Diet in Sikhism

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Langar communal meal being held at the Golden Temple complex in Amritsar, Punjab, northern India, 20 November 2017 The famous 'langar'- free meals for one and all (38938496121).jpg
Langar communal meal being held at the Golden Temple complex in Amritsar, Punjab, northern India, 20 November 2017

Followers of Sikhism do not have a preference for meat or vegetarian consumption. [1] [2] [3] [4] There are two views on initiated or "Amritdhari Sikhs" and meat consumption. "Amritdhari" Sikhs (i.e. those that follow the Sikh Rehat Maryada - the Official Sikh Code of Conduct [5] ) can eat meat (provided it is not Kutha meat). [6] [7] [8] [9] "Amritdharis" that belong to some Sikh sects (e.g. Akhand Kirtani Jatha, Damdami Taksal, Namdhari [10] [11] ) are vehemently against the consumption of meat and eggs. [12]

Contents

The Sikh Gurus have indicated their preference for a simple diet, [13] which could include meat or be vegetarian. Guru Nanak said that overconsumption of food i.e. Lobh (Greed) involves a drain on the Earth's resources and thus on life. [14] In the case of meat, passages from the Guru Granth Sahib (the holy book of Sikhs, also known as the Adi Granth) say that fools argue over this issue. The tenth guru, Guru Gobind Singh, prohibited the Sikhs from the consumption of Kutha (any ritually slaughtered) meat because of the Sikh belief that sacrificing an animal in the name of God is mere ritualism (something to be avoided). [1]

In Sikhism, only lacto-vegetarian food is served in the Gurdwara (Sikh temple) but Sikhs are not bound to be meat-free. [15] [6] The general consensus is that Sikhs are free to choose whether to adopt a meat diet or not. [6] [16]

Langar

Volunteers preparing langar at the Golden Temple complex in Amritsar, India, 9 January 2007 Preparing langar.jpg
Volunteers preparing langar at the Golden Temple complex in Amritsar, India, 9 January 2007

Within the gurdwara, the Guru ka Langar (Guru's community kitchen) serves purely lacto-vegetarian food because the Langar is open to all. Since people of many faiths with varying dietary taboos, and since Sikhs accept these restrictions and accommodate people regardless of their faith or culture, the Sikh Gurus adopt vegetarian food for Langar. Meat was included in langar at the time of Guru Angad, but was discontinued to accommodate Vaishnavites. [17]

Reincarnation

Sikhism argues that the soul can possibly undergo millions of transformations as various forms of life before ultimately becoming human. These life forms could be a mineral, vegetation, or an animal. Sikhism does not see a difference between these types of existence, [18] however the human has a privileged position compared to other life forms. [19] In terms of the Sikh view of karma, human life is seen as being most precious, and animal, vegetable, and mineral all viewed as being equally below human life. Therefore, Sikhs view eating an animal is the same as eating a plant or mineral. [20]

Viewpoints

Guru Granth Sahib

According to Surjit Singh Gandhi, the Guru Granth Sahib on page 472 and Guru Nanak in early 16th century said that "avoidance of flesh as food was impractical and impossible so long as they used water, since water was the source of all life and the first life principle". [21] Guru Nanak states that all living beings are connected. Even meat comes from the consumption of vegetables, and all forms of life are based on water. [22]

O Pandit, you do not know where did flesh originate! It is water where life originated and it is water that sustains all life. It is water that produces grains, sugarcane, cotton and all forms of life.

—  Guru Granth Sahib 1290 [22]

Akal Takht ruling

The Akal Takht (Central Body for Sikh Temporal Affairs) represents the final authority on controversial issues concerning the Sikh Panth (community or collective). The Hukamnama (edict or clarification), issued by the Jathedar of the Akal Takht (head priest or head caretaker) Sadhu Singh Bhaura dated February 15, 1980, states that eating meat does not go against the code of conduct (Kurehit) of the Sikhs; Amritdhari Sikhs can eat meat as long as it is Jhatka meat. [23]

Disagreement with the ruling

Some religious sects of Sikhism—Damdami Taksal, Akhand Kirtani Jatha, Namdharis, Guru Nanak Nishkam Sewak Jatha [11] and the 3HO [24] —believe that the Sikh diet should be meat-free. [11] The reason for the disagreement with this ruling is that these sects had many Vaishnav converts to Sikhism who were staunchly vegetarian. [25]

