Wednesday, December 23, 2015

Sikh History in December - Part 8: Shaheedi

Continued...


Fourth day
Mata Gujjar Kaur jee woke up the Sahibzaade at Amrit-vela and did Nitnem. The guards came to collect the Sahibzaade to take them the mouth of Death. Baba Fateh Singh jee smiled at Mata Gujjar Kaur jee and said, "We will await you in Sachkhand. Please come quickly, we will not be able to stay long without you. I hope we don't get tired waiting for you Mata jee or your Fateh Singh will be upset with you... Who will sing to us at night time and how would we have got to Sachkhand with you Mata jee?" Mata Gujjar Kaur jee replied, "I will come after you my dear ones. May Vahiguru protect you. I await your company in Sachkhand!" 

Final appearance in court 
Sucha Nand, the Hindu courtier of Governor, advised Wazir Khan that a quick and easy way of killing the Sahibzaade would be to get Sher Muhammad Khan of Malerkotla to get revenge of his brother's death by killing the Sahibzaade. Agreeing to the plan, Sher Muhammad Khan was invited to the court of Wazir Khan and was given the opportunity of seeking revenge by killing the Sahibzaade. Sher Muhammad Khan refused by saying, "If I am to get revenge, I will get it from their father. O Allah! Protect these innocent children. Save me from such sin." Sher Muhammad Khan sought the Sahibzaade's and Mata jee's release and then left the court in protest. The Qazi, who had been bribed, then announced the edict that the Sahibzaade should be bricked alive.


Before the Shaheedi
The local Sangat of Sirhind held a meeting and discussed how they could spare the Sahibzaade and Mata jee from death. It was suggested that Wazir Khan should be given gold in exchange of the Sahibzaade and Mata jee being released. However, an elderly devotee advised against this as Wazir Khan was not honourable or a man of his word. The Nawaab would surely take the money but under no circumstance free the Sahibzaade or Mata jee.  No executioner was ready to murder the Sahibzaade. Sucha Nand found two brothers, Shaashal Begh and Baashal Begh, sons of Jalaalu Deen who had executed Guru Teg Bahadar Sahib jee, in the court custody of Sirhind. The two brothers were being presented for charges of murder. The brothers agreed to kill the Sahibzaade in exchange of their murder sentences being dismissed.

Shaheedi
Baba Zoravar Singh jee and Baba Fateh Singh jee were brought out in the public. There a brick wall was constructed around them. The brick wall came to their knees and they were given a chance to embrace Islam and save their lives. The Sahibzaade refused to give up Sikhi, despite numerous attempts to convince them. The Nawaab replied, "You will die in vain - without anything to gain? Why bother?" The Sahibzaade replied, "We will not die in vain. We will die in order for others to live. We will add to the glory of the Guru's guruship. Our death will sow the seeds for the Singhs to rule in time to come.... Where we will be bricked alive, the Khalsa flag will fly tall here. This brick wall will become the foundation stone for the Khalsa Panth to flourish." The wall came up to their chin and they were given another chance. Eventually the wall cover their face. The brick wall shortly collapsed. The Sahibzaade were still breathing but unconscious. The Nawaab ordered for the executioners to cut their throats. Kavi Santokh Singh writes that the Sahibzaade's bodies were tied to trees and then used at target practise by soldiers. Mata Gujjar Kaur jee became Shaheed in the Thanda Burj and left for Sachkhand.

Friday, December 18, 2015

Sikh History in December - Part 7: The Thanda Burj

Continued...

Second night
The Sahibzaade came back to Mata Gujjar Kaur jee in the Thanda Burj. Mata jee embraced the Sahibzaade and asked what happened. The Sahibzaade explained how Wazir Khan and the Qazi tried to persuade them to give up their Sikhi with the threats that their brothers had been killed and father had been arrested. The Sahibzaade told Mata jee how they give bold and fearless replies to the Qazi and Wazir Khan. Mata jee was proud of the Sahibzaade. They spent the second night again without a blanket or any food. Mata Gujjar Kaur jee provided them with the warmth of reciting Gurbani.

Second court appearance
Entering the court the Sahibzaade roared, "Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh." the courtier Such Nand said to the Sahibzaade, "Do Salaam to Nawaab Saab." The Sahibzaade boldly replied, "We only do Salaam to the True King. We have already done Salaam to the Guru. We only do Salaam once." Wazir Khan said to them, "If you accept Islam, I will make Anandpur a heaven and give it back to you." The Sahibzaade replied, "We know your Quran, You do not yourself follow the Quran." Sucha Nand interrupted, "Become Muslim. He is good. He has given me positions whilst being a Hindu. You too will get high positions if you become Muslims." The Sahibzaade replied, "Nor do we accept Islam, nor do we accept slavery like Hindus. We are different to you. When Muslims oppressed Hindus, my grandfather stopped them and they went off the rails. When my father told the Hindu hill kings to stop idolatry they become our enemies. We do not believe the Devi of Sucha. We are the lovers of God!" Wazir Khan became embarrassed and Such Nanak looked challenged.

The third night
Coming back to the Thanda Burj the Sahibzaade informed Mata jee what had happened. Mata Gujjar Kaur jee was proud of their fearlessness and spirit. That night they recited Rehraas Sahib together. Another night with no blanket or protection from the chilling cold under than the warmth of their grandmother's lap. That night Baba Moti Ram jee, a Sikh who lived locally, bribed the guards at the Thanda Burj and asked to meet Gujjar Kaur jee. Despite the restrictions of no meetings or anyone giving food or drink, the guards accepted the bribe of Baba Moti Ram jee. Risking his life, he gave hot milk to the Sahibzaade and Mata jee. Mata jee gave him blessings.





To be continued...

Tuesday, December 15, 2015

Sikh History in December - Part 6: Arriving at Sirhind...

Continued...

Arriving at Sirhind
Arriving at Sirhind, the Sahibzaade had their feet and hands shackled. As a result blood was coming out of their hands and feet. Wazir Khan was feeling depressed that he had not caught Guru Gobind Singh jee and felt humiliated. However, when Sucha Nand, his courtier, informed him of the news that mother and younger sons of the Guru had been captured, he was elated. He ordered for the Sahibzaade and Mata jee to be imprisoned in the Thanda Burj (Cold Tower). This was a tower facing the river bank where Wazir Khan would go to relax in the summer from the heat. In the winter it was unbearably cold. Wazir Khan wished to punish the Guru's family as much as possible.

The Thanda Burj
Sitting in the Thanda Burj, it was the fourth day coming that Mata jee and the Sahibzaade had not eaten. Wazir Khan had ordered that not only would they have no blankets given to them but no food or water was to be provided to them. In order to get warmth and comfort, Mata Gujjar Kaur jee recited Gurbani to the Sahibzaade and reminded them to remember who they are. The Sahibzaade placed their faces in the lap of Mata Gujjar Kaur jee to get some warmth from the cold. Mata jee would sometimes hold their feet to give them heat and then rub their hands. Whilst in the Thanda Burj, Mata Gujjar Kaur jee remembered her husband, Guru Teg Bahadar jee and prayed, "Just as you passed the test of faith, may I pass the test of faith."

