5.In this dark age of Kali Yuga, people have faces like dogs; They eat rotting dead bodies for food. (Sri Guru Granth Sahib p1242)

Again, let us put this into context:

salok mehlaa 1.

kal ho-ee kutay muhee khaaj ho-aa murdaar.

koorh bol bol bha-ukanaa chookaa Dharam beechaar.

jin jeevandi-aa pat nahee mu-i-aa mandee so-ay.

likhi-aa hovai naankaa kartaa karay so ho-ay.

Shalok, First Mehl:

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.

Those who have no honor while alive, will have an evil reputation after they die.

Whatever is predestined, happens, O Nanak; whatever the Creator does, comes to pass.

Sri Guru Granth Sahib ji

At first glance one notices that this paragraph is clearly a metaphor for people who behave like dogs. The dog is a scavenger, hunts in packs, fights within its pack, eats practically anything it can find etc etc. This entire Ang talks about people greed and those that lack honour when they are alive.

The second point to note is the mistranslation. Murdaar is not the word for meat. Murdaar is a reference to people who are dead. In other words people are acting so much like dogs that when people have died they gather round to get as much as they can. A good analogy would be inheritance, where is some instances people try and contest them or try and grab for themselves as much as they can. In India, it has not been unusual to murder siblings of inheritance disputes. In fact the word Murder in the English language has come from the word Murdaar.

6. Falsehood is my dagger and to eat by defrauding is meat.

(Guru Nanak Dev Ji. Sri Raaj p24

Let us again see this in context:

sireeraag mehlaa 1 ghar 4.

ayk su-aan du-ay su-aanee naal.

bhalkay bha-ukahi sadaa ba-i-aal.

koorh chhuraa muthaa murdaar.

Dhaanak roop rahaa kartaar.

mai pat kee pand na karnee kee kaar.

ha-o bigrhai roop rahaa bikraal.

tayraa ayk naam taaray sansaar.

mai ayhaa aas ayho aaDhaar.

rahaa-o.

mukh nindaa aakhaa din raat.

par ghar johee neech sanaat.

kaam kroDh tan vaseh chandaal

.

Dhaanak roop rahaa kartaar.

faahee surat malookee vays.

ha-o thagvaarhaa thagee days.

kharaa si-aanaa bahutaa bhaar.

Dhaanak roop rahaa kartaar.

mai keetaa na jaataa haraamkhor.

ha-o ki-aa muhu daysaa dusat chor.

naanak neech kahai beechaar.

Dhaanak roop rahaa kartaar.

Siree Raag, First Mehl, Fourth House:

The dogs of greed are with me.

In the early morning, they continually bark at the wind.

Falsehood is my dagger; through deception, I eat the carcasses of the dead.

I live as a wild hunter, O Creator!

I have not followed good advice, nor have I done good deeds.

I am deformed and horribly disfigured.

Your Name alone, Lord, saves the world.

This is my hope; this is my support.

Pause

With my mouth I speak slander, day and night.

I spy on the houses of others-I am such a wretched low-life!

Unfulfilled sexual desire and unresolved anger dwell in my body, like the outcasts who cremate the dead.

I live as a wild hunter, O Creator!

I make plans to trap others, although I appear gentle.

I am a robber-I rob the world.

I am very clever-I carry loads of sin.

I live as a wild hunter, O Creator!

I have not appreciated what You have done for me, Lord; I take from others and exploit them.

What face shall I show You, Lord? I am a sneak and a thief.

Nanak describes the state of the lowly.

I live as a wild hunter, O Creator!

Sri Guru Granth Sahib ji

Again this is similar to the above translated Shabad. The Guru is clearly making an analogy between people who are acting like dogs. He is even saying that they are barking like dogs.

koorh chhuraa muthaa murdaar.

Falsehood is my dagger; through deception, I eat the carcasses of the dead.

Sri Guru Granth Sahib ji

Again Murdaar does not mean meat at all. Murdaar refers to dead people, and how people are literally fighting over one another to get what they think is theirs. They are so consumed with greed and selfishness that they care not for one another, clearly nothing to do with meat eating.

