eating egg in sikhism ?

[Guest SikhForLife]

sikhi doesnt support killing anything my friend... or stealing from anything...... period.

its my personal choice not to eat meat.. eggs.. and lavish foods..

since its an egg. / meat issue thats why i am perticularly pointing it out..

if u read closely i also said :

SGGS says.. eat less.. drink less.. and practice naam.. thats the key of achieving God!

.

.

just dont get caught in the pleasures of eating..

now if ur thinking that i said : "its OK to eat meat and Sikhi doesnt say anything about it"

then read closely.. i said "sikhi says God is in everything"

rest is ur decision..

[Son of Guru Gobind Singh Ji]

vaaheguru ji ka khalsa vaaheguru ji ki fateh

i am veggie.. but not because of religion but personal choice..

Why not because of Religion?

All I was saying is that your statement is a bit confusing. Rules of your religion should come before your personal choice. I pointed this out because this is not the first time that you wrote that. All I'm saying is that instead of saying you are a veggie because of your personal choice and NOT because of your religion, you should say you are a veggie because of your Religion and your personal choice.

getting it? :T:

vaaheguru ji ka khalsa vaaheguru ji ki fateh

[Guest SikhForLife]

so if all food is equal then i can choose what i eat

and i am a Veggie cuz of a personal choice lead by my understanding of SGGS..

so technically YES to me Sikhi says dont eat those things..

but in common understanding.. people think that SGGS and rehatnama-- only says dont eat halaal MEAT.. but eat anything else u want.. may it be stolen from another living being...

so to separate the common view to my view i said .. My personal choice/thinking/understanding

if i had said.. sikhi says dont eat meat and dont eat lavish foods.. then there wouldve been a whole discussion about the rehatnama.. so to avoid that i said "my personal choice and understanding of SGGS"

gettin it? :T:

[gupt faujaan]

plz give some saakhis, tuuks,links or posts for better understanding on tis topic. how can v giv answer 2 a person why v r not eating meat, egg or else. sangat ji plz help.

[Son of Guru Gobind Singh Ji]

Kuthha and Sikhism

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 no progress can be made in achieving the Bliss of Naam-Simran. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance.

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:

"Gurmatat Mat Achal Hai Chalaey Na Sakey Koey" (pg. 548)

[The Instruction of the Guru is Unshakable. None can change it.]

Obviously, therefore, these four basic taboos formulated by the Tenth Guru mus

t have their own solid base which would stand the stress of all times.

The word Kuthha is generally (or erronously) taken to mean HaIaaI 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..." 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 harniftil psychic waves to emanate from the animal's mind."

The origin and basis of Halaal method of slaying animals by Muslims 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 Sikhs 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:

(i) 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.

(ii) It also implies that the four taboos which, have been declared by Satguru 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 Satguru 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.

(iii) 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 Keshas 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 Sikhs and it has nothing to do with the outward appearance or baanaa. They further contend that the then prevailing circumstances made the necessity of keeping Sikhs 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.

(iv) Moreover, how would we classify fish? Is it HaIaal or Jhatka?

(v) 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 Mey Chaley Vikaar" (pg. 196)

O 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 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 Gursikhs 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 Satguru could not approve them.

(vi) In two Hukam Naamaas of Sri Guru Hargobind Sahib 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 Siks'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?

(vii) 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 Aijun Mal, one of the substitutes of his Faith, renewed the prohibitio

n to eat flesh and said: This has not been approved by Nanak"

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

(viii) 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: (a) Steal, (B) Commit adultery, © Slander anyone, (d) Gamble, (e) Eat meat or drink wine, will be liberated in this very life (i.e. Jeewan Mukt)"

(ix). 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 Charhdi Kala among the Sikhs refer to the Charhdi 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.

(x) 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 Keshas and even the particular type of Kachhehra, generally do n

ot 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 HalaaI type of meat.

