ('''killed''') is a past participle which has been derived from the root '''"Kohna"''' which means '''to slay or kill'''. This word does not mean to slay slowly or according to the Muslim method. In fact, to my knowledge, this word has never been used in the [[Muslim]] literature or in their general language to refer to "Halaal" meat. There are a number of similarly derived words, e.g. "Muthha," "Dhatthha," etc. Thus, the word '''"[[Kuthha]]"''' literally means ''''meat obtained by killing''' animals with any sharp weapon irrespective of whether any holy hymns are read at that time or not. In fact, reading of any holy hymns on this most cruel and heartless moment, is itself a highly sacrilegious act. For instance, if one accepts a bribe or commits a theft while reciting holy hymns and then claims that because of his having read holy hymns during that act it no longer remains a crime, is only befooling himself.
 
Now consider this from another angle. For [[Halaal]] meat, the animal is killed while reciting Qalima - the holy Mantra of the [[Muslim]]s praising God in Arabic language. For obtaining [[Jhatka]] meat, they say [[Sat Sri Akal]], which is also praise of God but in [[Punjabi]] language. Meat obtained while reciting praise of God in Arabic language is Halaal (sacred) for a [[Muslim]] and is '''Haraam''' ('''unsacred''') for a [[Sikh]]. Likewise meat obtained while reciting praise of God in [[Punjabi]] language is Halaal (sacred) for a Sikh and Haraam (unsacred) for a [[Muslim]]. By implication, meat being the common factor in both cases, Qalima is Haraam for a Sikh and [[Sat Sri Akal]] is Haraam for a [[Muslim]]. If both Qalima and [[Sat Sri Akal]] are praises of God in different languages, neither of them is Haraam. In fact, Haraam is the selfish trend of the mind of the meat eaters.
 
S. [[Kapur Singh]] rightly points out "[[Sikhism]] is not a religion of confusion and tomfoolery.'115 The Sikh Way of Life is based upon the highest principle of Divinity -with the ultimate goal of merging one's soul (Atma) with the Ultimate Soul (Param-Atma).
 
In [[Gurbani]] the word "[[Kuthha]]" as well as "Kohna" have been used at a number of places in this sense:
 
 
'''Paap Karendar Sarpar Muthey. Ajraeel Pharrey Phar KUTHHEY.''' (http://www.gurugranthdarpan.com/1019.html pg. 1019)
 
'''The sinner will certainly be ruined or destroyed. The angel of death will seize and kill them.'''
 
 
(Here the word "kuthhey" means simply killing, not killing by Halaal)
 
'''Bed Parhey Mukh Mitthee Baani. Jeeaan KUHAT Na Sangey Paraanee.''' (http://www.gurugranthdarpan.com/0201.html pg. 201)
 
'''He (Pandit) recites the Vedas very sweetly, but he does not hesitate to kill life. '''
 
 
'''Abhakhya Ka KUIHHA Bakra Khanaa. Choukay Upar Kisey Na Jaanaa.''' (http://www.gurugranthdarpan.com/0472.html pg. 472)
 
'''They eat the meat obtained while uttering the unspeakable word (referring to Qalima of the [[Muslim]]s which the [[Hindu]]s considered as unspeakable) and allow none to enter their kitchen square.'''
 
 
The supporters of the word [[Kuthha]] to mean [[Halaal]] meat very often bank upon the above cited couplet to support their contention. They ascribe it to mean the meat obtained by slaying goats while uttering Qalima, which is the Muslim way of slaughtering animals. If the word Kutliha were to mean [[Halaal]] meat, the use of the word abhakhya is superfluous. The sentence should have been simply [[Kuthha]] Khaanaa to mean the eating of the Halaal meat. The very fact that the word Kuthha has been qualified with the adjective abhakhya kaa means that Kuthha refers to simple meat of the killed animal, irrespective of the method of slaying the animal; and while qualifying meat to mean Halaal, the words abhakhya kaa had to be particularly prefixed to convey that sense. Almost all the renowned commentators and translators of [[Sri Guru Granth Sahib]], e.g., Bhai Sahib [[Vir Singh]], Professor [[Sahib Singh]], S. [[Manmohan Singh]], etc., have interpreted this couplet in this way.
 
 
It is thus clear that the word '''[[Kuthha]]''' means simply '''meat of the killed animal''' and does not go into the detail of how the animal is killed. Like so many other adulterations committed by the anti-Sikhs in [[Gurmat]] [[Rehit Maryada]], this interpretation of the word [[Kuthha]] to mean [[Halaal]] meat has also been initiated and popularized by those very anti-Sikhs, in their efforts to destroy the roots of the new faith in order to decrease its efficacy and create doubts and dissensions in the Panth. Our brothers have unconsciously fallen in their trap.
 