The next morning
Mata Gujjar Kaur jee woke up the Sahibzaade at Amritvela and they did Naam Abhiaas followed by their Nitnem prayers. The sun had not fully risen when two soldiers came with swords and spears. Mata jee was asked for the Sahibzaade to be handed over to them for being taken to court. Mata jee replied, "Why are they being called to court? They are no murderers, thieves or criminals?" The guard replied, "We are just employees of the government carrying out our duties." Mata jee looked at the Sahibzaade and said, "Remember my dear children that you are the sons of Sri Guru Gobind Singh jee. You may get cut piece by piece but do not allow your father's Dastaar (turban) to be stained." The Sahibzaade replied, "Daadee Maa! We will die but not lower our heads before anyone else." 

Entering the Court
The guards escorting the Sahibzaade knew that if they could convert the Sahibzaade to Islam or make them surrender before the Governor they would get great rewards from the government. During the journey from the Thanda Burj to the Court, the guards repeatedly telling them that they must bow their heads before the Governor and say 'Salaam'. The officials had purposefully closed the main gate to the court and instead opened a smaller gate in which the Sahibzaade would have to lower their heads on entering. Thinking that these young children at the age of 7 and 9 can be easily convinced, one guard entered first by lowering his head first and then entering. On the other side of the door, Wazir Khan had people holding plates of gold and wealth and in another the Quran. On expecting the Sahibzaade to enter lowering their heads first, the court had planned to applaud them at lowering their heads before the Quran and the Governor and then overwhelm them with the plates of wealth and gold. However, the Sahibzaade entered the court by first putting their feet in and therefore sending a bold message that they push away their offers of pleasures with their shoes.

First court appearance
In Court the Royal Qazi said to the Sahibzaade, "If you accept Islam all your crimes will be forgiven, you will get high positions, be married to beautiful women, and will get back your Anandpur. Your father and brothers and dead. You are now alone. If you are willing to accept Islam then we can arrange you to meet the Emperor Aurangzeb?" According to Allah Yaar Jogi, the Sahibzaade replied, "Are you talking about Aurangzeb who pretends to read the Quran but jailed his own father. The same Aurangzeb who celebrated the father of his death and who killed all his elder brothers in order to sit on the throne? What justice would people get from such an unjust person? We will not lower our heads." Hearing such a bold reply from the Sahibzaade, Wazir Khan, the Royal Qazi and all the courtiers were left speechless. It was decided that the Sahibzaade should go back to the Thanda Burj to consider the offer they had been given with their grandmother and then meet again at the Court the next day. 


To be continued...

Sunday, December 13, 2015

Sikh History in December - Part 5: Arrest of Younger Sahibzaade...

Continued...

Crossing River Sirsa
Baba Fateh Singh jee is aged 7 and Baba Zoravar Singh jee is aged 9. It was the early morning of 21st December. The sun had not yet risen and it was dark with stormy weather. The Sikhs and Guru jee's family were all separated into three directions. There is a historical manuscript, Katha Gur Sutan Kee Granth, written near the time by a Sikh of Guru Gobind Singh jee called Bhai Duna Singh jee. Bhai Duna Singh jee retraced the steps of Sahibzaade and composed this historical manuscript which went missing in 1984 during the Indian army attack on Sri Harimandir Sahib. However, thankfully a copy of this historical source was made by late historian, Professor Piara Singh Padam before the Sikh Reference Library was burnt. In accordance to this manuscript, in one direction were Mata Gujar Kaur jee and the two younger sons of Guru jee on horseback, accompanied by Bhai Duna Singh 'Hindoria' and his wife. Guru Kian Sakhian (page 155) also states that when Bhai Dya Singh jee told Guru Gobind Singh jee about what happened with the younger Sahibzaade, he had obtained the information from Bhai Duna Singh of Handoor.

Rest in the Hut of Bhai Kumma jee
Mata Gujjar Kaur jee and Baba Fateh Singh jee were on one horse and Baba Zoravar Singh jee and the bags of their valuables were on the other horse. Both Duna Singh jee and his wife walked along with the horses. They travelling in the direction of village Chaunte and on the way they rested in the small hut of Bhai Kumma jee Maashki (boatman), also known as Kareema Mallaah, in the village Chakk Dera in Ropar. He used to be a Hindu and was known by the name Karma Jheevar. He was forcibly converted to Islam, but still practised Hindu religious rites. As the hut was small and it was cold outside, Bhai Kumma jee rested outside and allowed Mata jee, the Sahibzaade and the 2 Sikhs to rest inside. The neighbour of Bhai Kumma jee was a Brahmin lady by the name of Bibi Lakshmi jee. She assisted in looking after the Guru's family.

Meeting Gangu
During this time Gangu Brahmin met Mata jee and the younger Sahibzaade. Gangu used to be regular visitor of the Guru's House for 16 years and served as domestic worker. According to Principal Satbir Singh he was called "Gangu Rasoeeyaa" because he had a bad temper and was always irritated. A rasoyee (kitchen) is always hot when food is cooked. Since Gangu was always in bad mood, some started calling him Gangu Rasoee i.e. Gangu the kitchen. From this some historians misinterpreted that he was a Rasoeeyaa (cook) in the Guru's House. Arriving at the village Chaunte, Gangu was asked by Mata jee escort them to Chamkaur Sahib. However, seeing the bags of valuables Mata jee was carrying with them, his intentions changed and he became tempted with greed. He said, "I cannot take you to Chamkaur because the whole area of Ropar has be surrounded by the Imperial Forces and therefore it would be dangerous to go there. Come with me to my village Saheri." Arriving his village Saheri, he provided uneatable food for the Sahibzaade and Mata Gujjar Kaur jee. Despite being hungry, the Sahibzaade couldn't eat the food that Gangu had provided and they complained to Mata jee it was unfit for a dog to eat. Going to sleep on an empty stomach, in the middle of the night, Gangu stole the bags of valuables and hid them in the earth.

 
Treachery
In the morning when Mata jee learnt of Gangu's lowly act, she said to him, "If you needed some money then you could have asked. Why do such a bad thing like stealing?" Gangu replied back to Mata jee, "You are accusing me? I bring you to my house, and this how you treat me?" Speaking in anger he left the house and locked the doors from outside so that Mata jee and the Sahibzaade could not escape. He immediately went to Morinda to the nearby police station. He informed the officers Jani Khan and Mani Khan that Guru's mother and younger sons were detained in his house. In exchange it was agreed that he would receive a reward from the Governor of Sirhind, Wazir Khan.

Arrest
According to Bhai Duna Singh jee's account in Katha Gur Sutan Kee, the Sahibzaade and Mata jee were arrested at Gangu's home. The Sahibzaade had their hands handcuffed and their feet were tied up. They were then put in sacks and tied up. The sacks were loaded on to a horse. On the other hand, Mata Gujjar Kaur jee had here hands tied behind with rope and placed on another horse.  Bhai Duna Singh jee in his account also describes that Mata Gujjar Kaur jee had chillies tied to over her mouth as form of torture and then her face was veiled. Mata jee and the Sahibzaade were taken to Morinda police station where they spent one night. They were given no food or water in order to torture them and in the hope their spirit and morale would break.



To be continued...

Thursday, December 10, 2015

10 events in 2015 where Sikhs made a mark around the world...