Now let us consider as to what is the true meaning of the word Kuthha Etymologically, 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 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 an 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 these 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 Halal meat, the animal is killed while reciting Qalima - the holy Mantra of the Muslims 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 Haiaal (sacred) for a Muslim and is Haraam (unsacred) for a Sikh. Likewise meat obtained while reciting praise of God in Punjabi language is HaIaaI (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 bo

th 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. 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" (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 Haiaal)

"Bed Parhey Mukh Mitthee Baani

Jeeaan KUHAT Na Sangey Paraanee" (pg. 201)

He (Pandit) recites the Vedas very sweetly, but he does not hesitate to kill life.

"Abhakhya Ka Kuthha Bakra Khanaa

Choukay Upar Kisey Na Jaanaa" (pg. 472)

They eat the meat obtained while uttering the unspeakable word (referring to Qalima of the Muslims which the Hindus 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 Kuthha were to mean HaIaai meat, the use of the word abhakhya is superfluous. The sentence should have been simply Kuthha Khaanaa to mean the eating of the HaIaaI 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 Haiaai, the words abhakhya kaa had to be particularly prefixed to con

vey 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 Rahit Maryada, this interpretation of the word Kuthha to mean HaiaaI 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.

The only hymn in the whole of Sri Guru Granth Sahib that is specifically cited (by meat-eaters) in support of eating meat is the hymn of Sahib Sri Guru Nanak Dev Ji in the // of Raag Malhar 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" (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:

i. Herein, Guru Sahib is addressing a Vaishnav Pandit who believes that he c an 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 Sikhs.

ii. 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 HaIaal is totally prohibited. In other words, what does the term "Kuthha" denote?

iii. 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 Dev Ji's life, 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 Simran 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:

i.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" (pg. 1412)

God's curse is upon the city of Lahore for a quarter of the day*

ii. Duni Chand was holding a grand annual feast to feed the Brahmins in celebration of Saraad

h 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."

Gurbani also says:

"Jit Laago Man Baasna, Ant Saaee Pragtaani" (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 Thaapoh,Adharam Kaho Kat Bhai.

Anpas Ko Munwar Kar Thaapoh, Kaa Ko Kaho Kasaaee. (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 Khudai Kahat Ho,To Kio Murghi Maarey" (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 Deldi Avar Nahin Dekhey,Kaahey Kow Jhakh Maarey" (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 Kaa

dh Hai, Hoegaa Kaun Havaal" (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, Mach liii Surapaan Jo Jo Praanee Khahey.

Tirath, Barat, Nem Kiaye Te Sabhay Rasaatal Jahey" (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 Kaarney Galaa Kataavey Kon" (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, tIn 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.

All the Rahits (Do's) and Kurahits (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" (pg. 616)

God; Amrit is nothing but your Naam and he alone lives who meditates or contemplates on it.

Amrit Har Har Naam Hay Meri Jindareeay

Amrit Gurmat Paaey Ram" (pg. 538)

The Naam Divine is Amrit; and is obtained through the Gur

u'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 Kathha 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 Karrah Prasad. Bhai Sahib Bhai Gurdas Ji has used this terminology a number of times in his works, and all the commentators of his works, including those of Shromani Gurdwara Parbandhak Committee (S.G.P.C.), have accepted this interpretation. Karrah 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.

http://www.panthkhalsa.org/rahit/rahit_kuthha.html

[Son of Guru Gobind Singh Ji]

THE SIXTH, SEVENTH AND TENTH GURU JI USED TO DO HUNTING --

BUT WAS IT FOR EATING MEAT ?

(By Bhai Prahlad Singh Ji)

Some of the meat consumers try to justify their act through the hunting incidents by Guru Ji. They get false impression that if Guru Ji used to hunt animals, probably they used to eat their meat too. But various sikh scriptures witness that guru ji used not to hunt for eating. We read in many verses written by Guru Ji themselves, Bhagats in Guru Granth Sahib Ji which strictly and clearly instruct the sikhs against killing animals and eating their meat. It also does not fit with philosophy of "having mercy on creatures of God" and "Sarbat da Bhalla". Guruji clearly says mercy is mother of religion and without mercy the spirtual light can not be ignighted within anyone.

"Dhaul Dharam Daiya ka poot" in Japu ji Sahib.

and

"Nirdaiya nahi joti ujala" in Ramkali M. 1 page 906.