 
=== Only [[Shabad]] cited in support of eating meat ===
 
 
The only hymn in the whole of [[Sri Guru Granth Sahib]] that is specifically cited in support of eating meat is the hymn of Sahib Sri [[Guru Nanak]] Dev Ji in the Var of [[Raag Malaar]] on pages 1289-90 beginning with the couplet:
 
 
'''Maas Maas Kar Moorakh Jhaghrrey. Gian dhian Nahin Jaaney. Kaun Maas Kaun Saag Kahaavey. Kis Mah Paap Samaaney.''' (http://www.gurugranthdarpan.com/1289.html pg. 1289-1290)
 
'''Only the fool quarrels over the question of eating or not eating of the meat. He does not have the True Wisdom. Without True Wisdom or Meditation, he harps on which is flesh and which is not flesh and which food is sinful and which is not.'''
 
 
A deeper study of the whole hymn brings out:
 
Herein, [[Guru Granth Sahib]] is addressing a Vaishnav Pandit who believes that he can achieve his spiritual goal only by avoiding meat as food and not trying to obtain the true wisdom through meditation. He has stressed that only avoiding meat will not lead one to the achievement of Spiritual Bliss if one does not do Naam-Simran. This equally applies to all, including non-meat-eating [[Sikh]]s.
 
It relates to the flesh or meat in general and not to any particular type of flesh - whether prepared by [[Halaal]] or [[Jhatka]] method. The Sikh supporters of flesh eating do not accept at all the intake of all types of meat, but according to them, only [[Jhatka]] meat is permissible and Halaal is totally prohibited. In other words, what does the term "Kuthha" denote?
 
The flesh of the mother's womb wherein the human body is born, the flesh of the mother's breasts which feed the infant, the flesh of the tongue, ears, mouth, etc., used for perception of various senses of the body, the flesh in the form of wife and off-springs referred to in the Shabad, is flesh no doubt and one cannot escape it, but is it the flesh to be eaten as food by the humans? Does the love for this type of flesh involve any cruelty or slaughter of living bodies? Obviously, the Shabad has a deeper meaning telling Vaishnav pandits that merely escaping from the flesh does not take one anywhere. Nor can anyone get rid of the flesh (i.e., attainment of salvation from the cycle of birth and death) by his own futile efforts without the Grace of the True Guru.  
 
One very well known Sikh writer, in his book on Sri [[Guru Nanak]] Dcv Ji's life 16, while claiming that the above hymn supports meat eating, recommends that those Sikhs who seek spiritual bliss through Naam Simran should shun it! Well, devoid of Naam Slmran [[Sikhism]] is reduced to naught.
 
At this point it would be worth mentioning two well known anecdotes from the life of Sahib Sri [[Guru Nanak]] Dev Ji in this respect:
 
During his visit to Lahore, Sri [[Guru Nanak]] Dev Ji happened to stay in the neighborhood of a big slaughter house. In the ambrosial hours of the early morning, he heard loud shrills and cries of the animals being butchered there. Then, in the daytime, he saw the population addicted to vices connected with meat, wine and women. He was so moved by this sight that he exclaimed:
 
'''Lahore shahar zahar kahar sawa pahar.''' (http://www.gurugranthdarpan.com/1412.html pg. 1412)
 
'''God's curse is upon the city of Lahore for a quarter of the day.'''
 
 
=== Sakhi of Duni Chand ===
 
'''Duni Chand''' was holding a grand annual feast to feed the Brahmins in celebration of '''Saraadh ceremony''' for the peace of his departed father's soul. Sri [[Guru Nanak]] Dev Ji told him that his father had taken the body of a wolf and was starving on the nearby river bank at that time. Duni Chand immediately went there and saw the starving wolf. On seeing his son, the wolf died and thus spoke to him from his Astral or luminous body:
 
"In human body when I was nearing death, I smelt the flavor of meat being cooked in the neighboring house and felt an ardent desire for it. I died in the same state of mind. That is why I was given the body of a wolf so that I could fulfill my last desire in human life." 17
 
 
=== Quotes from [[Gurbani]] ===
[[Image:Vegetarianism.jpg|thumb|right|300px|''Designed By Harpreet Singh'']]
[[Gurbani]] also says:
 
'''Jit Laago Man Baasna, Ant Saaee PragtaanL''' (http://www.gurugranthdarpan.com/0267.html pg. 267)
 
'''The desire to which the mind is attached, becomes manifest in the end.'''
 
 
This brings out clearly the thinking of Sahib Sri [[Guru Nanak]] Dev Ji in this respect.
 
[[Sri Guru Granth Sahib]] prohibits eating of animal flesh in clearcut and unambiguous language in a number of places:
 
 
'''Jee Badhoh So Dharam Kar ThaapohAdharam Kaho Kat Bhai. Aapas Ko Munwar Kar Thaapoh, Kaa Ko Kaho Kasaaee.''' (http://www.gurugranthdarpan.com/1103.html pg. 1103)
 
'''You kill animals and call it religion (Rahit); then what indeed is irreligion (Kurahit)? Even then you consider yourself as a sage of sages; then whom to call a butcher?'''
 