7. Avarice is a dog, falsehood the sweeper and cheating the eating of meat. (Guru Nanak Dev Ji. Sri Raag p15)

Let us put this last shabad in context with its correct translation:

sireeraag mehlaa 1.

lab kutaa koorh choohrhaa thag khaaDhaa murdaar.

par nindaa par mal mukh suDhee agan kroDh chandaal.

ras kas aap salaahnaa ay karam mayray kartaar.

baabaa bolee-ai pat ho-ay.

ootam say dar ootam kahee-ahi neech karam bahi ro-ay.

rahaa-o.

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.

jit boli-ai pat paa-ee-ai so boli-aa parvaan.

fikaa bol viguchnaa sun moorakh man ajaan.

jo tis bhaaveh say bhalay hor ke kahan vakhaan.

tin mat tin pat tin Dhan palai jin hirdai rahi-aa samaa-ay.

tin kaa ki-aa salaahnaa avar su-aali-o kaa-ay.

naanak nadree baahray raacheh daan na naa-ay.

Siree Raag, First Mehl:

Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

I am caught in these tastes and flavors, and in self-conceited praise. These are my actions, O my Creator!

O Baba, speak only that which will bring you honor.

They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep.

The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,

the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals

â€"

these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?

Those words are acceptable, which, when spoken, bring honor.

Harsh words bring only grief. Listen, O foolish and ignorant mind!

Those who are pleasing to Him are good. What else is there to be said?

Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord.

What praise can be offered to them? What other adornments can be bestowed upon them?

O Nanak, those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name.

Sry Guru Granth Sahib ji

Again clearly a mistranslation and mischief making on the part of someone who wishes to convey a certain message.

lab kutaa koorh choohrhaa thag khaaDhaa murdaar.

Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

Sry Guru Granth Sahib ji

Again Murdaar is not Meat but is dead people. The entire Ang is talking about people who fall prey to the 5 thieves, Kaam, Krodh, Moh, Lobh and Hankaar.

MOTIVATIONS BEHIND MISTRANSLATION AND MISREPRESENTATION

There are several reasons behind why these mistranslations and misrepresentations have occurred:

·

The publishers have a lack of education and do not understand the meaning of words in Gurmukhi and the correct translation into English.

·

In their eagerness to promote their own brand of Sikhism (Sant, Jatha etc) they have deliberately allowed mistranslation and misrepresentation.

·

Genuine abhorrence of killing animals can be a motivation too (eg those people that believe in Animal Rights), however Sikhism should not be used as a tool to promote such agendas.

·

Poor knowledge of history and the context in which the Gurus and Bhaghats wrotes these Angs is a factor too. This can lead to a misrepresentation.

·

In conclusion one can only say that it is very important that Sikh institution promote a clear and concise programme where only those with a certain amount of knowledge in Sikh History and the Sikh Language, should be officially sanctioned as being translators for the Sri Guru Granth Sahib ji.

THE 84 MILLION INCARNATION ARGUMENT - ANIMAL, VEGETABLE, MINERAL.

The other argument that has been made over this issue is that there is some sort of hierarchy of incarnations within Sikhism of incarnations. Life goes through many incarnations (up to 84 million) before becoming human. In other words, life takes the form of incarnation in plant form, then animal, and then human. The idea being that animal form spiritually is closer to man. Biologically this maybe true, however, spiritually within Sikhism, this could not be further from the truth.

On page 176 of the Sri Guru Granth Sahib Ji, the following is written:

ga-orhee gu-aarayree mehlaa 5.

ka-ee janam bha-ay keet patangaa.

ka-ee janam gaj meen kurangaa.

ka-ee janam pankhee sarap ho-i-o.

ka-ee janam haivar barikh jo-i-o.

mil jagdees milan kee baree-aa

. chirankaal ih dayh sanjaree-aa. rahaa-o.

ka-ee janam sail gir kari-aa.

ka-ee janam garabh hir khari-aa.

ka-ee janam saakh kar upaa-i-aa.

lakh cha-oraaseeh jon bharmaa-i-aa.

saaDhsang bha-i-o janam paraapat.

kar sayvaa bhaj har har gurmat.

ti-aag maan jhooth abhimaan.

jeevat mareh dargeh parvaan.

avar na doojaa karnai jog.

taa milee-ai jaa laihi milaa-ay.

kaho naanak har har gun gaa-ay.