The Akhand Kirtani Jatha dispute the meaning of the word "kutha", claiming it means all meat. [26] However, in mainstream Sikhism this word has been accepted to mean that which has been prepared according to Muslim rituals. [27]

Sikh Rehat Maryada

According to the Sikh code of conduct or Rehat Maryada, Sikhs are free to choose whether or not to include meat in their diet. [28]

In the Rehat Maryada, Article XXIV - Ceremony of Baptism or Initiation (page 38), [29] it states:

The undermentioned four transgressions (tabooed practices) must be avoided:

  1. Dishonouring the hair
  2. Eating the meat of an animal slaughtered the Halal way
  3. Cohabiting with a person other than one's spouse
  4. Using tobacco.
    — Sikh Rehat Maryada

The Sikh Rehat Maryada states that Sikhs cannot consume meat that is [27] Halal (Muslim), or Kosher (Jewish). [30] [31] [32]

Sikh intellectual views

I. J. Singh states that throughout Sikh history, there have been many subsects of Sikhism that have espoused vegetarianism. However, this was rejected by the Sikh Gurus. [33] Sikhs consider that vegetarianism and meat-eating are unimportant in the realm of Sikh spirituality. Surinder Singh Kohli links vegetarianism to Vashnavite behaviour. [34] Gopal Singh, commenting on meat being served in the langar during the time of Guru Angad [35] Gyani Sher Singh—who was the head priest at the Darbar Sahib—notes that ahimsa does not fit in with Sikh doctrine. [36] W. Owen Cole and Piara Singh Sambhi [37] comment that if the Sikh Gurus had made an issue on vegetarianism, it would have distracted from the main emphasis of Sikh spirituality. H. S. Singha and Satwant Kaur comment on how ritually-slaughtered meat is considered a sin for initiated Sikhs. [38] G. S. Sidhu also notes that ritually-slaughtered meat is taboo for a Sikh. [39] Gurbakhsh Singh comments on how non-Kutha meat is acceptable for the Sikhs. [40] Surinder Singh Kohli comments on the "fools wrangle over flesh" [41] quotation from the Guru Granth Sahib by noting how Guru Nanak mocked hypocritical vegetarian priests. Gobind Singh Mansukhani states how vegetarianism and meat-eating has been left to the individual Sikh. [42] Devinder Singh Chahal comments on the difficulties of distinguishing between plant and animal in Sikh philosophy. [43] H. S. Singha comments in his book how the Sikh Gurus ate meat. [44] Khushwant Singh also notes that most Sikhs are meat-eaters and decry vegetarians as daal khorey (lentil-eaters). [45]

Sikh Kharku view

In early 1987 Kharkus issued a moral code banning the sale and consumption of meat. The ban led to much of Punjab being without meat. Those who continued to sell or eat meat risked death and commonly would have their businesses destroyed and be killed. One survey found that there were no meat or tobacco shops between Amritsar and Phagwara. In the peak of the militancy most of Punjab was meatless. Famous restaurants that served meat had removed it from their menu and denied ever serving it. The ban was popular among rural Sikhs. Kharkus justified the ban by saying, "No avatars, Hindu or Sikh, ever did these things. To eat meat is the job of rakshasas (demons) and we don't want people to become rakshasas." [46] [47] [48] [49]

Historical dietary behaviour of Sikhs

Painting depicting Sikh horsemen hunting boar and deer, circa 1790 Painting depicting a Sikh horseman hunting boar and deer.jpg
Painting depicting Sikh horsemen hunting boar and deer, circa 1790

According to Dabistan-e-Mazhib (a contemporary Persian chronology of the Sikh Gurus), Guru Nanak did not eat meat, and Guru Arjan thought that meat eating was not in accordance with Nanak's wishes. This differs from I. J. Singh's research that states that Guru Nanak ate meat on the way to Kurukshetra. [50] According to Persian records, Guru Hargobind (the 6th Guru) ate meat and hunted, and his practice was adopted by most Sikhs. [51]

Dietary avoidance out of politeness

Sikhs also generally avoid eating beef because the cow, the buffalo and the ox are an integral part of rural Sikh livelihoods. [52] [53] Similarly, Sikhs may avoid eating beef in the company of Hindus and avoid eating pork in the company of Muslims out of respect for their shared values. However, there is no religious prohibition about eating beef and pork. [52]

Sarbloh Bibek

Some Sikh groups like Akhand Kirtani Jatha keep Sarbloh Bibek. Sikhs who follow this practice eat from iron bowls and iron plates only. [54]

Another key aspect to maintaining Sarbloh Bibek is that Sikhs must only eat food prepared by other Amritdhari (baptized) Sikhs. Amritdhari Sikhs are also not to eat Jootha food (previously eaten food) from non-Amritdharis. [55]

See also

Related Research Articles

<span class="mw-page-title-main">Sikhism</span> Religion originating in Punjab, India

Sikhism, also known as Sikhi, is an Indian religion and philosophy that originated in the Punjab region of the Indian subcontinent around the end of the 15th century CE. It is one of the most recently founded major religions and among the largest in the world with about 25–30 million adherents.