 
'''Bed Kateb Kaho Mat Jhoothhay, Jhoothhaa Jo Na Bichaarey. Jo Sabh Meh Ek Khudal Kahat Ho,To Kio Murghi Maarey.''' (http://www.gurugranthdarpan.com/1350.html pg. 1350)
 
'''Do not call various religious texts false. False is one who gives no thought to their contents. If you consider God is in all, then why you slaughter the chicken (i.e., life?)'''
 
 
'''Rojaa Dharey, Manaavey Mlah, Svaadat Jee Sanghaarey. Aapaa Dekh Avar Nahin Dekhey,Kaahey Kow Jhakh Maarey.''' (http://www.gurugranthdarpan.com/1375.html pg. 1375)
 
'''You keep fasts (i.e., religious acts) to appease God. At the same time you slay life for your relish. This utter selfishness is nothing but empty or nonsensical talk.'''
 
 
'''Kabir Jee Jo Maareh Jor Kar,Kaahtey Heh Ju Halaal. Daftar Daee Jab Kaadh Hal, Hoegaa Kaun Havaal'''(http://www.gurugranthdarpan.com/1375.html pg. 1375)
 
'''Whosoever slays life by force and call it sanctified; What will be his fate when he will be called to account for it in His Court? '''
 
 
'''Kabir Bhaang, Machhli Surapaan Jo Jo Praanee Khahey. Tirath, Barat, Nem Kiaye Te Sabhay Rasaatal Jahey.''' (http://www.gurugranthdarpan.com/1376.html pg. 1376)
 
'''Whosoever eats flesh, fish, etc. and takes wine and hemp, all his religious acts will go to waste.'''
 
 
'''Kabir Khoob Khaana Khichri, Ja Meh Amrit Lon. Heraa Rotee Kaamey Galaa Kataavey Kon.(http://www.gurugranthdarpan.com/1374.html''' pg. 1374)
 
'''Blessed is the simple food of rice mixed with salt; Who would risk his head to be slain hereafter, for the meat one eats here?'''
 
 
It is thus clear from the foregoing that the word [[Kuthha]] used in the Sikh Code of Conduct does not refer to [[Halaal]] or sacrificial meat at all' but refers to meat and allied products as a whole. It means simply to slay or cut the animal -whatever may be the method used for the purpose. The use of the word in the same sense at a number of places in [[Gurbani]] brings out this point beyond any shadow of a doubt. Accordingly, eating flesh in general (and not only Halaal) is totally prohibited for the Sikhs and is one of the four Cardinal Sins enunciated in the Sikh Code of Conduct.
 
It is a great travesty of the factual position to assert that, "In the Sikh Doctrine, therefore, there is no religious injunction for or against meat eating; it is a matter of individual choice and discretion, a most sensible principle." 18
 
All the [[Rehit]]s (Do's) and [[Kurehit]]s (Don'ts or taboos) are of fundamental importance in [[Sikhism]]. These are a pre-condition for one's being accepted for baptism or taking of [[Amrit]] which means nothing but Naam:
 
'''Amrit Naam Parmesar Tera Jo Simray So Jeevey.''' (http://www.gurugranthdarpan.com/0616.html pg. 616)
 
'''O God; Amrit is nothing but your Naam and he alone lives who meditates or contemplates on it'''.
 
 
'''Amrit Har Har Naam Hay Meri Jindareeay. Ainrit Gunnat Paaey Ram.''' (http://www.gurugranthdarpan.com/0538.html pg. 538)
 
'''The Naam Divine is Amrit; and is obtained through the Guru's Instruction'''.
 
 
This very fact shows that all these commandments have definite spiritual import and thus are of intrinsic value. None of these, therefore, can be left to an individual's discretion.
 
Besides propagating this misinterpretation of the word Kuthha and encouraging the Sikhs in general to eat meat, the same people have gone to the extent of giving the very respectable name of Mahaan Prasad to this absolutely proscribed and profane food. This has been done to mislead the general unsuspecting, simple and innocent Sikh masses in a very subtle way. It is a pity that many of us have fallen prey to this mischievous game, and have even started propagating this misinterpretation.
 
In the old Sikh literature, the word '''Mahaan Prasad'' has been used to denote the most sacred and sanctified food which is now commonly known as '''[[Karah Prasad]]. Bhai Sahib [[Bhai Gurdas]] Ji has used this terminology a number of times in his works 19, and all the commentators of his works, including those of [[Shromani Gurdwara Parbandhak Committee]] (S.G.P.C.), have accepted this interpretation. [[Karah Prasad]] has a very sacred and distinct place in Sikh tradition and practice, and has, therefore, been very aptly and correctly referred to as Mahaan Prasad.
 