Gauree Gwaarayree, Fifth Mehl

:

In so many incarnations, you were a worm and an insect;

in so many incarnations, you were an elephant, a fish and a deer.

In so many incarnations, you were a bird and a snake.

In so many incarnations, you were yoked as an ox and a horse.

Meet the Lord of the Universe - now is the time to meet Him

.

After so very long, this human body was fashioned for you.

Pause

In so many incarnations, you were rocks and mountains;

in so many incarnations, you were aborted in the womb;

in so many incarnations, you developed branches and leaves;

you wandered through 8.4 million incarnations.

Through the Saadh Sangat, the Company of the Holy, you obtained this human life.

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

Abandon pride, falsehood and arrogance.

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

Whatever has been, and whatever shall be, comes from You, Lord.

No one else can do anything at all.

We are united with You, when You unite us with Yourself.

Says Nanak, sing the Glorious Praises of the Lord, Har, Har.

Sri Guru Granth Sahib ji

Reading this Shabad one can clearly see that the Sri Guru Granth Sahib Ji does not attach any particular order to how life is incarnated. Infact it states: ​

ka-ee janam sail gir kari-aa.

In so many incarnations, you were rocks and mountains;

ka-ee janam garabh hir khari-aa.

in so many incarnations, you were aborted in the womb;

ka-ee janam saakh kar upaa-i-aa.

in so many incarnations, you developed branches and leaves;

Sri Guru Granth Sahib ji

If you were to apply the logic of those that claim spiritually animal life is closer to human, then according to this a rock then becomes an aborted human foetus, then becomes a plant! It is only after this one becomes human. Surely then a plant is a closer form of life to human?

The Sri Guru Granth Sahib ji only proclaims one life form as being so precious. On page 50 of the Sri Guru Granth Sahib ji it states:

sireeraag mehlaa 5 ghar 2.

go-il aa-i-aa go-ilee ki-aa tis damf pasaar.

muhlat punnee chalnaa tooN sampal ghar baar.

har gun gaa-o manaa satgur sayv pi-aar.

ki-aa thorh-rhee baat gumaan.

rahaa-o.

jaisay rain paraahunay uth chalsahi parbhaat.

ki-aa tooN rataa girsat si-o sabh fulaa kee baagaat.

mayree mayree ki-aa karahi jin dee-aa so parabh lorh.

sarpar uthee chalnaa chhad jaasee lakh karorh.

lakh cha-oraaseeh bharmati-aa dulabh janam paa-i-o-ay.

naanak naam samaal tooN so din nayrhaa aa-i-o-ay.

Siree Raag, Fifth Mehl, Second House:

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

When your allotted time is up, you must go. Take care of your real hearth and home.

O mind, sing the Glorious Praises of the Lord, and serve the True Guru with love.

Why do you take pride in trivial matters?

Pause

Like an overnight guest, you shall arise and depart in the morning.

Why are you so attached to your household? It is all like flowers in the garden.

Why do you say, "Mine, mine?" Look to God, who has given it to you.

It is certain that you must arise and depart, and leave behind your hundreds of thousands and millions.

Through 8.4 million incarnations you have wandered, to obtain this rare and precious human life.

O Nanak, remember the Naam, the Name of the Lord; the day of departure is drawing near!

Sri Guru Granth Sahib ji

So clearly, the Sri Guru Granth Sahib ji sees plants, animals, and minerals, on one level in terms of life, and then human form on another. To take the life of a plant is the same as an animal in terms of spirituality. The following Shabad although a metaphor for how people who speak the truth are treated, clearly shows the mind of the Guru's when seeing life in all its form, be it plant, mineral or animal:

Page 143 of the Sri Guru Granth Sahib Ji

mehlaa 1.

vaykh je mithaa kati-aa kat kut baDhaa paa-ay.

khundhaa andar rakh kai dayn so mal sajaa-ay.

ras kas tatar paa-ee-ai tapai tai villaa-ay.

bhee so fog samaalee-ai dichai ag jaalaa-ay.

naanak mithai patree-ai vaykhhu lokaa aa-ay.