1. 82-year-old Sikh Civil Rights Activist goes on hunger strike
16 January 2015 - Bapu Surat Singh Khalsa began a hunger strike which is still ongoing. He has refused food and now water to seek the release of Sikh political prisoners who have completed their court sentences. Where he is seeking release of Sikh political prisoners, he has also called for unconditional release of prisoners of all religions who have completed their terms. On 11 February 2015, his representatives wrote an open letter to India's Prime Minister explaining the motive of his hunger strike. In his letter, he summed up his demands in two points: (1) Treat all Sikh prisoners –under trials and those sentenced in cases relating to the Sikh struggle- as political prisoners; and (2) Release all prisoners who have completed their full jail terms and are legitimately due for release, exactly in the same manner, as other prisoners are so released in various other parts of the country. Since then he has been arrested on numerous occasions to be forced fed and given life-prolonging drugs. Recently when he was forcefully taken the to hospital by authorities under the influence of drugs and feeling delusional, the authorities released a video of him eating food fed to him by doctors. However, undeterred by this propaganda, Sikhs as well as others are behind Bapu Surat Singh's human rights mission.

2. Brave Sikh man saves visually impaired man who fell onto the subway tracks in Boston
1 May 2015 -  Sikh youth has become a hero in the US after he risked his life to save that of a visually-challenged man who had fallen on a rail track right in the path of a train. Gurteg Singh, 23, had just reached Park Street station to catch a train to his place of work in Boston, when he heard a scream and saw a visually-impaired man tumble on the rail track. CCTV cameras fitted at the railway station captured the entire incident and the video has gone viral on the social media. Even as another man tried to pull up the person from the track, he could not succeed. On seeing this and without losing a moment, Gurteg, who was on the other side of the platform, jumped on the track and pushed the blind man out, threw his luggage on the platform and then ran back to pick up his walking stick.

3. A Sikh in Australia saves a 6-year-old's life using his turban
15 May 2015 - 22-year-old Harman Singh, removed his Dastaar (turban) in order to help a young boy who was bleeding after a car accident near his home. The child was walking from school when he was struck by a car in the road. Daejon Pahia suffered serious head injuries and internal injuries. Harman Singh immediately came to assistant and provided first aid and support to the child and his mother. He prevented Daejon's condition deteriorating by staunching the bleeding from the young boy's head with his turban.

4. The selfless migrant Sikh taxi driver who cooks up 30 kilograms of Indian food after his 12 hour night shift to feed the homeless in Darwin
30 August 2015 - Daily Mail reported that Tejinder Pal Singh, a Sikh migrant taxi who cooks up 30 kilograms of Punjabi meals to feed the homeless after his night shift and is being hailed 'Australian of The Day'.  For the past three years he has dedicated the last Sunday of the month to feeding the poor and needy locals of northern Darwin, using what little money he can save.  Following a gruelling twelve hour night shift, he slaves away in his kitchen for five hours to prepare a veritable feast of chickpeas, rice and vegetarian curry - which he then packs into huge containers and serves as a free lunch with the help of his wife and children.

5. Sikh Charity Langar Aid feeds thousands of war-torn refugees in Iraq and Syria
22 October 2015 -  The Huffington Post UK reported that a Sikh charity is setting up bakeries to feed thousands of hungry refugees in the war-torn regions surrounding Syria and Iraq.  Langar Aid – an extension of the UK-based NGO Khalsa Aid – has provided free bread and water to those fleeing the conflicts from a base in northern Iraq since the start of the year.  It set up a bakery in the Pesh Harbour area around 35km from the Kurdish city of Duhok and 10kms from the Syrian border, which continues to operate today. The idea was borne because fighters from Islamic State (IS) also know as ISIS or ISIL, were destroying food coming in for Yazidi refugees.  Langar is the term used in Sikhism for a common canteen or kitchen where food is served to all visitors for free.

6. Sikh becomes first Cabinet Defence Minister in Canada
4 November 2015 - Canada got its first Sikh Defence Minister, Harjit Singh Sajjan. Sajjan was hailed as a combat veteran who has served in the Canadian Armed Forces in Bosnia and Afghanistan. While Harjit Singh Sajjan was praised for his military awards and honours (he was awarded the Meritorious Service Medal for intelligence gathering and curbing Taliban influence in Kandahar), his 'heroic' photos in army fatigues and standing next to Taliban militants became the point of discussion on twitter. According to Twitter Canada, Harjit Singh Sajjan's welcome into the Canadian cabinet was the most retweeted among the 30 ministers inducted in this cabinet. Some Twitterati called him a 'badass' and 'amazingly awesome', while some compared his photo in fatigues to the previous defence ministers dressed in suits. 

7. Sikh teacher wins 2015 Prestigious UK Teacher Of The Year Award
4 November 2015 - Sikh 24 reported that an innovative and talented Sikh teacher from Leicestershire was awarded the title of ‘Teacher of the year 2015’ by HRH the Prince of York at a very special ceremony at Buckingham Palace on the 4th November 2015. Daljit Kaur, a practising Sikh and a Computing Teacher at Loughborough Grammar School was nominated for the award by her students. During the course of the year, TeenTech judges in collaboration with the examination board OCR shortlisted her for the highly prestigious national award and in June she was announced the overall winner. Daljit Kaur won her coveted place in the TeenTech Awards finals through her sheer dedication and determination to bring STEM based innovation and creativity to the classroom. She has worked passionately for a number of years to create an environment whereby her students can thrive and explore their innovative ideas and maximize the potential for the ideas to become a reality. She has been at the forefront of trialing new technologies, apps and software at her school and recently secured a purchase for a programmable humanoid NAO Robot!

8. B.C. Sikh community rallies in support of Syrian refugees 
23 November 2015 - The Globe and Mail reported that the Sikh community in B.C.’s Lower Mainland is rallying to provide support for thousands of incoming Syrian refugees, with offers this week that include food, transportation and even private school for children.  Community organizer Balwant Singh Sanghera, who attended the meeting, said Gurdwaras from Vancouver, Richmond, New Westminster, Abbotsford and Surrey have all agreed to collect food, clothing, blankets and other donations from their congregations. They also plan to launch a province-wide campaign to find free accommodations for the refugees.  Of note, roughly 1,000 of the refugees will be school-aged children. Khalsa School, a private school that teaches Punjabi language and Sikh history and religion on top of the public school curriculum, is offering one year of free education to 1,000 refugee students. (Tuition is usually $150 a month.)

9. A Sikh man from Patna Sahib selflessly serves poor patients in Patna Medical College
9 December 2015 - Zee News reported that Gurmeet Singh, everyday for the past 20 years has been preparing food and then going to Patna Medical College Hospital in Bihar, India, to feed the poor patients that have no relatives or family support. He has a clothes store. Every morning and evening, before and after work, he would go home and cook food and then feed each patient. Since the past 10 years he has been buying food from a restaurant due to constraints of the home. Where patients could not eat themselves, he would feed them with his hands. He uses his Daswandh (tithe) to buy medicines and pay for their treatment as well. He spends at least two hours a day with these patients that have no one else in the world to look after them or love them.

10. Singhs save a Muslim girl who had been kidnapped
18 December 2015 - News786 reports that a Muslim man brought a young Muslim girl who is aged under 18 from Kashmir, Sri Nagar, to Punjab under false pretences. She was then held captive by the 40-years-old man and was beaten and sexually exploited for over 3 months.  When the Singhs heard of this incident, they immediately came to the scene. After confirming the story, the Singhs beat the captor and freed the Muslim girl.  The captor was made to apologise and was then handed over to the authorities. The Singhs then escorted the girl back to her home in Kashmir from Punjab and offered to help her financially in getting married with whoever she wishes. The story reminds that a Sikh is willing to risk his or her life to the protect the honour of another girl, irrespective of religion.

