What we have done is re-written the article to take account purely of the Historical context too.:

The Sikh Diet - Historical and Religous Sources

Sikhism on meat is a controversial subject which Sikhism rejects as not worthy of discussion. It also states that the diet a Sikh eats is up to the individual conscience. There is no one specific Sikh diet mentioned. The Sri Guru Granth Sahib ji and other sources mentioned below can be used to verify this.

Human Life Vs Animal,Vegetable Mineral Life and the Sikh Diet

The Sikh Diet view has been formulated through the belief of Karmic weighting, in that the Karma one accumalates from eating animal, plant or mineral is exactly the same. This seems to be rearfirmed from the Sikh texts that suggest that the soul maybe mineral, then animal, then mineral again and then penultimatly become a human being. The Sikh scripture the Sri Guru Granth Sahib ji describes this tranmigration vividly.

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

ga-orhee gu-aarayree mehlaa 5. ka-ee janam bha-ay keet patangaa. ka-ee janam gaj meen kurangaa. ka-ee janam pankhee sarap ho-i-o. ka-ee janam haivar barikh jo-i-o. mil jagdees milan kee baree-aa. chirankaal ih dayh sanjaree-aa. rahaa-o. ka-ee janam sail gir kari-aa. ka-ee janam garabh hir khari-aa. ka-ee janam saakh kar upaa-i-aa. lakh cha-oraaseeh jon bharmaa-i-aa. saaDhsang bha-i-o janam paraapat. kar sayvaa bhaj har har gurmat. ti-aag maan jhooth abhimaan. jeevat mareh dargeh parvaan. avar na doojaa karnai jog. taa milee-ai jaa laihi milaa-ay. kaho naanak har har gun gaa-ay. Gauree Gwaarayree, Fifth Mehl: In so many incarnations, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. Meet the Lord of the Universe - now is the time to meet Him. After so very long, this human body was fashioned for you. Pause In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations. Through the Saadh Sangat, the Company of the Holy, you obtained this human life. Do seva - selfless service; follow the Guru`s Teachings, and vibrate the Lord`s Name, Har, Har. Abandon pride, falsehood and arrogance. Remain dead while yet alive, and you shall be welcomed in the Court of the Lord. Whatever has been, and whatever shall be, comes from You, Lord. No one else can do anything at all. We are united with You, when You unite us with Yourself. Says Nanak, sing the Glorious Praises of the Lord, Har, Har.

Sri Guru Granth Sahib ji

It would appear from these texts that Sikhism does not attach any relevance to the order in which the soul transmigrates between animal, mineral and vegetable.

ka-ee janam sail gir kari-aa. In so many incarnations, you were rocks and mountains; ka-ee janam garabh hir khari-aa. in so many incarnations, you were aborted in the womb; ka-ee janam saakh kar upaa-i-aa. in so many incarnations, you developed branches and leaves;

Sri Guru Granth Sahib ji

In the context of Sikh diet, it appears that foods such and plants, animals and minerals are put together in one grouping, and seem to carry the similar amout of "Karmic" weighting. Only human life is seen as being seperate from these forms of life.

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

sireeraag mehlaa 5 ghar 2. go-il aa-i-aa go-ilee ki-aa tis damf pasaar. muhlat punnee chalnaa tooN sampal ghar baar. har gun gaa-o manaa satgur sayv pi-aar. ki-aa thorh-rhee baat gumaan. rahaa-o. jaisay rain paraahunay uth chalsahi parbhaat. ki-aa tooN rataa girsat si-o sabh fulaa kee baagaat. mayree mayree ki-aa karahi jin dee-aa so parabh lorh. sarpar uthee chalnaa chhad jaasee lakh karorh. lakh cha-oraaseeh bharmati-aa dulabh janam paa-i-o-ay. naanak naam samaal tooN so din nayrhaa aa-i-o-ay. Siree Raag, Fifth Mehl, Second House: The herdsman comes to the pasture lands-what good are his ostentatious displays here? When your allotted time is up, you must go. Take care of your real hearth and home. O mind, sing the Glorious Praises of the Lord, and serve the True Guru with love. Why do you take pride in trivial matters? Pause Like an overnight guest, you shall arise and depart in the morning. Why are you so attached to your household? It is all like flowers in the garden. Why do you say, "Mine, mine?" Look to God, who has given it to you. It is certain that you must arise and depart, and leave behind your hundreds of thousands and millions. Through 8.4 million incarnations you have wandered, to obtain this rare and precious human life. O Nanak, remember the Naam, the Name of the Lord; the day of departure is drawing near!