First Mehl:

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

and then, it is placed between the wooden rollers and crushed.

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

And then, the crushed cane is collected and burnt in the fire below.

Nanak: come, people, and see how the sweet sugar-cane is treated!

Sri Guru Granth Sahib ji

The folly of the argument that spiritually one is committing a bigger sin when killing an animal than a plant is a foolish one. The biological argument is a different one and is not tackled within the Sri Guru Granth Sahib ji, but that in itself shows, the choice of whether or not to eat meat is a personal one and has nothing to do with the Sikh religion.

MEAT EATERS, ONLY EAT FOR TASTE OR DO VEGETARIANS AS WELL?

The most absurd argument that has been come across is that meat eaters only eat for taste, and too satisfy their taste buds. It is a selfish desire in other words, based on Greed and Egotism. The basis of this argument falls down with the fact that Vegetarian dishes (particularly on the Indian Subcontinent), are the most varied and most tasty of all dishes. To say that a vegetarian hates every mouthful of eating an Aubergine and Potatoes Curry and a meat eater loves every mouthful of Liver is indeed the weakest of all arguments. In fact page 61 of the Sri Guru Granth Sahib ji states:

jit tan naam na bhaav-ee *** tan ha-umai vaad.

gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad.

bin gun kaam na aavee maa-i-aa feekaa saad.

aasaa andar jammi-aa aasaa ras kas khaa-ay.

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

Without the Guru, spiritual wisdom is not obtained; other tastes are poison.

Without virtue, nothing is of any use. The taste of Maya is bland and insipid.

Through desire, people are cast into the womb and reborn. Through desire, they taste the sweet and sour flavors.

Sri Guru Granth Sahib ji

MEAT EATING PROMOTES DEVIANT BEHAVIOUR OR DOES IT?

There is a train of thought amongst certain Sikhs that meat eating promotes cruel, aggressive or lustful behaviour. There have been numerous examples to show that this is simply not true. For example Adolf Hitler was a vegetarian, yet he was very cruel. In terms of aggressive behaviour, we have our own Sant Jarnail Singh Bhindranwala, who was a staunch vegetarian, yet very aggressive. The Kukas (Namdharia’s), were very violent and aggressive yet were strict vegetarians. As for lustful behaviour, one only has too look at the list of A list celebrities who are vegetarians and note their lustful behaviour.

This argument is a ridiculous one and is not mentioned anywhere within the Sri Guru Granth Sahib ji. It is true however, many vegetarians do suffer from anaemia (lack of iron), and this causes tiredness (and therefore probably more passive behaviour), however, this is again outside the scope of this essay.

HUKAMNAMA ALLEGED TO HAVE BEEN WRITTEN BY THE 6TH MASTER

Some pro-vegetarian sections of the Sikh following have produced an alleged Hukamnama that states that the Sikhs of the East were not to go near meat. Unfortunately, the sources that have produced this Hukamnama, have not been able to back it up with any evidence of its genuineness, from any Sikh scholars of note. There have been statements to the effect that Ganda Singh found this document and indeed published it (Two collections of Hukamnamas are available in print form, one edited by Dr. Ganda Singh published in 1968 by Punjabi University and the S.G.P.C), but this has not been verified by any of his contemporaries or any other Sikh scholars..

Historical evidence, in fact contradicts what Guru Hargobind ji was actually like. He was an avid hunter and warrior. Again this fact some have tried to dismiss as Guruji giving Mukhti to animals souls. This, however, contradicts the Gurus own philosophy which clearly states that only God is capable of granting such things.

Infact Bhai Gudas in his Vars States:

Just as one has to tie pail's neck while taking out water

,

Just as to get Mani, snake is to be killed

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

Just as to get oil, oil seeds are to be crushed

To get kernel, pomegranate is to be broken

Similarly to correct senseless people, sword has to be taken up.