Monday, November 30, 2015

Gurmat Vichaar - Derby Gurmat Q&A...

Sikh Question and Answer 18/10/15 @ Singh Sabha Gurdwara Derby UK:

Wednesday, November 25, 2015

Let’s reflect on what Guru Nanak means to us.

On the joyous occasion of the Prakaash Divas of Sri Guru Nanak Dev Ji I wished to share a short write-up on the Gurpurb by Sikh Research Institute (SIKHRI):
 
 
Let’s reflect on what Guru Nanak means to us.
 
 
Amid pitch darkness in ignorance-era, he rose like an illuminated sun.
- Balvand & Sata, 968
Guru Nanak Sahib awoke the populace from the slumber of ignorance, upon his arrival. Revealing the message of all-pervasive one Divine, he proclaimed everyone’s right to dignity and justice. He stood by the oppressed and held their hand, imbuing their being with Divine love and awareness that enabled self-liberation.

Among the lowest of the low, I am the lowliest of the absolutely low.
Nanak seeks their company, why would one compete with those above?
Wherever the lowly are cared for, there is the glance of Your Grace!

- Guru Nanak Sahib, 15

He broke off the shackles of the priestly class’ influence and established dharamsal in every home and heart [ghar ghar andar dharamsal]. The sangats thus created formed the nucleus of the Khalsa that was to be formally institutionalized later; a democratized form of a free collective (sangats) directly connected with their beautiful beloved Sovereign - Ik Oankar - with no intermediary.

Over centuries, sangats have kept alive, this collective spirit of assembly and deliberation upon issues of Panthak significance. We witnessed the same spirit of self-expression and defiance, with a wish to free Sikh institutions from the state influence, in the recently held Sarbat Khalsa, no matter how flawed the process of calling, collecting and deliberating in it may have been. People collected with sheer enthusiasm from far off places, just in love of the Guru, for no one individual but for the Panth.

Today, as we celebrate the Guru’s “illumination” (parkash), let’s keep this sovereignty, and the will to affirmative action alive. But, lest we forget that the center of Sikh activism is solely the Guru’s word (Sabad), that guides its every action to a pure selfless act of service and sacrifice, for we are sovereign only as long as the Guru radiates in us.

In whose heart Nam radiates, that person alone is a great King.
- Guru Arjan Sahib, 1155
 
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Monday, November 23, 2015

ਕੁੱਠਾ, ਝੱਟਕਾ ਅਤੇ ਹਲਾਲ ਮੀਟ ਬਾਰੇ ਵੱਖ ਵੱਖ ਵਿਚਾਰ । Different views on Meat: Reflections on Kuttha, Jhatka and Halal Meat...



 
The Sikh Rehit Maryada states the following four actions for a Sikh is a 'Bajjar Kurehit' or cardinal prohibitions that result in a Sikh becoming a Patit or apostate:
1) ਕੇਸਾਂ ਦੀ ਬੇ-ਅਦਬੀ ।
(Dishonouring the hair)

2) ਕੁੱਠਾ ਖਾਣਾ ।
(Eating 'Kutthaa')

3) ਪਰ-ਇਸਤ੍ਰੀ ਜਾਂ ਪਰ-ਪੁਰਸ਼ ਦਾ ਗਮਨ (ਭੋਗਣਾ) ।
(Intimacy with a man or woman other than your spouse)

4) ਤਮਾਕੂ ਦਾ ਵਰਤਣਾ ।
(Using tobacco)


Kuttha – Does it mean meat or halal meat?  
There is disagreement within the Sikh Panth on the meaning of the word ‘Kutthaa’. At some point in history, some Sikhs began to eat meat and as a result this has led to differences in interpretation of what Kutthaa means. 
  • Position 1: Kutthaa means that meat killed according to Muslim rites” 
    Note:
    This is sometimes referred to as ‘Halal meat’. In accordance to Islamic law, halal refers to lawful or rightful, and haram refers to unlawful or impermissible. Halal (lawful) meat in accordance to Islam would mean meat slaughtered in accordance to Islamic rules.

  • Position 2: Kutthaa means meat slaughtered in accordance to Muslim rites, however eating meat is prohibited in Sri Guru Granth Sahib Ji and one has to pay Karmic debt for killing and eating meat. In a situation when one is fighting for the Panth and all other food has been exhausted and not available, in order to survive to fight for the Panth, one can eat Jhatka meat. 

  • Position 3: Kutthaa means any killed meat, regardless of the method, which includes a prohibition of fish and eggs. Sri Guru Granth Sahib Ji prohibits eating all forms of meat. 

Position 1: 
Baba Santa Singh Nihang, former Jathedaar of Budha Dal, writes in Pracheen Panth Prakaash Steek (Vol. 1, p. 110):
ਛੱਤ੍ਰੀਆਂ ਵਾਲਾ ਧਰਮ ਐਵੇਂ ਨਾ ਦੁਕਾਨਾਂ ਤੋਂ ਜਾ ਕੇ ਹੋਟਲਾਂ ਤੋਂ ਜਾ ਕੇ ਖਾਂਦੇ ਫਿਰੋ, ਇਹ ਨਹੀਂ ਕਰਨਾ, ਆਪ ਹੱਥੀ ਝਟਕਿਆ ਕਰੋ, ਆਪ ਸ਼ਿਕਾਰ ਖੇਲੈ ਫੇਰ ਛਕਣ ਦਾ ਹੁਕਮ ਹੈ ।

Translation:
“It is not the way of the warriors to wonder around and eat from shops, restaurants, and market places. Refrain from doing this! Perform ‘Jhatka’ with your own hands and go hunting for prey. Only then are we permitted to eat meat.”

Baba Joginder Singh, former Jathedaar of Buddha Dal, said in an oral interview in 2006 (taken from www.khalsanet.org):
Those who wish to eat meat should eat ‘Jhatka’ which gears individuals towards warfare. Those Sikhs who just wish to perform selfless service and meditate should avoid meat and maintain a very simple diet. There is no obligation on anyone to eat meat, one should never eat ‘khullaa maas’ (i.e. meat killed by non-Sikhs or from shops).”

Gurdip Singh (2014) writes in an article ‘Jhatka meat allowed? Where is the evidence?’:
“Today, many Sikhs in favour of meat-eating are not warriors and do not "perform Jhatka with their own hands" and they readily eat meat served at various eateries, including Muslim halal shops, without fretting about the origin or method of preparation of the meat. Those who are particular and seek out Jhatka shops abdicate the responsibility of providing meat to others (i.e. to the restaurant operators or suppliers, jhatka meat stall vendors) as they do not "go hunting for prey" or "perform Jhatka with their own hands" and have no idea how the animal is actually killed.”

Bhai Manmohan Singh (1993) provides in his book, ‘Gurmat Rehat Maryada: Points of Contention’ (p. 16-18), a critique of assuming Kuttha means Halal meat. He writes,
“The origin and basis of Halal 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. The original practice had become professionalised and commercialised 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 Halal 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 Halal.”
On the premise of the above interpretation being accepted, Bhai Manmohan Singh raises some of the following points:
  1. 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.

  2. It implies that the four Bajjar Kurehats (cardinal prohibitions) which, which are 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 Guru Ji 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 Guru imposing a prohibition of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss.

  3. Is it okay to eat meat killed in accordance to Hindu or Jewish rites? Wouldn’t eating meat in predominantly Christian country according to their culture, be a form of accepting mental slavery of the West or Christians?