Sri Guru Granth Sahib ji

The above shabad seems to reafirm the view that human life is seen at one end of the Karmic spectrum and animal, mineral and vegetable is lumped together at the other end.

The Sikh view on Karmic weighting seems to be rearfirmedd in the following texts from the Sikh sriptures which seems to suggest plants feel pain:

Page 143 of the Sri Guru Granth Sahib Ji

mehlaa 1. vaykh je mithaa kati-aa kat kut baDhaa paa-ay. khundhaa andar rakh kai dayn so mal sajaa-ay. ras kas tatar paa-ee-ai tapai tai villaa-ay. bhee so fog samaalee-ai dichai ag jaalaa-ay. naanak mithai patree-ai vaykhhu lokaa aa-ay. First Mehl: Look, and see how the sugar-cane is cut down. After cutting away its branches, its feet are bound together into bundles, and then, it is placed between the wooden rollers and crushed. What punishment is inflicted upon it! Its juice is extracted and placed in the cauldron; as it is heated, it groans and cries out. And then, the crushed cane is collected and burnt in the fire below. Nanak: come, people, and see how the sweet sugar-cane is treated!

Sri Guru Granth Sahib ji

The Sri Guru Granth Sahib ji would seem to suggest that all species (animal, vegetable, mineral) have a "life force" within them. It is only when we reach Human form we develop a full consciousness and are able to realise God.

Addiction To Taste and Sikh Diet

Sikhism argues that it is addiction to taste that is the real problem. Not that one eats meat or vegetables. One could easily have and addiction to eating vegetarian food as well as meats. It is this addiction or attachment that needs to be avoided. In fact page 61 of the Sri Guru Granth Sahib ji states:

jit tan naam na bhaav-ee tit tan ha-umai vaad. gur bin gi-aan na paa-ee-ai bikhi-aa doojaa saad. bin gun kaam na aavee maa-i-aa feekaa saad. aasaa andar jammi-aa aasaa ras kas khaa-ay. That body which does not appreciate the Naam-that body is infested with egotism and conflict. Without the Guru, spiritual wisdom is not obtained; other tastes are poison. Without virtue, nothing is of any use. The taste of Maya is bland and insipid. Through desire, people are cast into the womb and reborn. Through desire, they taste the sweet and sour flavors.

Sri Guru Granth Sahib ji

Meat Eating and Deviant Behaviour

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

This are no refernces to lustful and angry behaviour and diet in the Sri Guru Granth Sahib ji.

Direction/Edict (Hukamnama) By Sikh Tenth Guru on Sikh Diet

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

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

Infact Bhai Gudas in his Vars States:

Just as one has to tie pail`s neck while taking out water, Just as to get Mani, snake is to be killed Just as to get Kasturi from deer`s neck, deer is to be killed Just as to get oil, oil seeds are to be crushed To get kernel, pomegranate is to be broken Similarly to correct senseless people, sword has to be taken up.

Bhai Gurdas, Var-34, pauri 13

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

"Sarbat sangat Kabul Guru rakhe ga Tusa ute asaadee bahut khusi hai Tusi Khande da Amrit Panja to lena Kes rakhne...ih asadee mohur hair; Kachh, Kirpan da visah nahee karna SARB LOH da kara hath rakhna Dono vakat kesa dee palna karna Sarbat sangat abhakhia da kutha Khave naheen, Tamakoo na vartana Bhadni tatha kanya-maran-vale so mel na rakhe Meene, Massandei, Ramraiye ki sangat na baiso Gurbani parhni...Waheguru, Waheguru japna Guru kee rahat rakhnee Sarbat sangat oopar meri khushi hai. Patshahi Dasvi Jeth 26, Samat 1756 To the entire sangat at Kabul. The Guru will protect the Sangat, I am pleased with you all. You should take baptism by the sword, from the Five Beloveds. Keep your hair uncut for this is a seal of the Guru, Accept the use of shorts and a sword. Always wear IRON KARA on your wrist, Keep your hair clean and comb it twice a day. Do not eat Halal (Kosher) meat, Do not use tobacco in any form, Have no connection with those who kill their daughters Or permit the cutting of their children`s hair. Do not associate with Meenas, Massands and Ram-raiyas (anti-Sikh cults) Recite the Guru`s hymns Meditate on "The Name of our Wonderful Lord", Follow the Sikh code of discipline I give the entire sangat my blessing)