'''Above article by Bhai Manmohan Singh Ji'''


== Other Thoughts ==
== Other Thoughts ==


In the free kitchen of the [[Gurdwara]] ([[langar]]), vegetarian food is always served. This has been the case for all the period for which records can be found and is in keeping with the main thrust of the above [[Gurbani]] [[Tuk]]s. The [[Guru]]s have  given their opinion on the subject of vegetarianism, but it can generally left up to the individual member of the religion to conclude whether to stay vegetarian or eat meat and this is largely a personal decision for a [[Sikh]].
In the free kitchen of the [[Gurdwara]] ([[langar]]), vegetarian food is always served. This has been the case for all the period for which records can be found and is in keeping with the main thrust of the above [[Gurbani]] [[Tuk]]s. The [[Guru]]s have  given their opinion on the subject of vegetarianism, but it can generally left up to the individual member of the religion to conclude whether to stay vegetarian or eat meat and this is largely a personal decision for a [[Sikh]].


Further, it should be remembered that the [[SGPC]]'s Reht Maryarda [http://www.sgpc.net/rehat_maryada/section_six.html www.sgpc.net] mentions "four transgressions" which are "tabooed practices". These rules do not at any point allow [[Sikh]]s to eat meat. What these rules say is that it is '''an absolute sin''' to eat meat for a '''particular type'''. It does not follow from this statement that one is allowed to consume all other types of meat. In a similar way is say in the [[SGPC]]'s Reht Maryarda that "Cohabiting with a person other than one's spouse" is an absolute sin – It does not follow that "some sexual glances at someone other than one's partner" are allowed in [[Sikhism]]. The four "Kurhats" are complete "no-go" areas for a Sikh - '''Never''' to be visited ever! However, it follows that a Sikh must try and stay very clear of these serious sinful "no-go" areas giving them a wide berth.
Further, it should be remembered that the [[SGPC]]'s Reht Maryarda [http://www.sgpc.net/rehat_maryada/section_six.html www.sgpc.net] mentions "four transgressions" which are "tabooed practices". These rules do not at any point allow [[Sikh]]s to eat meat. What these rules say is that it is '''an absolute sin''' to eat meat for a '''particular type'''. It does not follow from this statement that one is allowed to consume all other types of meat. In a similar way is say in the [[SGPC]]'s Reht Maryarda that "Cohabiting with a person other than one's spouse" is an absolute sin – It does not follow that "some sexual glances at someone other than one's partner" are allowed in [[Sikhism]]. The four "Kurhats" are complete "no-go" areas for a Sikh - '''Never''' to be visited ever! However, it follows that a Sikh must try and stay very clear of these serious sinful "no-go" areas giving them a wide berth.
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(editor: As most of statements in the article were not supported by direct quotes from [[SGGS]], and therefore have been omitted. Please go to [www.Sikh Times.com] for full text.
(editor: As most of statements in the article were not supported by direct quotes from [[SGGS]], and therefore have been omitted. Please go to [www.Sikh Times.com] for full text.


'''''Guru Nanak Dev Ji said that those who waste their time deciding on whether or not to eat meat are foolish. He did not eat meat, and neither did the other Gurus. Guru Har Rai Ji was sadwhen his robe trampled a few flowers, yet Guru Gobind Singh Ji killed a goat to show the blood when he "cut off" Daya Singh Ji's head. This shows that killing of an animal or any living organism should only be done when it is necessary. Meat is not essential for survival, so some people believe it should not be eaten. The Gurus only killed when necessary; Guru Gobind Singh Ji only killed others to protect basic human rights, mainly religious beliefs. One should only eat meat when it is necessary for survival, otherwise different choices should be taken. But, over this, one should concentrate on the Guru's Hukam. Sadhna Ji was a butcher, and he had to be in order to survive. Nobdoy said that he enjoyed killing, but that it was simply his profession. If you think it unjust to kill something, consider why you worship the Guru Granth when Sadhna Ji's bani is part of it. The only reason to kill is for necessities, not for pleasure. Kill only when it is necessary for survival. This was taught by all the Gurus, especially from Guru Arjun Dev Ji (he did not personally kill, but he encouraged the building of a Sikh army) and onward. Bodies are gifts of God, and so we must respect all of them. They are our way of reaching God, and the way of others. Guru Ji indirectly says that we must kill only for two reasons: self-defense and defense of others/ideas. WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH!'''''
'''''Guru Nanak Dev Ji said that those who waste their time deciding on whether or not to eat meat are foolish. He did not eat meat, and neither did the other Gurus. Guru Har Rai Ji was sad when his robe trampled a few flowers, yet Guru Gobind Singh Ji told us Sikhs to fight the forces of Aurangzeb and we did so (thus killing many Mussalmans along the way). Why shed blood when it is inhumane. Becuase killing of an animal or any living organism should only be done when it is necessary. Meat is not essential for survival, so some people believe it should not be eaten. The Gurus only killed when necessary; Guru Gobind Singh Ji only killed others to protect basic human rights, mainly religious beliefs. One should only eat meat when it is necessary for survival, otherwise different choices should be taken. But, over this, one should concentrate on the Guru's Hukam. Sadhna Ji was a butcher, and he had to be in order to survive. Nobody said that he enjoyed killing, but that it was simply his profession. If you think it unjust to kill something, consider why you worship the Guru Granth when Sadhna Ji's bani is part of it. The only reason to kill is for necessities, not for pleasure. Kill only when it is necessary for survival. This was taught by all the Gurus, especially from Guru Arjun Dev Ji (he did not personally kill, but he encouraged the building of a Sikh army) and onward. Bodies are gifts of God, and so we must respect all of them. They are our way of reaching God, and the way of others. Guru Ji indirectly says that we must kill only for three reasons: self-defense, when meat is all that is available, and justice. Only when the soul within the body should be punished is the body destroyed (when talking of humans). WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH!'''''
 