From the details given by Guru ji themselves about some of hunting incidents, it becomes very clear that the hunting used to be done to free their former followers or Bhagats from the cycle of death and birth as animals. Let us have a closer look on some of the huntings done by Guru Jis:

1. The hunting of a wild pig in Wadali (Amritsar) by Sri Guru Hargobind Sahib Ji Maharaj:

The incident has been described in "Tareekh Guru Khalsa at pages 488 - 489). One landlord (farmer) came to Guru ji and reported that there was one very dangerous wild pig in his sugarcane field. Since last few months this was a burdon to people of this area, it detroyed their crops regularly. Many people tried to kill it but failed

. Guru ji along with Panda Khan, Bidi Chand and Bhalan went for hunting this pig and killed it. Farmers were very pleased at this. At the time of his death this pig's soul started singing praises of Guru Ji. On being asked by Bhai Bidi Chand, the soul replied:

" I used to be sikh of Guru Arjun Dev ji and used to live in Beerh Baba Budha Sahib ji (near jhabal in Amritsar; now there is beutiful Gurudwara built there, the sewa of this Gurudwara was undertaken by Baba Kharak Singh Ji, a well revered sikh octogenarian saint) to serve Baba Budha Ji. When Mata Ji (wife of Guru Arjun Dev Ji) went in horse baggi to Baba Budha ji with a wish of son, Baba ji said "Guru ke mahala noo kidron bhaajarh pai hai". I did not like this comment of Baba Budha Ji, I got upset with Baba ji and passed some hot remarks to Baba Budha Ji. He said, "Soor vangu ghur-ghur karda firda hai, soor hoinga". Means you are groaning like a pig, and will become pig. Then I was scared and held the feet of Baba ji, and cried for being freed from pig "Juni". Then he blessed me, "The great son from the same Mata Ganga will free you from pig's body and will grant you Mukti (from cycle of birth and death)."

According to the above account GuruJi killed the above pig to grant Mukati to the former sikh of Guru-Ghar and he did it according to promise given by Baba Budha Sahib Ji. This hunting was by no means to eat pig's meat. It may be added here that Baba Budha Ji was honoured with service to Six Guruji,s and was loved very much by all of them. It was according to recognition of his spirtual level, that sixth Guruji sent Mata Ganga Ji to him for fulfulling her wish of a son -- Guru Hargobind Sahib Ji.

2. Hunting of a lion in Dhaulpur (Rajasthan) by Sri Guru Hargobind Singh Ji:

History tells that Guru ji had to stay overnight in Dhoulpur on his way to Gwalier along with King Jahangir. The residents of Dhoulpur complained to King Jahagir about a dangerous lion living in a f

orest near Dhaulpur. They requested that they may be freed from a constant danger from this lion by killing the lion.

Jahangir prepared his men for this hunting and took Guru Ji with him. Inspite of all efforts by King's persons the lion some how progressed near to king himself, then king asked for help to Guru Ji. Guru ji without any delay came ahead to combat the lion, and asked the lion, "Kal yamun! I give first chance to you to attack on me, use your full strength so that you don't repent it later on". The lion attacked first and Guru ji saved himself and then attacked with his sword and killed the lion.

Later the King and others asked Guru ji about the lion being called as "kal yamun" by him. Then Guru ji answered, " I know him from many "Yugas" and he was waiting for me here since long time. In "Doapar Yuga" when Krishna Ji killed Kans, and then defeated Jarasand for seventeen times. Eiteenth time Kal Yamun abbetted Jarasand against Krishna Ji. Krishna Ji then had to leave Mathura and take shelter in the cave of Rishi Manchkund. When Krishna Ji reached the cave of this rishi, he was asleep. Rishi Manchkunda had a blessing that just by looking at someone, he could burn him. Krishan ji put his safron coloured cloth on the Rishi and hid himself in the cave. Manchkunda followed Krishna ji to the cave, and thinking that the person under the cloth was Krishna ji, he woke up Manchkunda rishi. When manchkunda looked at him, the Kal yamun got burnt to death. Manchkunda repented at this death and asked the way to be freed from the sin which he earned by killing Kal Yamun. Krishna ji arranged a great "Yagia" (it was a religious act in Doapar) by building 68 "Kunda,s". Upon being requested by Manchkunda rishi that Kal Yamun might also be granted "Mukti", Krishna ji said, " I will grant him Mukti in Kalyuga".