Signature of 10th Guru Jeth 26, 1756 Bikrami 23rd May 1699 A.D

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

Comments of Sikh Scholars

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

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

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

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

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

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

As a true Vaisnavite Kabir remained a strict vegetarian. Kabir far from defying Brahmanical tradition as to the eating of meat, would not permit so much, as the plucking of a flower (G.G.S. pg 479), whereas Nanak deemed all such scruples to be superstitions, Kabir held the doctrine of Ahinsa or the non-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed and even encouraged, the use of animal flesh as food. Nanak has exposed this Ahinsa superstition in Asa Ki War (G.G.S. pg 472) and Malar Ke War (G.G.S. pg. 1288).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sikh Diet and Kuttha Meat

What is Kuttha meat?

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

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

In the Rehit Marayada (http://www.sgpc.net/rehat_maryada/section_six.html), Section Six, it states: The undermentioned four transgressions (tabooed practices) must be avoided 1. Dishonouring the hair; 2. Eating the meat of an animal slaughtered the Muslim way(Kutha); 3. Cohabiting with a person other than one`s spouse 4. Using tobacco.

Sikh Rehit Maryada

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

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

mehlaa 1. maanas khaanay karahi nivaaj. chhuree vagaa-in tin gal taag. tin ghar barahman pooreh naad. unHaa bhe aavahi o-ee saad. koorhee raas koorhaa vaapaar. koorh bol karahi aahaar. saram Dharam kaa dayraa door. naanak koorh rahi-aa bharpoor. mathai tikaa tayrh Dhotee kakhaa-ee. hath chhuree jagat kaasaa-ee. neel vastar pahir hoveh parvaan. malaychh Dhaan lay poojeh puraan. abhaakhi-aa kaa kuthaa bakraa khaanaa. cha-ukay upar kisai na jaanaa. day kai cha-ukaa kadhee kaar. upar aa-ay baithay koorhi-aar. mat bhitai vay mat bhitai. ih ann asaadaa fitai. tan fitai fayrh karayn. man joothai chulee bharayn. kaho naanak sach Dhi-aa-ee-ai. such hovai taa sach paa-ee-ai. First Mehl: The man-eaters say their prayers. Those who wield the knife wear the sacred thread around their necks. In their homes, the Brahmins sound the conch. They too have the same taste. False is their capital, and false is their trade. Speaking falsehood, they take their food. The home of modesty and Dharma is far from them. O Nanak, they are totally permeated with falsehood. The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists; in their hands they hold the knives - they are the butchers of the world! Wearing blue robes, they seek the approval of the Muslim rulers. Accepting bread from the Muslim rulers, they still worship the Puraanas. They eat the meat of the goats, killed after the Muslim prayers are read over them, but they do not allow anyone else to enter their kitchen areas. They draw lines around them, plastering the ground with cow-dung. The false come and sit within them. They cry out, "Do not touch our food, this food of ours will be polluted! But with their polluted bodies, they commit evil deeds. With filthy minds, they try to cleanse their mouths. Says Nanak, meditate on the True Lord. If you are pure, you will obtain the True Lord.

Sri Guru Granth Sahib ji

Baptised (Amrit-dhari) Sikhs and Meat

It appears from the Sikh code of Conduct that baptised Sikhs are allowed to consume Jhatka meat and avoid Kutha meat.This can be confirmed from the Sikh Code of Conduct http://www.sgpc.net/rehat_maryada/section_six.html, which places no taboo on meat eating.