Bhai Gurdas, Var-34, pauri 13

In fact such a hukamna would indeed contradict the one Guru Gobind Singh ji sent to his Sikhs in Kabul (ADVANCED STUDIES IN SIKHISM by Jasbir Singh and Harbans Singh.):

"Sarbat sangat Kabul Guru rakhe ga

Tusa ute asaadee bahut khusi hai

Tusi Khande da Amrit Panja to lena

Kes rakhne...ih asadee mohur hair;

Kachh, Kirpan da visah nahee karna

SARB LOH da kara hath rakhna

Dono vakat kesa dee palna karna

Sarbat sangat abhakhia da kutha

Khave naheen, Tamakoo na vartana

Bhadni tatha kanya-maran-vale so mel na rakhe

Meene, Massandei, Ramraiye ki sangat na baiso

Gurbani parhni...Waheguru, Waheguru japna

Guru kee rahat rakhnee

Sarbat sangat oopar meri khushi hai.

Patshahi Dasvi

Jeth 26, Samat 1756

To the entire sangat at Kabul.

The Guru will protect the Sangat,

I am pleased with you all.

You should take baptism by the sword, from the Five Beloveds.

Keep your hair uncut for this is a seal of the Guru,

Accept the use of shorts and a sword.

Always wear IRON KARA on your wrist,

Keep your hair clean and comb it twice a day.

Do not eat Halal (Kosher) meat,

Do not use tobacco in any form,

Have no connection with those who kill their daughters

Or permit the cutting of their children's hair.

Do not associate with Meenas, Massands and Ram-raiyas (anti-Sikh cults)

Recite the Guru's hymns

Meditate on "The Name of our Wonderful Lord",

Follow the Sikh code of discipline

I give the entire sangat my blessing)

Signature of 10th Guru

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

As we know, there is no contradiction in the Guru’s message.

It should be noted also that there are a number of Hukamnama’s that have been found that also purport Sikhs to adopt Brahmanical religious tenets.

WHAT ARE THE VIEWS OF PROMINENT SIKH SCHOLARS ON THIS ISSUE?

Misconceptions About Eating Meat - Comments of Sikh Scholars

Throughout Sikh history, there have been movements or subsects of Sikhism which have espoused vegetarianism. I think there is no basis for such dogma or practice in Sikhism. Certainly Sikhs do not think that a vegetarian's achievements in spirituality are easier or higher. It is surprising to see that vegetarianism is such an important facet of Hindu practice in light of the fact that animal sacrifice was a significant and much valued Hindu Vedic ritual for ages. Guru Nanak in his writings clearly rejected both sides of the arguments - on the virtues of vegetarianism or meat eating - as banal and so much nonsense, nor did he accept the idea that a cow was somehow more sacred than a horse or a chicken. He also refused to be drawn into a contention on the differences between flesh and greens, for instance. History tells us that to impart this message, Nanak cooked meat at an important Hindu festival in Kurukshetra. Having cooked it he certainly did not waste it, but probably served it to his followers and ate himself. History is quite clear that Guru Hargobind and Guru Gobind Singh were accomplished and avid hunters. The game was cooked and put to good use, to throw it away would have been an awful waste.

Sikhs and Sikhism by I.J. Singh, Manohar, Delhi

The ideas of devotion and service in Vaishnavism have been accepted by Adi Granth, but the insistence of Vaishnavas on vegetarian diet has been rejected.

Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar

Commenting on meat being served in the langar during the time of Guru Angad: However, it is strange that now-a-days in the Community-Kitchen attached to the Sikh temples, and called the Guru's Kitchen (or, Guru-ka-langar) meat-dishes are not served at all. May be, it is on account of its being, perhaps, expensive, or not easy to keep for long. Or, perhaps the Vaishnava tradition is too strong to be shaken off.