<span class="mw-page-title-main">Gurdwara</span> Place of worship in Sikhism

A gurdwara or gurudwara is a place of assembly and worship in Sikhism, but its normal meaning is "place of guru" or "Home of guru". Sikhs also refer to gurdwaras as Gurdwara Sahib. People from all faiths and religions are welcomed in gurdwaras. Each gurdwara has a Darbar Sahib where the Guru Granth Sahib is placed on a takht in a prominent central position. Any congregant may recite, sing, and explain the verses from the Guru Granth Sahib, in the presence of the rest of the congregation.

Adherents of Sikhism follow a number of prohibitions. As with any followers of any faith or group, adherence varies by each individual.

The following outline is provides an overview of Sikhism, or Sikhi.

<span class="mw-page-title-main">Gurbani</span> Sikh hymns

Gurbani is a Sikh term, very commonly used by Sikhs to refer to various compositions by the Sikh Gurus and other writers of Guru Granth Sahib. In general, hymns in the central text of the Sikhs, the Guru Granth Sahib, are called Gurbani. Among Amritdhari Sikhs, a few texts from Dasam Granth which are read as Nitnem, like Tav-Prasad Savaiye and Chaupai, are also considered Gurbani. In Adi Granth, Gurbani is a sound which comes directly from the Supreme and the text is a written form of the same in worldly language and scripts. It is also called Guru’s Bani.

<i>Dasam Granth</i> Secondary scripture of Sikhism

The Dasam Granth is a collection of various poetic compositions attributed to Guru Gobind Singh. The text enjoyed an equal status with the Adi Granth, or Guru Granth Sahib, in the eighteenth and nineteenth centuries and were installed side by side on the same platform. The Dasam Granth lost favor during the colonial period when reformist Singh Sabha Movement scholars couldn't contextualize the reworkings of Puranic stories or the vast collection of 'Tales of Deceit' Sri Charitropakhyan.

<span class="mw-page-title-main">Damdami Taksal</span> Sikh cultural and educational organization

The Damdamī Ṭaksāl, Jatha Bhindra(n), or Sampardai Bhindra(n) is an orthodox Khalsa Sikh cultural and educational organization, based in India. They are known for their teachings of vidya as well as gurbanisanthiya. Its headquarters are located in the town of Mehta Chowk, approximately 40 km north of the city of Amritsar. It has been described as a seminary or “moving university” of the Sikh countryside.

The Akhand Kirtani Jatha, alternatively romanized as the Akhand Keertanee Jathaa and abbreviated as AKJ, is a jatha and sect of Sikhism dedicated to the Sikh lifestyle. The Jatha follows a strict discipline in keeping the Rehat of Guru Gobind Singh. They also enjoy an active style of Keertan recited by Sikhs in a collective manner in front of Guru Granth Sahib. This style of Keertan is relatively simple, and the entire congregation devotionally participates in singing along.

<span class="mw-page-title-main">Vegetarianism and religion</span> Religious practices involving not eating meat

The practice of vegetarianism is strongly linked with a number of religious traditions worldwide. These include religions that originated in India, such as Hinduism, Jainism, Buddhism, and Sikhism. With close to 85% of India's billion-plus population practicing these religions, India remains the country with the highest number of vegetarians in the world.

<i>Nitnem</i> Daily prayers in Sikhism

Nitnem is a collection of Sikh hymns (Gurbani) to be read minimally 3 different times of the day. These are mandatory and to be read by every Amritdhari Sikh as expressed in the Sikh Rehat Maryada. Optionally additional prayers may be added to a Sikh's nitnem. There are five hymns (Five Banis) to be done during Amrit Vela, the Rehras Sahib hymn for the evening and Kirtan Sohila for the night. The morning and evening prayers should be followed by an Ardaas.