Georgian and Victorian Observations of The Sikh Diet

There are a number of eyewitness accounts from European travellers as to the eating habits of Sikhs. This gives the reader an clear insite into the eating habits of Sikhs and their diet. Although there is no prohibition on Sikhs for eating beef, it is clear that Sikhs as a mark of respect for their Hindu neighbours did not partake in eating beef:

The Seiks receive Proselytes of almost every Cast, a point in which they differ most materially from the Hindoos. To initiate Mohammedans into their mysteries, they prepare a Dish of Hogs legs, which the Converts are obliged to partake of, previous to admission??????..They are not prohibited the use of Animal food of any kind, excepting Beef, which they are rigidly scrupulous in abstaining from.

John Griffiths writes in February 17th 1794

The seiks are remarkably fond of the flesh of the jungle hog, which they kill in chase: this food is allowable by their law. They likewise eat of mutton and fish; but these being unlawful the Brahmins will not partake, leaving those who chose to transgress their institutes to answer for themselves.

William Francklin in his writing about Mr George Thomas 1805

It is clear from the above that there is a clear distinction between Sikhs (meat eaters), and those who chose to follow Brahmanical practices (Vegetarians), however there appears to be no dispute over this issue as people are allowed to decide for themselves.

The following is an Extract from an officer in the Bengal Army and is taken from the Asiatic Annual Register 1809:

Now become a Singh, he is a heterodox, and distinct from the Hindoos by whom he is considered an apostate. He is not restricted in his diet, but is allowed, by the tenets of his new religion, to devour whatever food his appetite may prompt, excepting beef.

Asiatic Annual Register 1809

Clearly, this gives us an idea that even independent observers of Sikhs who saw their eating habits. These Sikhs were around some 100 years after the demise of the last physical Sikh Guru and represented hardcore Sikh philosophy at that time.

Sikh Diet and the Sikh Communual Kitchen (Langaar)

The reason why meat is not served at langar in the Gurdwaras is because langar is supposed to be a symbol of equality of mankind where all people no matter what race, religion or caste can eat together in the atmosphere of brotherhood. Hindu, Sikh, Muslim, it does not matter who they are. Different religions have different dietary restrictions. Hindus cannot eat cow, muslims cannot eat pork and will only eat halal meat. Jews will only eat kosher meat, others cannot eat fish or eggs. But in a gurdwara langar, it does not matter what their dietary taboos or religious beliefs are, the food is designed so that all can eat together and no one will be offended or not be able to partake of the meal.

"Jhatka Meat" and Sikh Diet

What is Jhatka Meat and Why?

Jhatka meat is meat in which the animal has been killed quickly without suffering or religious ritual.

We must give the rationale behind prescribing jhatka meat as the approved food for the Sikhs. 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 kosher meat prepared by slowly severing the main blood artery of the throat of the animal while reciting verses from the Quran. It is done to make slaughter a sacrifice to God and to expiate the sins of the slaughter. Guru Gobind Singh took a rather serious view of this aspect of the whole matter. He, therefore, while permitting flesh to be taken as food repudiated the whole theory of this expiatory sacrifice and the right of ruling Muslims to impose iton the non-Muslims. Accordingly, he made jhatka meat obligatory for those Sikhs who may be interested in taking meat as a part of their food.

Sikhism, A Complete Introduction, Dr. H.S.Singha & Satwant Kaur, Hemkunt Press

And one semitic practice clearly rejected in the Sikh code of conduct is eating flesh of an animal cooked in ritualistic manner; this would mean kosher and halal meat. The reason again does not lie in religious tenet but in the view that killing an animal with a prayer is not going to enoble the flesh. No ritual, whoever conducts it, is going to do any good either to the animal or to the diner. Let man do what he must to assuage his hunger. If what he gets, he puts to good use and shares with the needy, then it is well used and well spent, otherwise not.

Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers.

Sikh First Guru`s View on The Sikh Diet

Guru Nanak Devji tackled this entire issue head on and rubbished the claims of so called spiritual people who thought themselves more pious and religious simply because they did not eat meat.