'''[http://dictionary.laborlawtalk.com/Brahminism#Vegetarianism Vegetarianism] and Spiritualism ''''</div>


'''[http://dictionary.laborlawtalk.com/Brahminism#Vegetarianism Vegetarianism] and Spiritualism ''''</div>
==The other side of the issue==
 
Including meat in the diet has long been  a controversial topic among the Sikh Circle. But the debate on Sikhism and Meat Eating has lead the majority of Sikh Scholars to agree on the view that Sikhism is not against the eating of meat.  
 
Check [[Neutral Views on Meat Eating]] for authentic scholars writings.


==External Links==
==External Links==
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* [http://www.sevatothemax.com/blog/2006/03/28/jhuttka-meat-by-bhai-sahib-bhai-randhir-singh-jee-preface-part-1/ Jhuttka Meat by Bhai Randhir Singh]
* [http://www.sevatothemax.com/blog/2006/03/28/jhuttka-meat-by-bhai-sahib-bhai-randhir-singh-jee-preface-part-1/ Jhuttka Meat by Bhai Randhir Singh]
* [http://greenstreetvc.com/ The Green Street Vegetarian Club]
* [http://greenstreetvc.com/ The Green Street Vegetarian Club]
* [http://www.sikhnet.com/sikhnet/news.nsf/NewsArchive/BB976A4FAF0A74C68725734E0071B2CD Vegetarian is the New Prius]
* [http://www.un.org/apps/news/story.asp?NewsID=20772&Cr=global&Cr1=environment UN News Centre]
* [http://www.fao.org/newsroom/en/news/2006/1000448/index.html The Food and Agriculture Organization of the United Nations]
* [http://www.harisingh.com/newsMeatless1a.htm The Meatless Diet Pros and Cons*]
=== Video ===
* [http://www.youtube.com/watch?v=J9grdoNHPA0 Taksal view on Meat Part 1 of 2],  [http://www.youtube.com/watch?v=7PE5srUQIMk Taksal view on Meat Part 2 of 2]
* [http://uk.youtube.com/watch?v=4yBwwwfSgC8 SIKHI AND MEAT-IS IT ALLOWED?] Gruesome video - exercise discretion (NOT FOR THE FAINT-HEARTED)
* [http://video.google.com/videoplay?docid=-3225891937244018271 Gurmat Ansar Maas Nirnay Part Three] Last Part of the three videos of Sant hari Singh Ji discussing issues of Sikhism with Kala Afgana supporters.


== References ==
== References ==
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[[Category:Sikh belief]]
[[Category:Sikh belief]]
[[Category:Glossary of Sikh Terms]]
[[Category:Glossary of Sikh Terms]]
[[Category:Bhai Gurdas]]

Latest revision as of 18:18, 8 May 2013

Veg pyramid large.jpg
"Nothing will benefit human health and increase the
chances for survival of life on Earth as much as the
evolution to a vegetarian diet."
-- Albert Einstein

The Sikh scripture, Guru Granth Sahib, declares that the purpose of human beings is to achieve a blissful state and to be in harmony with the earth and all of God's creation. It seems, however, that humans have drifted away from that ideal. For the earth is today saturated with problems. It is agonizing over the fate of its inhabitants and their future! It is in peril as never before.

Its lakes and rivers are being choked, killing its marine life; resources are being depleted at an alarming rate; its forests and natural environments are being denuded; a smoky haze envelops many cities of the world. Human beings are exploiting other human beings, other living beings, the Earth's resources and the planet; the planet is being polluted and stripped of it natural state continuously; there are many serious health and disease issues all over the world.....

The Sikh Gurus showed the world the way to live in accord with the environment and its surroundings; all the Guru's constructions adhered to this principle of harmony with the planet. Living a life with a small impact on the environment is enshrined in Sikhi; Green living is an integral part of Sikhism. The way of live in harmony with other being is part of the Sikh way of life. The following article addressing the issue of vegetarianism from a spiritual angle:

For Alternate view click here

Interview with Baba Thakar Singh

Main article: SGGS on Meat

Question: Master ji, we all know that it's very crucial to abstain from the eating of meat because this increases our karmas, but can you explain in more detail the reasons for becoming vegetarian?

