What do the hymns of Guru Granth Sahib have to say about Sikhism dietary law and eating meat? Guru Granth Sahib is not a rule book, but is a guide to overcoming egoism and attaining enlightenment through wholehearted soul searching study of scripture and the grace of understanding. A particular line of Gurbani is best understood in the context of the entire shabad, or hymn, in which it appears when compared to other similar verses, and how it applies to one's spiritual quest in life. There are a number of shabads in Gurbani which question the sacrificial slaughter of animals for food and the practice of eating flesh.
Bhagat Kabir
Born in Varanasi, India, Bhagat Kabir lived either from 1398 - 1448, or 1440 - 1518, at about the time of Sikhism's founder, Guru Nanak Dev.
A Muslim weaver family adopted Kabir who became the disciple of Ramananda, a Hindu teacher. Kabir did not live the life of an ascetic, but married and raised a family. He continually sought to integrate philosophies of Hinduism and Islam while rejecting the unenlightened and contradictory aspects of both. Consequently he lost favor. Banished by religious leaders, he lived in exile and journeyed through India with a band of followers until he died near Gorakh Pur at Magar.
Over 500 poetic compositions of Bhagat Kabir are included in Guru Granth Sahib, Sikhism's holy scripture and guide to enlightenment.
Contradiction of Indulgence and Ritual
Bhagat Kabir likens the contradiction of worldly involvement in partaking of flesh and intoxicants masquerading as ritualistic practices to Yogis who ruled are by, and revere as queen, Maya their shameful indulgences:
"Ikat patar bhar ourkatt kurkatt ikat patar bhar paanee ||
In one pot a chicken boils, and in the other pot is wine.
Aas paas panch jogeeaa baithae beech nakatt dae raanee ||1||
Seated nearby are the five yogic rituals, and in their midst is their adored queen 'shame'. ||1||
Nakattee ko thangan baaddaa ddoon ||
The shameless one's nose ring bell chimes in the two worlds.
Kineh bibaekee kaattee toon ||1|| rehaao ||
The rare one of discriminating intellect cuts off her shameful nose." ||1||Pause|| SGGS||476
Contradiction of Fasting and Feasting
Kabir points out the contradiction of ritual fasting and indulgence in feasting:
"Rojaa dharai manaavai alahu suaadat jeea sanghaarai ||
You keep ritual fasts to please Allah, but slay living beings relishing their taste.
Aapaa daekh avar nehee daekhai kaahae ko jhakh maarai ||1||
You look after your own interests, but do not look after the interests of others, of what avail is your preaching?" ||1||
He goes on to say:
"Padtae gunae naahee kachh bourae jo dil meh khabar na hoee ||2||
Nothing is gained by reading or studying, O madman, if you gain not understanding in your heart.
Alahu gaib sagal ghatt bheetar hirdai laehu bichaaree ||
Allah hides in *every* heart, so with your heart reflect and ponder." SGGS||483
Contradiction of Wealth and Worth
Kabir writes of wealth and worth:
"Jeea badhu su dharam kar thaaphu adharam kehahu kat bhaaee ||
Killing living beings you call a righteous act, what do you deem an unrighteous act, tell me O brother?
Aapas ko munivar kar thaaphu kaa ko kehahu kasaaee ||2||
As you call yourself a most excellent holy sage, whom then should you call a butcher? ||2||
Man kae andhae aap na boojhahu kaa-eh bujhaavahu bhaaee ||
Your mind is blind and you have no understanding within your own self, so how are you to convey understanding to others, O brother?
Maaiaa kaaran bidiaa baechahu janam abirthhaa jaaee ||3||
Indulging Maya for the sake of wealth you sell knowledge, yet your life is completely without worth." ||3|| SGGS||1103
Contradictory View of Worldly and Spiritual Perception
A great admirer of Kabir, Guru Nanak Dev collected the poetic philosophies of the bhagat. Guru Nanak also wrote of the contradictions he perceived in Hindu and Muslim religious ritualism. He expounded on the spiritually blinding effect of entanglement with taste and relish for affairs of the world resulting in butchery verses the enlightened view of spiritual perception:
"Baadhee dhandh andh nehee soojhai badhik karam kamaavai ||
Bound by entanglements of worldly appetites, the blind one understands not and is a murderous butcher.