  4. If one is allowed to meat, then what is the method to slaughter the animal and why is not mentioned in Sri Guru Granth Sahib Ji, other religious scriptures or the Sikh Rehat Maryada itself?

  5. How would we classify fish? Is it Halaal or Jhatka?
    Fish being killed

  6. This position contradicts the Hukamnama of Guru Hargobind Ji found at Sri Harmandir Sahib, Patna Sahib (published in Hukamname - p. 66-67), edited by Gandha Singh), which states:
    ਮਾਸ ਮਛੀ ਦੇ ਨੇੜੇ ਨਹੀਂ ਆਵਣਾ ||
    "Do not come near (i.e. consume) meat and fish."

  7. Halaal means lawful. If Sikhs cannot eat Halaal meat, then suggests Sikhs can eat the opposite, which is 'Haraam' (unlawful). This doesn't make sense.
Some other viewpoints are have come across that are used to support the prohibition being interpreted as "eating meat slaughtered according to Muslim rites" are:
  • It is a cruel method of killing animals. Sikhi advocates compassion and mercy.
    Reply:
    Isn't killing period cruel? If compassion and mercy for animals is such an issue then why kill them in the first place for food when there are plentiful of 'compassionate' and 'merciful' options for food, i.e. vegetarian and vegan foods.

  • Sikhs are forbidden from eating 'ritually killed meat'.
    Reply:
    Anything can become a ritual. Brushing your teeth can be a ritual. Why would ritually killed meat be banned? The method of slaughtering animals by pro-meat eaters called 'Jhatka' practised at places like Sri Hazoor Sahib is no less a ritual than any other religious tradition's method. In fact, the ritualism surrounding 'Jhatka' by those Sikhs who practise it, resembles very close the rituals associated to Jhatka practised by Hindus.

  • Sikhs are forbidden from "eating meat of an animal killed with prayers."
    Reply:
    For those who believe in the Jhatka tradition, it is requirement to say "Sat Siree Akaal!" (God is True) when killing the animal. What makes this any different to saying  "Bismillah, Allahu Akbar!" (In the name of Allah - God is Great) before slitting the throat like Muslims? Gurbani actualy tells us that any action done without prayer or remembrance of the Divine, is cursed. So the fact that it seems wrong to kill animals with prayers, would suggest not to kill animals at all.
    ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ || ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ||
    "Always, at every moment, remember God, the Creator within your heart."
    (Maaro M:5, 1084)

Position 2:  
  1. Mention of the word ‘Jhatka’ (i.e. meat killed with one stroke of the sword) or ‘Jhatka’ being described as part of the Sikh diet, does not appear anywhere in the Sikh Rehat Maryada document, Sri Guru Granth Sahib Ji or Bhai Gurdaas Ji’s writings. However, it is mentioned in certain places in Rehatnamas and in the works of 19th century Sikh historians. Historically in India, Jhatka was the Hindu method of killing animals for consumption and ritual sacrifices. During Durga Puja and Kali Puja, it is a requirement for Hindu worshippers of Shiva (Shivaites) to have Jhatka meat.
    Jhatka of a Buffalo by Hindus for Durga Puja
  2. There are many examples from history where Gursikhs have had been deprived of food whilst fighting for the Panth against tyrants, but yet they have not relied on eating meat. During the siege of Gurdas Nangal in 1715, Baba Banda Singh Bahadar Ji and the 7-800 Sikhs were forced to eat grass, leaves and bark as the food rations finished, but there is no documentation that they ate meat. In June 1984, the Singhs fighting against the India Army, fought non-stop for days with no food supplies.

  3. A true Gursikh relies on the support of Naam:
    ਜਨ ਕੀ ਭੂਖ ਤੇਰਾ ਨਾਮੁ ਅਹਾਰੁ ||
    “Your Name is the food to satisfy the hunger of Your humble servants.” (Soohee M:5, 743) 

Position 3: 
The word ‘kutthaa’ appears in Sri Guru Granth Sahib Ji a number of times. Kutthaa can have two meanings: either to butcher, kill or destroy or alternatively, it can mean meat (the product of killing, butchering, destroying). The root of the word ‘kutthaa’ is ‘kutthaar’ or axe. 
ਗਾਵੈ ਜਮਦਗਨਿ ਪਰਸਰਾਮੇਸੁਰ ਕਰ ਕੁਠਾਰੁ ਰਘੁ ਤੇਜੁ ਹਰਿਓ ||
"Parasraam the son of Jamdagan, whose axe and powers were taken away by Raghuvira, sing of Him.” (Bhatt Kall Svaiyye M:5, 1389) 
The question that immediately comes to mind is, if kutthaar is the root of kutthaa, when has an axe ever been used in halaal meat? A sharp blade is used, but never an axe. An axe is used to give swift blows whereas in halal, the knife or blade is used to slice the throat. Looking at how ‘kutthaa’ has been used in Gurbani we have the following example:
ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ||
“The One Immaculate Lord is pervading everywhere; He destroys the love of duality.” (Gauree M:5, 321)

If we replaced the translation of the word ‘kutthaa’ as “destroys” instead with “Halaal”, then the verse would mean that the love of duality will be “halaaled”? Clearly it can only mean to destroy or kill. Halaal would not make sense here. The act of killing or butchering will produce something butchered (meat). It is illogical to suggest it will produce “Muslim meat”. 

The example often used to suggest that kuttha refers to Muslim meat is: ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ || ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ || (Aasa M:1, 471). Rather than support kutthaa meaning halaal, this line is strong proof that kutthaa means only meat. If kutthaa meant ‘halal meat’ then there would have been no need or reason to qualify it with “ਅਭਾਖਿਆ ਕਾ ”. Abhaakiyaa refers to the Muslim Kalma which is recited when butchering animals for halaal but is “un-utterable” for Hindus as it would convert them to Islam. If kutthaa means halaal then this translation would be “Kalma-Halaal meat.” That’s completely redundant as Halaal is by definition with the Kalma. But because kutthaa is just ‘meat’, it required ‘abhaakhiyaa’ to show it's a reference to Muslim meat here. 
  
Conclusion on meat 
Without a doubt Kuttha is forbidden in all Rehatnamas.
ਜੋ ਕੁੱਠਾ ਖਾਏ, ਸੋ ਨੀਚ ਤਨਖਾਹੀਆ ।
“One who eats ‘Kuttha’ is considered a lowly ‘Tankhahia’.”
(Tankhahnama: Bhai Chaupa Singh Ji – p. 99) 
Furthermore, the meat of the Turks (i.e. meat slaughtered in accordance to Muslim rites), has also been forbidden:
ਤੁਰਕ ਕਾ ਮਾਸ ਖਾਇ ਔ ਬੇਸਯਾ ਭੋਗੈ, ਸੋ ਦੋਨੋਂ ਨਰਕ ਕੋ ਜਾਇ।
“Both those who eat the meat of the Turks and indulge with prostitutes will go to hell.” 
(Rehatnama: Bhai Daya Singh Ji – p. 71)
ਜੋ ਤੁਰਕ ਸੇ ਮਾਸ ਲੈਇਕੇ ਖਾਵੈ ਸੋ ਬੜਾ ਤਨਖਾਹੀਆ ।
“One who takes and eats the meat of the Turks is more reprimandable.” 
(Rehatnama: Bhai Daya Singh Ji – p. 72)
It is important to note that only Turks were allowed to slaughter meat in Mughal India. Hindus were banned from meat slaughter. Therefore, the prohibition to not eat meat from the Turks is a ban of all meat at the time. Dr H S Singha (2009) writes:
“According to the ancient Aryan Hindu tradition, only such meat as is obtained from an animal which is killed with one stroke of the weapon causing instantaneous death is fit for human consumption. However, with the coming of Islam into India and the Muslim political hegemony, it became a state policy not to permit slaughter of animals for food, in any other manner, except as laid down in the Quran - the halal meat prepared by slowly severing the main blood artery of the throat of the animal while reciting verses from the Quran.” 
(Dr HS Singha, Sikhism: A Complete Introduction, 2009, p. 81-82)