Thakar Singh: We should not increase our burden of karmas as you have already said. There is karmic value in every kind of thing we use in this world. The air we consume, we have to pay for. The water we use, we have to pay for. The light of the sun or moon is also not free for us, and this green grass is also to be paid for - nothing is free. Depending on the "Jun" (life-form), there is a price to be paid. Lower life forms have a lower price to pay. Plants have a lower spiritual price than animal life forms. So why take the higher burden?


If you are to construct a house, you don't make it with gold or silver or jewels. If you can, you make the house with stone - Stone is very strong and cheap -- So, why don't you make your house with stone and bricks instead of gold? This body is like a house. Build it with material that is spiritually cheap and strong. Fruits and vegetables are spiritually cheap and they can make you spiritually and physically strong. Higher life-forms are expensive - and you will have to pay a higher price!


In the same way, if we can maintain a simple life style, with a spiritually lower cost - with this greenery, fruits, etc - then why attract so much burden and payment of karma by consuming higher life-forms? God did not really say that it is "burden-less" or it is all free. He has never explained it like this, but He has allowed us to have these lower forms because with our meditations we can release ourselves very quickly and easily and therefore we will not "over-burden" ourselves for a long time.


This is also the case with people who eat animals. Their nervous systems have been seriously disturbed and shaken. Even if you look at an animal that has been killed you will be emotionally affected; your nervous system will be disturbed and you will lose so much peace; you will not feel good and your heart will be affected by it. Look at a dying fish. It is out of water and if you look at it, for one or two hours or even some days your heart will not feel good. You will think of the condition of that fish and it will feel horrible and your heart and mind will be in some kind of perturbed state.


For months even this state of mind will continue. Maybe after a long time you will forget this scene and its effect will be gone from your heart and then perhaps you cannot remember it - still it has its effect. If just looking at a dead fish causes this then what will be the case when we eat it and all these negative vibrations enter into our system. So many diseases will come up and our mental systems will be disturbed.


But when we eat some greenery or fruit everything is wonderful. The plant produces the fruit for consumption by an animal so that the seeds can be transported to new places. In fact by eating the fruit you are doing a favour to the plant! - the fruit is a bait for the animal to do a function that the plant desires - That is the function of a fruit. If you look at fruit that is ripe the colors tell you so wonderfully that it is ripe. A fragrance is also available and when you smell it you enjoy it and even when you remember the smell you feel good. Your heart is also enjoying and your mind and body are at peace.


  • Above is a edited and enhanced version of a interview with Bhai Thakar Singh of Delhi

Gurbani - Links to SGGS

Main article: SGGS on Meat

Gurbani is the only spiritual and moral guide for the Sikhs in everything that they do. No Hukamnama by anyone else can move the Guru's Sikh away from this stand. Gurbani offers clear guidance on this issue. There is no reason to rely on advice by any other third party. The following quotes from Sri Guru Granth Sahib give the Sikhs clear and concise direction on what a Sikh should eat and other aspect of this facet of human life:

[P.S. Please click on the SGGS link for every reference, and on the top right corner please choose Prof. Sahib Singh for "Teeka". I'm sure the punjabi translation gives a better picture of the whole sentence. Below references are only a part of the pankhti.It is important to understand the whole sentence before coming to any conclusion.]

...and yet he does not hesitate to take the lives of others.((3)) (SGGS p201)

They burn away the bonds of the world, and eat a simple diet of grain and water.(SGGS p467)

The world eats dead carcasses, living by neglect and greed. ((Pause)) Like a goblin, or a beast, they kill and eat the forbidden carcasses of meat.(SGGS p723)

You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? (SGGS p1103)

He kills his self-conceit, and does not kill anyone else. ((3)) (SGGS p1128)

Even with only dry crusts of bread, and a hard floor on which to sleep, my life passes in peace and pleasure with my Beloved, O sisters. ((2)(3)(42)) (SGGS p1306)

You say that the One Lord is in all, so why do you kill chickens? (SGGS p1350)

You seize a living creature, and then bring it home and kill its body; you have killed only the clay.(SGGS p1350)

Kabeer, I will remain in the Saadh Sangat, the Company of the Holy, even if I have only coarse bread to eat. (SGGS p1369)

Kabeer, they oppress living beings and kill them, and call it proper. (SGGS p1375)

Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt. Who would cut his throat, to have meat with his bread? ((188)) (SGGS p1374)


Kabeer, those mortals who consume marijuana, fish and wine - no matter what
pilgrimages, fasts and rituals they follow, they will all go to hell. ((233)) (SGGS p1377)

Vegetables vs Meat

When you eat vegetable you are also taking a life This section is from khalsanet.org

Q. Flesh-eaters often say to vegetarian Sikhs, if you eat only vegetables you are also taking life. What, then is the difference between taking the life of, say, a pig and that of a vegetable?

A. All the difference in the world. Does a potato cry out when it is taken from the earth the way a calf does when it is taken from its mother? Does a stick of celery scream in pain and terror when it is picked the way a pig does when it is being led to slaughter and is having its throat cut? And how sad, lonely, and frightened can a head of lettuce feel?