Satigur milai ta soojhas boojhas sach man giaan samaavai ||8||
Meeting with the True Enlightener, the comprehending mind is imbued with understanding perceived by true spiritual wisdom." ||8|| SGGS||1274
Contradiction of Practice Without Comprehension
Guru Nanak denounces empty practitioners devoid of spiritual understanding:
"Maas maas kar moorakh jhagarrae giaan dhiaan nehee jaanai ||
Meat and flesh are debated about by fools, devoid of spiritual wisdom, who know nothing of meditation.
Koun maas koun saag kehaavai kis meh paap samaanae ||
They are unable to discern whether consuming meat, or vegetables, constitutes committing sin.
Maas puraanee maas kathaebanaee chahu jug maas kamaanaa ||
Meat is permitted by the Puraanas, meat is allowed in the Bible and Koran, throughout four ages, meat has been eaten.
Aetae ras chhodd hovai sanniaasee naanak kehai vichaaraa ||2||
Abandoning these flavors, one becomes truly detached, Nanak reflects." ||2|| SGGS||1289
Contradition of Sacrificial Slaughter
Kabir questioned the purity of sacrificial slaughter:
"Jo sabh meh ek khudaa-e kehat hou tou kio murgee maarai ||1||
You say that in all One God resides, then why is it that you kill hens?||1||
Mulaan kehahu niaao khudaaee ||
O performer of prayers, tell me is this divine Justice?
Tere man kaa bharam na jaaee ||1|| rehaao ||
Your mind's doubting has not departed. ||1||Pause||
Pakar jeeo aaniaa daeh binaasee maattee ko bisamil keeaa ||
Seizing a living creature, you take and kill its material body in sacrificial manner deeming it pure food.
jot saroop anaahat laagee kahu halaal kiaa keeaa ||2||
Its light merges to form attachment with the divine, tell do you partake of the pure or impure part?" ||2|| SGGS||1350
Question of Contradictory Ethics
Kabir poses the question as to who would voluntarily cut their own neck, as is done in ritual slaughter of animals, to flavor their food with the taste of flesh and satiate their palate:
"Kabeer khoob khaanaa kheecharee jaa meh anmrit lon ||
Kabeer, a meal of beans cooked together with rice is delectable as nectar, if flavored with salt.
Haeraa rottee kaarnae galaa kattaavai koun ||188||
So as to have meat with their roti (unleavened bread), who would willingly have their own throat cut?" ||188|| SGGS||1374
Accounting of Contradictory Conduct
Kabir writes a reminder that all are eventually called to account for their deeds and actions in the afterlife asking what excuse shall be given for their conduct in the spritual court:
"Kabeer jeea ju maareh jor kar kehatae heh ju halaal ||
Kabeer, overpowering living beings, they forcefully slay them, and call it sanctioned for food.
Daphatar dee jab kaadt hai hoeigaa koun havaal ||199||
When the accountant reviews their account in the Lord's court, how shall they state their case?" ||199|| SGGS||1375
Here Kabir points out the contradiction of halal and the iherant curely of sanctioned sacrificial slaughter. Halal meaning "permitted" is prohibited in the Sikh code of conduct.
Contradiction of Penance and Indulgence
Kabir writes warning of the futility fraught in ritual pilgrimage and penance when one lives by dulling the consciousness and indulging in egoism and sense gratification:
"Kabeer bhaang maachhulee suraa paan jo jo praanee khaaneh ||
Kabeer, hemp, flesh, fish or strong drink intoxicates, rendering mortal who so ever consumes these.
Teerath barat naem kee-ae tae sabhai rasaatal jaaneh ||233||
Regardless of pilgrimages, fasts, or ritual penace performed, they descend to the deepest depths of the hellish nether world. ||233|| SGGS||1377
Langar Tradition in Sikhism Excludes Meat
Throughout Sikh history the Guru's free langar kitchen and dining hall has always been exclusively vegetarian. Serving meat is prohibited in Sikh Gurdwaras.