So according to the promise given by Krishna ji in Doyapar Yuga, Guru Hargobind Singh Ji gran

ted Mukti to Kal Yamun.

At present there is a Gurudwara at the place where Guru Ji had hunted the lion in Dhaulpur. This hunting was done near to hindu temple of Manchkunda. This place is situated about 3 km west to Dhoulpur city and Gurudwara's name is "Gurudwara shri Sher Shikaar Sahib". Many of the Krishna's follower in Rajasthan (India) regularly arrage fairs at this Gurudwara and sing praises of Guru ji, they consider him reincarcenation of Krishna ji.

3. Shri Guru Hari Rai Sahib Ji -- a strange hunter

At page 594 of Tareekh Khalsa it is mentioned that Shri Guru Hari Rai Ji was very compassionate and mercyful at heart. He used to do hunting but he had issued special instructions to his men about not killing any animal. He used to catch the old, week and sick animals. He had kept hundreds of such wild animals, the proper care as far as their treatment and food was concerned used to be undertaken, and then the animals used to be left free in forest after some time. This is also supported by Mahima Prakash (Sakhi 167; pages 545-546, vol. 2), as it is written there:

"Pun Daiyal Shikaar chad aave, sikh surbir sang gur dhave, ban pasu pankhi khed bas kare, kou na maare, jeewat maare, grahe mo rakh palana hoi, khan pan dukh tine na koi, bhaye ikatra kaii lakh hazaar, pasu pankhi bagh bilian siar."

The writer of Mahima Prakash is of opinion that whenever Guru ji killed some animal it was for relieving animals from extreme pains or for spirtual freedom of the animals considering their good deed during previous births.

"Jab kabhu Shikar kash mare, mano mukat karta ko mare"

Once Guru ji saw a rattle snake who was in extreme pain and in old age. He was being eaten by ants and was shaking his head and tail with pain -- as if he was requesting Guru ji for help. Guru ji killed this snake with arrow and relieved him from pains as well as cycle of death and birth (Mahima prakash, vol. 2 page 563).

4. Shri Guru Gobind Singh J

i hunted a rabbit near Nandedh (presently known as Shri Hazoor Sahib Ji):

Once a rabbit was running across a field near to the place where Guru ji was sitting. Guru ji killed the rabbit with an arrow. The rabbit finally fell and died at the place, where now Gurudwara Shikaar Ghaat has been built.

On being asked by sikhs, Guruji revealed the details. Guru ji said the rabbit used to be Moola Khatari during time of Guru Nanak Dev ji. Guru ji once went to his house to meet him. Moola hid himself in his house and told his wife to tell lie to Guru ji that Moola was not at home. As Moola's wife told the lie to Guru ji, Guru ji (knowing the truth) said a salok:

"nal kirada dosati koorhe koorhi pai,

Maran na jape moolia, aave kite thai."

(salok M. 1, page 1412 in Sri Guru Granth Sahib Ji)

After this Guru ji left his home, Moola got bitten by a snake and died. People put Moola's body on a cot and brought to Guru Nanak Dev ji, and requested to forgive him. Then Guru ji said he will have to enter diffrent "Juni,s" due to his acts, but I will grant him "Mukati" in my 10th swaroop in Kalyuga.

Mahima Prakash and most of other sakhis give detail about the above hunting of the rabbit by Guru ji. None of them says that Guru ji ate this rabbit's meat after killing him. It is mentioned in all of these that Guru ji killed this rabbit to free Moola as per Guru ji's promise and grant him "Mukati".

We also have many other sakhis about of Guru Gobind Singh ji like --

(A.) Mukati of a bear who used to distributor of Prashad in Guru Arjun Dev Ji's darbar.