Page 1289 Sri Guru Granth Sahib Ji

mehlaa 1. maas maas kar moorakh jhagrhay gi-aan Dhi-aan nahee jaanai. ka-un maas ka-un saag kahaavai kis meh paap samaanay. gaiNdaa maar hom jag kee-ay dayviti-aa kee baanay. maas chhod bais nak pakrheh raatee maanas khaanay. farh kar lokaaN no dikhlaavahi gi-aan Dhi-aan nahee soojhai. naanak anDhay si-o ki-aa kahee-ai kahai na kahi-aa boojhai. anDhaa so-ay je anDh kamaavai tis ridai se lochan naahee. maat pitaa kee rakat nipannay machhee maas na khaaNhee. First Mehl: The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. What is called meat, and what is called green vegetables? What leads to sin? It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering. Those who renounce meat, and hold their noses when sitting near it, devour men at night. They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said. They alone are blind, who act blindly. They have no eyes in their hearts. They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.

Sri Guru Granth Sahib ji

This Shabad specifically deals with the arguments that rage today about spirituality and meat eating. Clearly Guru Nanak felt that the entire issue that ones spirituality is affected by eating meat does not seem to be an issue in the above section from the Sikh texts.

Mughal Records on The Sikh Diet

There appears to have been vegetarian Sikhs, and there have always been Meat eating Sikhs and the two groups have happily sat together and consumed a mutually acceptable Vegetarian Langar side by side. There has, however, in the 20th and 21st Century been much debate and controversy over this issue

Writers on various websites have suggested that this controversy maybe traced back to the Times of the British Raj and encouragement of recruitment of Sikhs into the British Army. Many new converts to Sikhism came into the fold, many of whom still practiced Hindu Vaishnav practices of strict vegetarianism. In the 1800`s (see Indu Banga) there was a mass influx of Tarkhan, Jatt, and other converts to Sikhism, many if not most still retained Hindu Vaishnav practices (including Vegetarianism).

The division amongst Sikhs along dietary lines may even be traced earlier. In ?Mobad? Dabistan-I Mazahib 1645-46, the author states:

Many person became his disciples. Nanak believed in the Oneness of God and in the way that it is asserted in Muhammadan theology. He also believed in transmigration of souls. Holding wine and pork to be unlawful, he had [himself] abandoned eating meat. He decreed avoidance of causing harm to animals. It was after his time that meat-eating spread amongst his followers. Arjan Mal, who was on of his lineal succesors, found this to be evil. He prohibited people from eating meat, saying ?This is not in accordance with Nanak?s wishes?. Later, Hargobind, son of Arjan Mal, ate meat and took to hunting. Most of their [the Gurus] followers adopted his practice.

Mobad? Dabistan-I Mazahib 1645-46

From the above account it appears evident that even for the Sikh Guru`s the choice of Sikh Diet was a personal choice. Some chose to be vegetarian, while others meet eaters.

Sikh Religious Text (Sri Guru Granth Sahib ji) Interpretation on The Sikh Diet

Meat classifed with good foods such as bread, not bad foods such as wine

The body is the bottle, self-conceit is the wine, and desire is the company of drinking companions. The glass of the mind?s longing is filled to overflowing with falsehood; the Messenger of Death is the bartender. Drinking in this wine, O Nanak, one takes on countless vices and corruption. So make spiritual wisdom your molasses, and the Praise of God your bread; let the Fear of God be the dish of meat. O Nanak, this is the true food; let the True Name be your only Support.

Baba Mardana, Bihagara, pg. 553

In the society of the times meat was avoided by Hindus and certain kinds by the Muslims. The Gurus tried to explain to these people that it was not eating meat was not the real sin but:

Taking anothers right is the real thing to be avoided

"Nanak, another`s right is swine for him (the Musalman) and cow for him (the Hindu)."

(Guru Nanak, pg. 141)

Falsehood is the real thing to avoid

"By uttering falsehood, man eats meat, Yet, he goes to admonish others. Such appears to be the leader, O` Nanak! who himself is beguiled and beguiles his comrades."

(Guru Nanak, Slok, pg. 140)

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

(Guru Nanak, Sri Rag, pg. 24)

Evil intellect, heartlesness, slander and wrath are the real things to avoid

?Evil-intellect is the she drummer, heartlessness is the butcheress, other?s slander in the heart is a sweepress and deceitful wrath is a pariah-woman?

(Guru Nanak, Slok, pg. 91)

<