We don't need a polygraph to demonstrate that plants have consciousness of a sort, but this consciousness is obviously of a rudimentary kind, far different from that of mammals with well developed nervous systems. Nor do we need tests to prove that fowls and pigs and sheep experience pain to the same degree as human beings, for it is common observation that animals wince, howl, wail, and show terror when abused or injured and make every effort to avoid pain.

Actually many fruits and vegetables can be picked without killing or even harming the plants. These include berries, melons, legumes, nuts, seeds, pumpkins, and many other vegetables. Potatoes are taken from the ground after the plant has died. Most vegetables are annuals, harvested at or near the end of their natural life.

In fact, there is considerable scientific evidence that the human physiology, like that of our closest living creatures - the great apes, is vegetarian in design. The structure of our skin, teeth, stomach and bowels, the length of our digestive system, the composition of our saliva, stomach acids and urine, etc. are all typically vegetarian. There is also a mountain of evidence proving that a meat-based diet contributes to a whole range of diseases. Many scientists now concede that fruits, vegetables, nuts, seeds, and grains appear best suited to the human body.

Finally, we know that we cannot subsist for long without food, and all food is matter that was once alive. But since we can subsist well and even thrive without meat, why take animal life in addition to the plant life we need to survive?

Among certain spiritually oriented persons one will often hear this strange rationalization: "Sure, we eat meat", they say, "what of it"? What is most important is not what enters the stomach but what comes out of the mind! Although it is true that ridding oneself of one's delusions, breaking out of the prison of the ego-I into a life of sympathy with all sentient beings is paramount, how can we establish a sympathetic rapport with non-humans while we are feasting on them?

"Do not cause pain to any creature, Go back to your Home with honour." (Sri Guru Granth Sahib, pg 322)

Non-Vegetarianism and Cruelty

Main article: Cruelty and food

"The green pastures and idyllic barnyard scenes of years past are now distant memories. On today’s factory farms, animals are crammed by the thousands into filthy windowless sheds, wire cages, gestation crates, and other confinement systems. These animals will never raise their families, root in the soil, build nests, or do anything that is natural to them. They won’t even feel the sun on their backs or breathe fresh air until the day they are loaded onto trucks bound for slaughter."

Please go to: www.goveg.com to read more about cruelty to animals in modern day slaughtering and animal-farming businesses.


Sikhi and Kutha

The controversy in the Khalsa Panth over being a vegetarian or non-vegetarian arose due to the difference in the interpretation of the word Kuthha - one of the four primary taboos or Cardinal Sins for the Sikhs. Before going into the depth of what "Kuthha" really means, it is imperative to consider the real importance of these taboos in Sikhism. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. That means he is no longer a Sikh, i.e., he is automatically de-linked and ex-communicated from the Khalsa "Brotherhood", even though he may be considered a Sikh by society. As a natural corollary, he loses the Grace of the Satguru without which progress is hindred in achieving the Bliss of Naam-Simran. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance.

Other Thoughts

In the free kitchen of the Gurdwara (langar), vegetarian food is always served. This has been the case for all the period for which records can be found and is in keeping with the main thrust of the above Gurbani Tuks. The Gurus have given their opinion on the subject of vegetarianism, but it can generally left up to the individual member of the religion to conclude whether to stay vegetarian or eat meat and this is largely a personal decision for a Sikh.

Further, it should be remembered that the SGPC's Reht Maryarda www.sgpc.net mentions "four transgressions" which are "tabooed practices". These rules do not at any point allow Sikhs to eat meat. What these rules say is that it is an absolute sin to eat meat for a particular type. It does not follow from this statement that one is allowed to consume all other types of meat. In a similar way is say in the SGPC's Reht Maryarda that "Cohabiting with a person other than one's spouse" is an absolute sin – It does not follow that "some sexual glances at someone other than one's partner" are allowed in Sikhism. The four "Kurhats" are complete "no-go" areas for a Sikh - Never to be visited ever! However, it follows that a Sikh must try and stay very clear of these serious sinful "no-go" areas giving them a wide berth.


However, one need to remember that to get to a position of absolute compliance with Gurbani in all aspects of life in one go is not possible or expected. However, it the duty of all Sikhs to work towards this ultimate goal. So if one is not a Vegetarian, you are not expected to change overnight. It’s a Sikhs duty to strive toward this important concept of Sikh life. If you are a Vegetarian, you cannot look down at non-vegetarians – as they may have excelled in other areas of Sikhism.

Alternative View:

From Sikh Times

1. Those that choose to dwell on the consumption of substances rather than focus their minds on remembering God have been derided by the Adi Granth ('consumed by the desire for substances'). This 'desire' can be either for a single substance or for a number of substances. It is worth noting that the Adi Granth mentions the desire for meat at the very end of a list of nine desires:

"The desires for gold, silver, women, fragrances,' ..'horses, beds, palaces, sweets, and meat."