(B.) Hunting of a "Ghoghar" who used to be king. He became ghogar due to curse of a virgin girl to whom he had raped.

(C.) Hunting of a Crow, who used to be sewadar in Langar of Guru Gobind Singh ji and used to remain upset and irritated all the time with sangat while doing sewa. Due to curse of a sikh of Guru ji he had to become crow.

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br>(D.) Hunting of a Quail (I think "Tittar" in punjabi) who used to be a farmer. The farmer had taken loan while swearing by the name of Guru ji that he would return the loan to other person. He did not fulfill his promise. So guru ji caught him, removed his wings and left before a falcon (this falcon was a trader who had given loan to the farmer) to balance the account of that birth, and fulfilling his duty as witness (because the farmer had sworn by the name of Guru ji while getting loan).

(E.) Removing a doubt of Pandit keshav Dutt at Naina Devi Mountain:

Guru ji went on hunting and killed many animals. Guru ji brought and put all these dead animals near to "Havan Kund". Pandit Keshav Dutt was surprised at this act and objected to it. As Pandit Keshav Dutt questioned Guru ji about killing all those innocent animals, Guru ji revived all those animals and let them walk in diffrent directions back to jungle. Then Guru ji explained to Pandit Keshav Dutt that he searched for these souls (animals) to whom he wanted to grant "Mukti" (which is attainable with Jap-tap otherwise). Now he would have to find them again, because they have missed one great chance of salvation (Mukti) due to Pandit Keshav's objection. Pandit Keshav understood the real motive, and asked to be forgiven for his ignorance.

As is mentioned in Gurubani, "satguru sikh ko ji naal saware, satguru sikh ka halat palat saware" (sukhmani sahib ji). Means Guru Ji always helps his sikh for betterment of his both worlds -- this world (Halat) and next world (Parlok or Palat). Even when sikh enters diffrent "junis" (of lower animals) due to his misdeeds, Guru Ji has mercy on him. He finds him in that "juni" and grants him a stage which otherwise is attained by rishis after spending centuries of meditation and innumerable other religious acts.

It is not justice with our Great Guru ji,s to say that they killed animals to eat their meat. When someone says Guruji ate

meat, he commits a sin of blaming guru ji of "Avar updese aap na kare". Because Guru ji in their bani have prohibited clearly the eating of meat. They never allowed meat in their Langars. We can find some historical Gurudwaras with their own dairy farms and agricultural land attached to them because wheat, rice, vegetables and milk products used to be produced in them for being used in Langar. None of Gurudwara has Goat farm or poultry farm attached to it !! If Guru ji used to eat meat they would have raised these animals too.

TO SUMMARISE AND UNDERSTAND THE BASIC CONCEPT BEHIND HUNTINGS:

To understand correctly, why guru ji used to hunt, we can equate (to some extent) Guru ji to a judge in worldly courts. A Judge gives death sentence to some person after looking at all his past records. Death penalty by a judge does not mean that anyone can kill to a person without being aware of anything about his or her past. The Guru ji knew about "Yugas" of previous births of a soul, as is very evident from above sakhis. The Guru Granth Sahib ji witnesses about Guru Ji's such vision over past, present and future -- called in Bani as "Pardrishti". On the basis of that vision The Guru ji's used to grant "Mukti" to diffrent animals. It was not for the purpose of eating their meat.

It is written in Dasam Granth too about the huntings. But no where it says it was for eating their meat. Neither these huntings should be considered mercyless acts, because in fact Guru ji used to grant them Mukati out of mercy towards them, sometimes even ignoring their misdeeds. Moreover Guru ji is bestower of life and death and Mukati, he could kill and then revive .... do we fit in this category ?????

http://www.panthkhalsa.org/rahit/rahit_hunt.html

[Son of Guru Gobind Singh Ji]

Dangers of Meat

There is no nutritional need for humans to eat any animal products; all of our dietary needs, even as infants and children, are best supplied by an animal-free diet. Our evolutionary ancestors were, and our closest primate relatives are, vegetarians. Human teeth and intestines are designed for eating and digesting plant foods, so it is no wonder that our major health problems can be traced to meat consumption.