If we try to understand all references to meat slaughter or meat consumption in Rehatnamas, then there are severe contradictions. If we take the Rehatnama attributed to Bhai Desa Singh Ji for example, there is a constant contradiction on the view of meat consumption. Stanza 25 states fish and meat are forbidden to be eaten. Whereas, stanza 32 advocates, if one wishes to do so, killing goats with a single stroke of the sword (Jhatka). It also warns to not eat any other meat. Then in stanza 102 it states that alcohol and meat should never be consumed, which is later contradicted by stanza 105 that states goat slaughter should not be practiced near the Langar. This is further contradicted in stanza 107, in which the consumption of meat and alcohol are again prohibited.
ਬੇਸਯਾ ਬਿਖਯਾ ਜੂਆ ਤਜੈ । ਮੱਛੀ ਮਾਸ ਨ ਕਬਹੂੰ ਭਜੈ । (੨੫)
b“Renounce indulging in prostitutes, poison and gambling. Never eat fish or meat.”

(Rehatnama: Bhai Desa Singh Ji – p. 129)

ਬਕਰਾ ਝਟਕਾ ਛਕੇ ਤਾਂ ਛਕੈ । ਔਰ ਮਾਸ ਵਲ ਕਬੀ ਨ ਤਕੈ । (੩੨)
"The flesh of a goat may be eaten if it killed with a single blow (Jhatka). All other meat is forbidden."
(Rehatnama: Bhai Desa Singh Ji – p. 130)

ਮਦਰਾ ਮਾਸ ਨ ਕਬਹੂੰ ਖਾਯੋ । (੧੦੨)
“Never consume alcohol or meat.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

ਬਕਰਾ ਝਟਕਾ ਬੀਚ ਨ ਕਰੇ । ਅਵਰ ਮਾਸ ਨਹਿ ਲੰਗਰ ਧਰੇ । (੧੦੫)
“Do not kill a goat with a single blow (Jhatka) nearby. Other meat should not be allowed in the Langar.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

ਰਹਿਤਵਾਨ ਸਿੰਘ ਹੈ ਜੋਈ । ਲੋਭਿ ਛੋਡਿ ਜਾਨਹੁ ਨਹਿ ਹੋਈਂ ।
ਗੁਰੂ ਕਾ ਰੂਪ ਸਬਨ ਮੈਂ ਦੇਖੈ । ਮਦਰਾ ਮਾਸ ਨ ਖਾਇ ਬਿਸੇਖੈ ।੧੦੭।

“They are a ‘Rehatvaan’ (disciplined) Singh, who gives up greed and knows no other. They see the form of the Guru in all, and never consume alcohol or meat.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

Rehat is supposed to be supplementary to Gurbani and not to be read and followed in isolation. Irrespective of what ‘Kuttha’ means and whether meat consumption is a Bajjar Kurehat or not, no Rehatnama makes it obligatory for Sikhs to eat meat. Furthermore, Gurbani clearly advocates choosing a cruelty-free, ethical, healthy, environmentally-friendly and spiritualised diet.
The following guiding principals are outlined in Gurbani:
  1. Eat simple and eat little. (A meat-free diet is a simple diet):
    i) ਖੰਡਿਤ ਨਿਦ੍ਰਾ ਅਲਪ ਅਹਾਰੰ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੋ ||੮||

    “Sleep little, and eat little; O Nanak, this is the essence of wisdom. ||8||” (Raamkalee M:1, Ang 939)


    ii)
    ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ||
    “The dry bread of the Saints is equal to all treasures.” (Bilaaval M:5, Ang 811)

    iii) ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਅੰਮ੍ਰਿਤੁ ਪੈਨਣਾ ਨਾਨਕ ਨਾਮੁ ਵਡਾਈ ਹੋਇ ||੧||

    “Amrit is their food, and Amrit is their clothes; O Nanak, through Naam, the Name of the Lord, greatness is obtained. ||1||” (Goojree M:3, Ang 511)


    iv) ਖਾਤ ਪੀਤ ਅਨੇਕ ਬਿੰਜਨ ਜੈਸੇ ਭਾਰ ਬਾਹਕ ਖੋਤ ||

    “(Forsaking Naam,) one who eats and drinks countless delicacies is no more than a donkey that carries a heavy load.” (Kedaara M:5, Ang 1121)

  2. Be kind towards all beings. (The unnecessary killing of animals one's taste buds, when it is not essential for human survival, goes against this): 
    i) ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ||
    “Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity.” (Maajh M:5, Ang 136)

    ii) ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ||
    “Do not cause any being to suffer, and you shall go to your true home with honour.” (Gauree M:5, Ang 322)


    iii) ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ||
    “Let your mind be content, and be kind to all beings.” (Gauree M:5, Ang 299)

    iv) ਹਿੰਸਾ ਤਉ ਮਨ ਤੇ ਨਹੀ ਛੂਟੀ ਜੀਅ ਦਇਆ ਨਹੀ ਪਾਲੀ ||
    “Cruelty has not left your mind; you have not cherished kindness for other living beings.” (Saarang Bhagat Parmanand Ji, Ang 1253)

  3. Don’t kill for the pleasure of one’s taste and appetite.
    i)
    ਰੋਜਾ ਧਰੈ ਮਨਾਵੈ ਅਲਹੁ ਸੁਆਦਤਿ ਜੀਅ ਸੰਘਾਰੈ || ਆਪਾ ਦੇਖਿ ਅਵਰ ਨਹੀ ਦੇਖੈ ਕਾਹੇ ਕਉ ਝਖ ਮਾਰੈ ||੧||
    “You keep your fasts to please Allah, while you murder other beings for pleasure. You look after your own interests, and so not see the interests of others. What good is your word? ||1||” (Aasa Kabeer Ji, Ang 483)

  4. Religious people are not supposed to butchers of animals (Humans have a choice of what they eat, unlike animals):
    i) ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ || ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ||੨||

    “You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? You call yourself the most excellent sage; then who would you call a butcher?” (Maaroo Kabeer Ji, Ang 1102)ii) ਬ੍ਰਹਮਣ ਕੈਲੀ ਘਾਤੁ ਕੰਞਕਾ ਅਣਚਾਰੀ ਕਾ ਧਾਨੁ ॥ ਫਿਟਕ ਫਿਟਕਾ ਕੋੜੁ ਬਦੀਆ ਸਦਾ ਸਦਾ ਅਭਿਮਾਨੁ ॥ ਪਾਹਿ ਏਤੇ ਜਾਹਿ ਵੀਸਰਿ ਨਾਨਕਾ ਇਕੁ ਨਾਮੁ ॥ ਸਭ ਬੁਧੀ ਜਾਲੀਅਹਿ ਇਕੁ ਰਹੈ ਤਤੁ ਗਿਆਨੁ ॥੪
    “One who kills a spiritually-wise person, a cow, or a female infant, or accepts the food from a characterless person- are cursed (by the world), have the leprosy of sin, and remain filled with ego. O Nanak! These sins stick to those who forget the Naam. All other knowledge and wisdom goes to waste, except for Name of God, the true essence of spiritual wisdom. ||4||” (Salok Vaar Te Vadheek M:3, Ang 1413)