A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi

As a true Vaisnavite Kabir remained a strict vegetarian. Kabir far from defying Brahmanical tradition as to the eating of meat, would not permit so much, as the plucking of a flower (G.G.S. pg 479), whereas Nanak deemed all such scruples to be superstitions, Kabir held the doctrine of Ahinsa or the non-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed and even encouraged, the use of animal flesh as food. Nanak has exposed this Ahinsa superstition in Asa Ki War (G.G.S. pg 472) and Malar Ke War (G.G.S. pg. 128).

Philosophy of Sikhism by Gyani Sher Singh (Ph.D), Shiromani Gurdwara Parbandhak Committee. Amritsar

The Gurus were loath to pronounce upon such matters as the eating of meat or ways of disposing of the dead because undue emphasis on them could detract from the main thrust of their message which had to do with spiritual liberation. However, Guru Nanak did reject by implication the practice of vegetarianism related to ideas of pollution when he said, 'All food is pure; for God has provided it for our sustenance' (AG 472). Many Sikhs are vegetarian and meat should never be served at langar. Those who do eat meat are unlikely to include beef in their diet, at least in India, because of their cultural proximity to Hindus.

A Popular Dictionary of Sikhism, W.Owen Cole and Piara Singh Sambhi, England

In general Sikhism has adopted an ambivalent attitude towards meat eating as against vegetarianism. But if meat is to be taken at all, Guru Gobind Singh enjoined on the Khalsa Panth not to take kosher meat ie. Halal meat slaughtered and prepared for eating according to the Islamic practice. In fact it is one of the kurahits for every amritdhari Sikh. One who infringes it becomes patit (apostate).

Sikhism, A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi

A close study of the above-mentioned hymns of Guru Nanak Dev clarifies the Sikh standpoint regarding meat-eating. The Guru has not fallen into the controversy of eating or not eating animal food. He has ridiculed the religious priests for raising their voice in favour of vegetarianism. He called them hypocrites and totally blind to the realities of life. They are unwise and thoughtless persons, who do not go into the root of the matter. According to him, the water is the source of all life whether vegetable or animal. Guru Nanak Dev said. "None of the grain of corn is without life. In the first place, there is life in water, by which all are made green" (Var Asa M.1, p. 472). Thus there is life in vegetation and life in all types of creatures.

Real Sikhism by Surinder Singh Kohli, Harman Publishing, New Delhi

The Gurus neither advocate meat nor banned its use. They left it to the choice of the individual. There are passages against meat, in the Adi Granth. Guru Gobind Singh however prohibited for the Khalsa the use of Halal or Kutha meat prepared in the Muslim ritualistic way.

Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, Delhi

There are no restrictions for the Sikhs regarding food, except that the Sikhs are forbidden to eat meat prepared as a ritual slaughter. The Sikhs are asked to abstain from intoxicants.

Introduction to Sikhism by G.S. Sidhu, Shromini Sikh Sangat, Toronto

According to the Maryada booklet 'Kutha', the meat prepared by the Muslim ritual, is prohibited for a Sikh. Regarding eating other meat, it is silent. From the prohibition of the Kutha meat, it is rightly presumed that non-Kutha meat is not prohibited for the Sikhs. Beef is prohibited to the Hindus and pork to the Muslims. Jews and Christians have their own taboos. They do not eat certain kinds of meat on certain days. Sikhs have no such instructions. If one thinks he needs to eat meat, it does not matter which meat it is, beef, poultry, fish, etc., or which day it is. One should, however, be careful not to eat any meat harmful for his health. Gurbani's instructions on this topic are very clear. "Only fools argue whether to eat meat or not. Who can define what is meat and what is not meat? Who knows where the sin lies, being a vegetarian or a non-vegetarian?" (1289) The Brahmanical thought that a religious person should be a vegetarian is of recent origin. Earlier, Brahmans had been eating beef and horse meat. In conclusion, it is wrong to say that any person who eats meat (of course Kutha, because of the Muslim rituals is prohibited) loses his membership of the Khalsa and becomes an apostate.

The Sikh Faith by Gurbakhsh Singh, Canadian Sikh Study and Teaching Society, Vancouver

The above discussion leads us to the conclusion that the Sikh Gurus made people aware of the fact that it is very difficult to distinguish between a plant and an animal, therefore, it is difficult to distinguish between a vegetarian and a non-vegetarian diets and there is no sin of eating food originating from plants or animals.