The consumption of animal products has been conclusively linked with heart disease, cancer, diabetes, arthritis, and osteoporosis. Cholesterol (found only in animal products) and animal fat clog arteries, leading to heart attacks and strokes. A vegetarian diet can prevent 97 percent of coronary occlusions. The rate of colon cancer is highest in regions where meat consumption is high, and lowest where meat-eating is uncommon. A similar pattern is evident for breast, cervical, uterine, ovarian, prostate, and lung cancers.

Low-fat diets, particularly those without saturated fat, have been instrumental in allowing many diabetics to dispense with their pills, shots, and pumps. A study of more than 25,000 people over age 21 found that vegetarians have a much lower risk of getting diabetes than meat-eaters.

Osteoporosis, or bone loss due to mineral (particularly calcium) depletion, is not so much a result of insufficient calcium as it is a result of eating too much protein. A 1983 Michigan State University study found that by age 65, male vegetarians had an average measurable bone loss of 3 percent; male meat-eaters, 18 percent; female vegetarians, 7 percent; female meat-eaters, 35 percent

In addition to the problems associate

d with too much fat, cholesterol, and protein, consumers of animal products take in far greater amounts of residual agricultural chemicals, industrial pollutants, antibiotics, and hormones than do vegetarians. The absorption of antibiotics through meat-eating results in antibiotic-resistent strains of pneumonia, childhood meningitis, gonorrhea, salmonella, and other serious illnesses.

Meat contains 14 times as many pesticide residues as plant foods. Fish is another source of dangerous residues. The EPA estimates that fishes can accumulate up to nine million times the level of cancer-causing polychlorinated biphenals (PCBs) found in the waters in which they live.

Ecological Arguments

More than 4 million acres of cropland are lost to erosion in the United States every year. Of this staggering topsoil loss, 85 percent is directly associated with livestock raising, i.e., over-grazing.

Throughout the world, forests are being destroyed to support the meat-eating habits of the "developed" nations. Between 1960 and 1985, nearly 40 percent of all Central American rain forests were destroyed to create pasture for beef cattle. The rain forests are the primary source of oxygen for the entire planet; the very survival of the earth is linked to their survival. The forests also provide ingredients for many medicines used to treat and cure human illnesses, and these resources have yet to be explored for their full potential.

Much of the excrement from "food" animals (which amounts to 20 times as much fecal matter as human waste) flows unfiltered into our lakes and streams.

The production of one pound of beef requires 2,500 gallons of water. It takes less water to produce a year's worth of food for a pure vegetarian than to produce a month's worth of food for a meat-eater.

Humanitarian Concerns

Raising animals for food is an extremely inefficient way to feed a growing human population. The U.S. livestock population consumes enough grain and soybeans to f

eed more than five times the entire U.S. population. One acre of pasture produces an average of 165 pounds of beef; the same acre can produce 20,000 pounds of potatoes.

If Americans reduced their meat consumption by only 10 percent, it would free 12 million tons of grain annually for human consumption. That alone would be enough to adequately feed each of the 60 million people who starve to death each year.

Information taken from John Robbins, Diet for a New America (Walpole, N.H.: Stillpoint Publishing, 1987)

http://www.panthkhalsa.org/rahit/rahit_meat.html

[gupt faujaan]

guru piare jio,

hope its enough matter 2 clear my friend's doubt.

plz do write for egg also

[Guest SikhForLife]

veerji first of all those chickens are prisoned in horrible conditions.. and i mean HORRIBLE.. on top of each other.. really packed cages.. unclean.. they poop and pee on top of each other... .

no animal.. or being deserves that!!

and by eating eggs or eating their bodies we indirectly support that kind of treatment... so indirectly we r torturing them and committing sins

http://www.petatv.com/ has a lot of animal cruelty videos

o ya and i forgot to mention that they are injected with shi* load of chemicals so the produce more eggs

[jessicarox]

well eating meat put humans on top of the food chain and helped them evolve but meat really isn't required anymore because you can get anything you can get from meat in other foods plus you wont get clogged arteries which makes it harder for blood to circulate.