Sharaab & Meat on Gurdwara Premises...

[sher_panjabi]

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

I have recieved this from someone. Please help this cause. It sounds pretty bad. :wub:

----------------------------------- cut & paste ---------------------------------

S. Shangara Singh Sahota

Gurdwara Mangement Committee and General Secretary

Gurdwara Leamington Spa & Warwick

Queensway Estate, Queensway

Leamington Spa, CV31 3LZ

[Please add the Date]

Waheguru Ji Ka Khalsa,

Waheguru Ji Ki Fateh.

Alcohol &Meat being served at Gurdwara Premises

It has come to my notice that Gurdwara Leamington & Warwick is serving alcohol and meat at their premises. This is breaking the Sikh Rehat Maryada and the updesh of the Sikh Gurus.

The sangat donates money to be put to good use for religious purpose and for the betterment of the Sikh Panth, and not to degrade Sikhi. If this hall is made is made by the money from the Gurdwara then it should be used for Gurmat purposes only and not to for pubbing or clubbing.

Alcohol is strictly prohibited in Sikhi and no Gurdwara monies should be used to encourage or allow the use of this at any cost.

I strongly urge you to stop this immediately.

I await a reply from the Gurdwara Management Committee.

Yours sincerely

[Your Name & Address]

----------------------------------- cut & paste ---------------------------------

[V]

Veer ji please contact the amazing Respect for Guru Granth SAhib ji sevadars-

http://www.gurugranthsahibji.com

http://www.gurugranthsahibji.com/contact.htm

Respect for Sri Guru Granth Sahib Ji Campaign

PO Box 1945,

Ilford, Essex

IG1 9AA

U.K.

T : 07743 211135

E : SikhAlerts@yahoo.co.uk

www.GuruGranthSahibJi.com

[Guest stopsingh2]

Veer ji please contact the amazing Respect for Guru Granth SAhib ji sevadars-

http://www.gurugranthsahibji.com

http://www.gurugranthsahibji.com/contact.htm

Respect for Sri Guru Granth Sahib Ji Campaign

PO Box 1945,

Ilford, Essex

IG1 9AA

U.K.

T : 07743 211135

E : SikhAlerts@yahoo.co.uk

www.GuruGranthSahibJi.com

Emailed them more than a week ago and posted the details on this web site http://forums.waheguroo.com/index.ppa?act=...hl=entry69136 but nothing appears to have happened yet.

[Guest rsingh]

there on the forum, pm them . isnt there ment to be a big program or something on in a gurudwara in Leamington Spa???

[Son of Scthia]

Now is meat really against Sikhi?

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

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.

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

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.

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

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 (S.G.G.S. pg 472) and Malar Ke War (S.G.G.S. pg. 1288).

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

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).

Real Sikhism by Surinder Singh Kohli, Harman Publishing, New 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" (// Asa M.1, p. 472).

Thus there is life in vegetation and life in all types of creatures.

Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, 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 G.S. Sidhu, Shromini Sikh Sangat, Toronto

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.

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

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-SGGS)

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

The above discussion leads us to the conclusion that the Sikh Gurus made people aware of the fact t

hat 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.

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

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.

All of these source's authors are Gursikhs and respectable sources.

Interesting...I agree with alcohol being prohibited even though I am a social drinker but meat? I dunno...any takers on this discussion?

[Khalsa4ever]

vwihgurU jI kw Kwlsw!

vwihgurU jI kI &iqh!!

There have been a BIJILLION topics posted on Sikhsangat regarding meat being allowed in Sikhism. But regardless of what was said in those, it is strictly forbidden in Gurdwaras... that is an Akal Thakt edict.

I recommend you take a peek (search it up) around SikhSangat forums regarding the meat topic before we end up starting another one...

vwihgurU jI kw Kwlsw!

vwihgurU jI kI &iqh!!

[GushK]

Just a quick thing to point out.

With regards to meat on a personal level, I think that should reside with the individual's thinking, ideals and way of life.

But with regards to langar at a gurdwara, I think it should almost certainly be vegetarian.

Mainly for the reason that langar is meant to promote equality amongst all. If a vegetarian comes in and doesn't want, or doesn't feel comfortable with meat being served, then where does that leave the concept of langar?

Basically, having meat makes some vegetarians uncomfortable, but having just vegetarian food, makes it welcoming for all...

which one sounds better to you?

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

[Son of Scthia]

I agree Gushk

[param singh]

i agree no meat and drink in guadwara so when are the kalsa goin to meet the committee in leamington i will come

[akjforever]

Now is meat really against Sikhi?

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

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.

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

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.

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

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 (S.G.G.S. pg 472) and Malar Ke War (S.G.G.S. pg. 1288).

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

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).

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

s 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" (// Asa M.1, p. 472).

Thus there is life in vegetation and life in all types of creatures.

Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, 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 G.S. Sidhu, Shromini Sikh Sangat, Toronto

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.

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

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 s

in lies, being a vegetarian or a non-vegetarian?" (1289-SGGS)

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

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.

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

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.

All of these source's authors are Gursikhs and respectable sources.

Interesting...I agree with alcohol being prohibited even though I am a social drinker but meat? I dunno...any takers on this discussion?

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 sik

hs 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 forest 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 Jarasan

d 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 granted 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 Ji 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 <admin-profanity filter activated> 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.

(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 otherw

ise). 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 Ban

i 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 ?????