  5. Vaheguru’s Light is within all beings. (Animals are 'sentient beings', i.e. have the ability to feel pain and have emotions):
    i) ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ||੧||
    “You say that the One Lord is in all, so why do you kill chickens? ||1||” (Prabhaatee Kabeer Ji, Ang 1350)


    ii) ਘਟ ਘਟ ਮੈ ਹਰਿ ਜੂ ਬਸੈ ਸੰਤਨ ਕਹਿਓ ਪੁਕਾਰਿ ||
    “The Dear Lord abides in each and every heart; the Saints proclaim this as true.” (Salok M:9, Ang 1427)

  6. The pleasure and appetite of meat-eating is spiritual hindrance:
    i) ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ || ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ || ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ||੨||
    “The pleasures of (accumulating) gold and silver, the pleasures of women (i.e. lust), being caught in the pleasure of fragrances, the pleasure of (riding) horses, the yearning of luxuries of palaces, being caught in the pleasure of tasty sweet treats and the pleasure of meat – If the human body is attached to these numerous pleasures then how can Naam, the Name of the Lord, find its dwelling in the heart?” (Siree Raag M:1, Ang 15)

  7. Grain and vegetation is the diet of the spiritual seeker. (The death of animals is not a necessity for the spiritual seeker's diet):
    i) ਆਦਿ ਪੁਰਖ ਤੇ ਹੋਇ ਅਨਾਦਿ || ਜਪੀਐ ਨਾਮੁ ਅੰਨ ਕੈ ਸਾਦਿ ||੧|| ਰਹਾਉ||
    “Grain comes from the Primal Lord. Only with the energy generated by food grains in the body, can the recitation of the Naam be possible.” (Gond Kabeer Ji, Ang 473)

    ii) ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ||
    “Lentils, flour and ghee - these things, I beg of You.” (Dhanaasree Dhanna Ji, Ang 695)

    iii) ਨਿਤ ਰਸੋਈ ਤੇਰੀਐ ਘਿਉ ਮੈਦਾ ਖਾਣੁ ||

    “Your kitchen always has ghee and flour to eat.” (Raamkalee Satta and Balvand Ji, Ang 968)

  8. Using tyranny or using force to obtain food you eat is unlawful. (Choosing to kill animals for food when you have an alternative available is clearly using tyranny and force. Animals want to live, and don't choose to die):
    i) ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ || ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ||੧੮੭||

    “Kabeer, to use force is tyranny, even if you call it legal. When your account is called for in the Court of the Lord, what will your condition be then? ||187||” (Salok Bhagat Kabeer Ji, Ang 1374)

    ii) ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ || ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ||੧੯੯||

    “Kabeer, they oppress living beings and kill them, and call it proper. When the Lord calls for their account, what will their condition be? ||199||” (Salok Bhagat Kabeer Ji, Ang 1375)

  9. Vaheguru has given humans the thirty-six types of food to eat that are labelled ‘Amrit’ (life-giving). (The list of thirty-six types of delicacies does not include fish, eggs, and meat):
    i) ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਜਿਨਿ ਭੋਜਨ ਦੀਏ || ਅੰਤਰਿ ਥਾਨ ਠਹਰਾਵਨ ਕਉ ਕੀਏ || ਬਸੁਧਾ ਦੀਓ ਬਰਤਨਿ ਬਲਨਾ || ਤਿਸੁ ਠਾਕੁਰ ਕੇ ਚਿਤਿ ਰਖੁ ਚਰਨਾ||੪||
    “God gave you the thirty-six varieties of tasty foods; He gave you a place within the body to hold and digest these foods; He gave you the earth, and things to use; enshrine in your consciousness the feet of that Lord and Master.” (Raamkalee M:5, Ang 913)

    ii) ਜਿਸ ਦਾ ਦਿਤਾ ਸਭੁ ਕਿਛੁ ਲੈਣਾ|| ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਖਾਣਾ ||

    “Everything we receive is a gift from Him -(For example) the thirty-six delicious foods to eat.” (Maajh M:5, Ang 100) 

  10. The metaphor of eating a ‘murdaar’ (dead carcass) is used negatively for condemned behaviour:
    i) ਕੂੜੁ ਬੋਲਿ ਮੁਰਦਾਰੁ ਖਾਇ ||

    “Telling lies, they eat dead bodies (i.e. meat).” (Maajh M:1, Ang 139)

    ii) ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ||

    “Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a dead carcass.” (Siree Raag M:1, Ang 15)

  11. The meat-eater has to pay the karmic debt for eating meat.
    i) ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ || ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ||੧੮੮||

    “O Kabeer! The dinner of lentils and rice is excellent, even if it is (just) flavoured with salt. Who would cut their throat, to have meat with their bread?” (Salok Kabeer Ji, Ang 1374)

    ii) ਕੁਹੈ ਕਸਾਈ ਬਕਰੀ ਲਾਇ ਲੂਣ ਸੀਖ ਮਾਸੁ ਪਰੋਆ|| ਹਸਿ ਹਸਿ ਬੋਲੇ ਕੁਹੀਂਦੀ ਖਾਧੇ ਅਕਿ ਹਾਲੁ ਇਹੁ ਹੋਆ|| ਮਾਸ ਖਾਨਿ ਗਲਿ ਛੁਰੀ ਦੇ ਹਾਲੁ ਤਿਨਾੜਾ ਕਉਣੁ ਅਲੋਆ||

    “The butcher slaughters goat and its meats is salted and strung on a skewer. Laughingly, the goat says while being killed that I have come to this condition only for grazing leaves of akk plant. But what will be the plight of those who cutting the throat with knife eat flesh (of animal).” (Bhai Gurdaas Ji: Vaar 37, Pauri 21)

  12. Eating meat destroys acts of Dharam. (In accordance to Jap Ji Sahib, Dharam is born from compassion):
    i) ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ || ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ||੨੩੩||

    “Kabeer, whoever consumes marijuana, fish and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||” (Salok Kabeer Ji, Ang 1377)


    ii) ਜੇ ਕਸਾਈ ਉਧਰਿਆ ਜੀਆ ਘਾਇ ਨ ਖਾਈਐ ਭੰਗਾ ||

    “If Sadhana, the butcher, got across (the world ocean), we should not put ourselves to harm by killing others.” (Bhai Gurdaas Ji: Vaar 31, Pauri 9)

  13. Eating meat makes the mind impure:
    i) ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ || ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ||

    “If one's clothes are stained with blood, the garment becomes polluted. Those who suck the blood of human beings-how can their consciousness be pure?” (Maajh M:1, Ang 140)
     
  14. Eating meat is unhealthy for the mind and body (See article):
    i) ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ
    || ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ |||| ਰਹਾਉ||     
    “O Brother! The pleasures of those foods lead to ruin; eating which, the body becomes diseased (i.e. unhealthy), and wickedness and corruption enter into the mind. ||1||Pause||” (Siree Raag M:1, Ang 16)