Scientific Interpretation of Gurbani, Paper by Dr. Devinder Singh Chahal

The practice of the Gurus is uncertain. Guru Nanak seems to have eaten venison or goat, depending upon different janamsakhi versions of a meal which he cooked at Kurukshetra which evoked the criticism of Brahmins. Guru Amardas ate only rice and lentils but this abstention cannot be regarded as evidence of vegetarianism, only of simple living. Guru Gobind Singh also permitted the eating of meat but he prescribed that it should be Jhatka meat and not Halal meat that is jagged in the Muslim fashion.

Mini Encyclopaedia of Sikhism by H.S. Singha, Hemkunt Press, Delhi.

THE KUTTHA MEAT ARGUMENT - KUTTHA MEANS ALL MEAT OR DOES IT?

What is Kuttha meat?

Punjabi-English Dictionary, Punjabi University, Dept. of Punjabi Lexicography, Published Dec. 1994. "Kuttha: meat of animal or fowl slaughtered slowly as prescribed by Islamic law."

Punjabi English Dictionary, Singh Bros., Amritsar "Kuttha: Tortured, killed according to Mohammedan law."

In the Rehit Marayada (

), Section Six, it states:

The undermentioned four transgressions (tabooed practices) must be avoided

1. Dishonouring the hair;

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

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

4. Using tobacco.

Sikh Rehit Maryada

There have been some quarters who have been at pains to create confusion over the word Kuttha. Some even defining it as all meat. There is no confusion over this word, and the Sri Guru Granth Sahib ji is proof of this.

In the following Ang Guru Nanak condemns Brahmins, who serve their Muslim rulers stating they are acting like pseudo-Muslims. In this Ang there is a line which clearly refers to Kuttha as meat which has had Muslim prayers read over it. Kuttha, however, can meat any meat that is killed in a ritualistic manner.

mehlaa 1.

maanas khaanay karahi nivaaj

chhuree vagaa-in tin gal taag.

tin ghar barahman pooreh naad.

unHaa bhe aavahi o-ee saad.

koorhee raas koorhaa vaapaar.

koorh bol karahi aahaar.

saram Dharam kaa dayraa door.

naanak koorh rahi-aa bharpoor.

mathai tikaa tayrh Dhotee kakhaa-ee.

hath chhuree jagat kaasaa-ee.

neel vastar pahir hoveh parvaan.

malaychh Dhaan lay poojeh puraan.

abhaakhi-aa kaa kuthaa bakraa khaanaa.

cha-ukay upar kisai na jaanaa.

day kai cha-ukaa kadhee kaar.

upar aa-ay baithay koorhi-aar.

mat bhitai vay mat bhitai.

ih ann asaadaa fitai.

tan fitai fayrh karayn.

man joothai chulee bharayn.

kaho naanak sach Dhi-aa-ee-ai.

such hovai taa sach paa-ee-ai

.

First Mehl:

The man-eaters say their prayers.

Those who wield the knife wear the sacred thread around their necks.

In their homes, the Brahmins sound the conch.

They too have the same taste.

False is their capital, and false is their trade.

Speaking falsehood, they take their food

.

The home of modesty and Dharma is far from them.

O Nanak, they are totally permeated with falsehood.

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

in their hands they hold the knives - they are the butchers of the world!

Wearing blue robes, they seek the approval of the Muslim rulers.

Accepting bread from the Muslim rulers, they still worship the Puraanas.

They eat the meat of the goats, killed after the Muslim prayers are read over them,

but they do not allow anyone else to enter their kitchen areas.

They draw lines around them, plastering the ground with cow-dung

.

The false come and sit within them.

They cry out, "Do not touch our food,

this food of ours will be polluted!

But with their polluted bodies, they commit evil deeds.

With filthy minds, they try to cleanse their mouths.

Says Nanak, meditate on the True Lord.

If you are pure, you will obtain the True Lord.