  • (Verse 43/1, p. 34) [Guru Nanak, Adi Granth, p. 15]

It is clear from Guru Nanak's verse (above) that he accords meat a status similar to gold, silver, women, fragrances, horses, beds, palaces, and sweets.

To forget God and remain obsessed with substances is 'desire.' For those that are immersed in the rememberance of God, no substance is 'desirous.' To obsess unduly on meat, i.e. only one of the nine desires acknowledged by the Adi Granth, is tantamount to ignoring the fundamental messages of the Adi Granth.

2. To attach undue importance to matters of eating and drinking rather than focusing on remembering God has been termed by our Gurus as harmful to the pursuit of a spiritual lifestyle. Furthermore, our Gurus have placed meat on par with other superior substances such as fruit, butter, jaggery, and refined flour.

"What good are fruits, butter, sweet jaggery, refined flour, and meat?"

  • (Verse 44/2, p. 34) [Guru Nanak, Adi Granth, p. 142]

Verses such as the one above make it abundantly clear that it is not incorrect to view meat on par with other superior substances such as gold, silver, butter, jaggery, and refined flour.

The above section is taken from an article in the [www.Sikh Times.com] Friday Oct 28 05)

(editor: As most of statements in the article were not supported by direct quotes from SGGS, and therefore have been omitted. Please go to [www.Sikh Times.com] for full text.

Guru Nanak Dev Ji said that those who waste their time deciding on whether or not to eat meat are foolish. He did not eat meat, and neither did the other Gurus. Guru Har Rai Ji was sad when his robe trampled a few flowers, yet Guru Gobind Singh Ji told us Sikhs to fight the forces of Aurangzeb and we did so (thus killing many Mussalmans along the way). Why shed blood when it is inhumane. Becuase killing of an animal or any living organism should only be done when it is necessary. Meat is not essential for survival, so some people believe it should not be eaten. The Gurus only killed when necessary; Guru Gobind Singh Ji only killed others to protect basic human rights, mainly religious beliefs. One should only eat meat when it is necessary for survival, otherwise different choices should be taken. But, over this, one should concentrate on the Guru's Hukam. Sadhna Ji was a butcher, and he had to be in order to survive. Nobody said that he enjoyed killing, but that it was simply his profession. If you think it unjust to kill something, consider why you worship the Guru Granth when Sadhna Ji's bani is part of it. The only reason to kill is for necessities, not for pleasure. Kill only when it is necessary for survival. This was taught by all the Gurus, especially from Guru Arjun Dev Ji (he did not personally kill, but he encouraged the building of a Sikh army) and onward. Bodies are gifts of God, and so we must respect all of them. They are our way of reaching God, and the way of others. Guru Ji indirectly says that we must kill only for three reasons: self-defense, when meat is all that is available, and justice. Only when the soul within the body should be punished is the body destroyed (when talking of humans). WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH!

Vegetarianism and Spiritualism '

The other side of the issue

Including meat in the diet has long been a controversial topic among the Sikh Circle. But the debate on Sikhism and Meat Eating has lead the majority of Sikh Scholars to agree on the view that Sikhism is not against the eating of meat.

Check Neutral Views on Meat Eating for authentic scholars writings.

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References

  • 1.Maulvi Karim Bakhsh later became well known as Sant Lakhbir Singh.
  • 2.Autobiography of Bhai Sahib Randhir Siugh. pg. 51.
  • 3.Ibid pg. 60-61.
  • 4.Ibid pg. XXVI - Dr. Trilochan Singh's Introductory Thesis.
  • 5.Gandhi, M.K. Story of My Experiments with Truth. pg. 41-5.4.
  • 6.Autobiography. pg. XXXVIII
  • 7.Bhai Balbir Singh retired as Executive Engineer. He has five children and is now settled in Ludhiana. Bibi Daler Kaur was married to S. Mohinder Singh and has one son.
  • 8.Autobiography. pg. 436.
  • 9.Singh, Prof. Harbans. Sikh Review, July 1978. pg. 44.
  • 10.Singh, Trilochan. Sikh Review, July 1978. pg. 23.
  • 11.Autobiography. pg. LXV.
  • 12.Singh, S. Kapur. Parasharprasna or Baisakhi of Guru Gobind Singh. pg. 69-70.
  • 13.Banerjee, Indu Bhushan. Evolution of the Khalsa, Volume 1. pg. 79.
  • 14.Khalsa Rahit Maryada (Sura Publication). pg. 85.
  • 15.Singh, S. Kapur. Sikh Review, July 1978. pg.51.
  • 16.Singh, Gyani Udham. Guru Nanak Jiwan - 1k Nawee Khoj. pg. 242.
  • 17.Ibid. pg. 240.
  • 18.Singh, S. Kapur. Sikh Review, July 1978. pg. 52.
  • 19.Bhai Gurdas ii - Var 20, Pauri 10 and Kabit Swayey No.124 & 309.