  15. Meat production is harmful for the environment (See article):
    i) ਪਉਣ ਪਾਣੀ ਧਰਤੀ ਆਕਾਸੁ ਘਰ ਮੰਦਰ ਹਰਿ ਬਨੀ ॥ 
    ਵਿਚਿ ਵਰਤੈ ਨਾਨਕ ਆਪਿ ਝੂਠੁ ਕਹੁ ਕਿਆ ਗਨੀ ॥੨॥੧॥
    "Air, water, earth and sky - the Lord has made these His home and temple (to reside). O Nanak! He Himself is pervading everywhere. Tell me: what can be counted as false? ||2||1||" (Tilang M:4, Ang 723)

    ii)  ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥
    ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥
    "I am a sacrifice You, the Creator, who pervades within the creation. ਰਹਾਉ ॥  Your limits cannot be known. ||1||Pause||" (Aasa M:1, Ang 469)

Guru Ji used to go out and hunt to liberate the souls of the hunted animals. Sikhs cannot use this as a justification for choosing to eating meat. How can we liberate someone else when we do not have the ability to liberate ourselves? In Gurmat Rehat Maryada (Sankep), Baba Jarnail Singh writes:
…ਛੱਤੀ ਪਦਾਰਥਾਂ ਦੇ ਹੁੰਦਿਆਂ ਜ਼ਬਾਨ ਦੇ ਸੁਆਦ ਵਾਸਤੇ ਮਾਸ ਖਾਣਾ ਬਿਲਕੁਲ ਵਿਵਰਜਤ ਹੈ; ਮਾਸ ਖਾਣ ਨਾਲ ਬੁੱਧੀ ਪਸ਼ੂ ਵਰਗੀ ਹੋ ਜਾਂਦੀ ਹੈ | ਬਾਣੀ ਪੜ੍ਹਨ ਤੋਂ ਮਨ ਆਲਸ ਕਰਦਾ ਹੈ | ਬਾਬਾ ਦੀਪ ਸਿੰਘ ਜੀ ਨੇ ਕ੍ਨਚੇ ਬੇਰ ਖਾ ਕੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਚਾਰ ਸਰੂਪ ਲਿਖੇ ਸਨ ਜੋ ਵ੍ਨਖ ਵ੍ਨਖ ਤਖਤਾਂ ਦੇ ਬਿਰਾਜਮਾਨ ਹਨ | ੮੯ ਸਾਲ ਦੀ ਉਮਰ ਵਿਚ ਜੰਗ ਕਰਕੇ ਜ਼ਾਲਮਾਂ ਨੂੰ ਨਾਸ ਕੀਤਾ | ਉਹਨਾਂ ਵਿਚ ਨਾਮ ਬਾਣੀ ਤੇ ਅੰਮ੍ਰਿਤ ਦੀ ਸ਼ਕਤੀ ਸੀ | ਇਸ ਲਈ ਕੋਈ ਮਾਸ ਖਾਣ ਦੀ ਆਗਿਆ ਨਹੀਂ ਹੈ |
“...Eating meat for one’s own taste buds is forbidden when we have been blessed by Vahiguru with thirty-six varieties of foods. Eating meat makes a person’s intellect become animalistic. The mind will become lazy from reading Bani. Baba Deep Singh Ji lived off eating unripe berries and wrote four saroops (copies) of Sri Guru Granth Sahib Ji which are present at the different Takhts. At the age of eighty-seven he went to battle and destroyed the tyrants. They had the power of Naam, Bani and Amrit. For this reason there is no permission to eat meat.”
(Gurmat Rehat Maryada, Giani Baba Jarnail Singh (Bhindranwale), p. 29)




 


Important:  Individuals interpret the Sikh Rehit Maryada document and Gurbani with differing levels, which leads to small differences in observance of Maryada within the Panth. There are certain controversies in the Panth where different Sikhs have different opinions and ways of looking at things. However, it is important to remember we are all the children of Guru Ji and part of one family - the Khalsa Panth. 

Saturday, November 21, 2015

Guru Nanak Dev Ji's Gurpurb - Information to Share with Non-Sikh...

Below is a very brief write-up made with the help of Gursikhs and existing articles on the Internet, which you could use to share with colleagues at work, school or college class fellows, or with the local media:


 Sikh Festival – Celebrating the Birth day of Guru Nanak

Nankana Sahib - The Bethlehem of Sikhs
Today is the Gupurab (birth anniversary) of Guru Nanak Sahib, the first embodiment of the Divine-Light or Guru of the Sikhs, will marked and celebrated by many millions of spiritually inclined people around the world. Guru Nanak was the founder of the Sikh religion and one of the world’s great champions of equality and tolerance.

Guru Nanak was born in 1469 in town today known as Nankana Sahib in Northern India, which is now in Pakistan. Guru Nanak dedicated his life to interfaith dialogue, focusing his energies on reconciliation and peace. He categorically rejected caste or social discrimination, fought tirelessly for women's rights and preached that no one has the right to enslave another. In one of his first sermon's he said, "There is no Hindu, there is no Muslim" – highlighting that God isn't interested in our various labels but the truth that lies in our hearts and our actions.

At Guru Nanak’s time, spirituality was considered to be something you do by separating yourself from the world and waiting for the afterlife. Whereas, the Guru’s approach to spirituality was that God created the world and God resides within creation. Spirituality and experiencing God is not something we must wait in the afterlife, but must experience while alive in order to live fulfilled life. We have a potential to live a life experience the Presence of God in our lives and staying connected through meditation, divine-remembrance, and reflecting and living the scriptural teachings that he revealed.

Guru Nanak brought a universal message of peace, love, unity, mutual respect, service and dedication to all of humankind. He turned people from being destructive to peaceful; he transformed tyrants into compassionate beings; and he changed oppresive societies into blissful communities. People of all faiths listened to his message open-heartedly and all gained from his wise and sacred words.
For many, this sacred time is a profound time to reflect on Guru Nanak’s vision of Oneness — the oneness of the Divine and the oneness of humanity — and his message: “No one is my enemy, and see no one a stranger. I welcome everyone,” If we begin to see the world in this way, it inspires an unending flow of love and compassion — and also a commitment to spiritually grounded selfless service.

The essence of the Sikh faith, where God — termed Vahiguru — is shapeless, timeless, and whose divine-light shines within all creation, can be summed up by these words of Guru Nanak: “The Divine Light is within everyone; You are that Light.” A truth that when truly understood and appreciated, will result in hate, malice and divisiveness being replaced with universal love and respect for all.

Before Guru Nanak left his earthly body in 1539, he had travelled not only throughout India's north, south, east and west, but also far beyond into Arabia, modern day Iraq, Sri Lanka, Afghanistan, Turkey, Burma and Tibet; new records now show even as far as Europe, in particular Italy where he met Pope Leo X, and parts of Africa.

Guru Nanak was revered by both Hindus and Muslims and even today many, outside of the Sikh faith, revere him. It is related that as he lay dying, his followers some formerly Hindu and others formerly Muslims argued whether his body should be cremated as Hindu tradition dictated or buried as in Islamic tradition. It is said that when they removed the sheet which had covered the Guru they found only beautiful flowers. The Hindus burned theirs, the Muslims buried theirs.

There are over 26 million people identify themselves as Sikhs worldwide, of every race and nationality, making it the world’s fifth largest religion. Guru Nanak touched the hearts of Hindus, Muslims, Jains, Sufis, Buddhists and Christians, amongst others, during his five journeys around the world. His birthday, therefore, is a worldwide celebration.

Good wishes and blessings to all on this happy occasion.