Islam is an Abrahamic religion founded in the Arabian Peninsula, while Sikhism is an Indian religion founded in the Punjab region of the Indian subcontinent. Islam means 'submission to god'. The word Sikh is derived from a word meaning 'disciple', or one who learns.

Rehat refers to the rules and traditions which govern the unique Sikh lifestyle and determines correct Sikh orthodoxy and orthopraxy. The Sikh Rehit Maryada is a code of conduct and conventions for Sikhism. The final version of the Rehat Maryada was controversially approved by the Shiromani Gurdwara Parbandhak Committee, Amritsar in 1945. The Rehat Maryada was created to provide guidance to Sikhs on practical and functional aspects of daily life, including the operations of Sikh Gurdwaras, and religious practices to foster cohesion throughout the community. Rehitnāma is a Punjabi term that refers to a genre of Sikh religious literature which expounds upon specifying an approved way of life for a Sikh.

<i>Chandi Di Var</i> Sikh composition from the Dasam Granth

Chandi Di Var also known as Vaar Durga Ki is a composition written by Guru Gobind Singh, included in the 5th chapter of Dasam Granth.

The Sikhs engage in various rites and services. Sikh rites include activities they consider essential to the group practice of Sikhism or the expression of egalitarianism, such as kirtan or taking karah parshad. Many rites in Sikhism involve prayer (ardas) or reciting scripture (paath). Some Sikh rites are meant to be practiced in a gurdwara congregation, while others are practiced at home or in other contexts.

Jhatka is the meat from an animal killed by a single strike of a sword or axe to sever the head within the Dharmic Sikh religion, which kills the animal almost instantly as opposed to other forms of slaughter. This type of slaughter is preferred by most meat-consuming Sikhs. Also within this method of butchering the animal must not be scared or shaken before the slaughter but given a dignified, painless death.Jhatka meat is also advisable for Hindus as it has been the traditional practice of only including jhatka meat for offering to deities as prasadam in eastern and southern parts of India.If the animal has not been killed in a single stroke of the axe then the offering is rejected.Observant non-vegetarian Hindus prefer jhatka meat

The following list consists of concepts that are derived from both Sikh and Indian tradition. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Sikhism all in one place.

<i>Jhatka Parkash</i> 1966 book by Giani Narinjan Singh Saral

Jhatka Parkash ,also called Jhatka Parkash Granth, is a book written by Giani Niranjan Singh Saral, a leading preacher of the SGPC, concerning historical, philosophical, etymological and theological aspects of Jhatka and Meat eating in Sikh Religion.

<span class="mw-page-title-main">Amrit Velā</span> Religious time for reciting hymns in Sikhism

Amrit Velā does not refer to a specific time. According to the pahar system of time, most Sikhs typically interpret this time to start at around 3:00 a.m. Guru Nanak in the Japji Sahib says, "in amrit velā meditate on the grandeur of the one true Name". The importance of Amrit Vela is found throughout the Guru Granth Sahib. The Guru Granth Sahib states that "those who consider themselves a Sikh must wake up daily at Amrit vela and be in tune with the Naam "

<span class="mw-page-title-main">Sects of Sikhism</span> Sub-traditions within Sikhism

Sikh sects, denominations, traditions, movements, sub-traditions, also known as sampardai in the Punjabi language, are sub-traditions within Sikhism that believe in different approaches to practicing the religion. All sampradas believe in the One Creator God typically rejecting both idol worship and caste systems. Different interpretations have emerged over time, some of which have a living teacher as the leader. The major historic traditions in Sikhism, says Professor Harjot Oberoi, have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari and Sarvaria.

<span class="mw-page-title-main">Cannabis and Sikhism</span>

In Sikhism, some Sikhs particularly of the Nihang community use edible cannabis in a religious context. They make use of cannabis by ingestion. It is used to make a drink called "Shaheedi Degh" which is meant to help Nihang Singhs become highly present in the moment. Nihang Singhs used marijuana in the early times of Sikh history during times of battle, it is believed to help them become more fierce warriors.

References

  1. 1 2 "Misconceptions About Eating Meat - Comments of Sikh Scholars," Archived 28 December 2008 at the Wayback Machine at The Sikhism Home Page Archived 17 January 2009 at the Wayback Machine
  2. ↑ Sikhs and Sikhism, by I.J. Singh, Manohar, Delhi ISBN   978-81-7304-058-0: 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.
  3. ↑ Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar ISBN   81-7205-060-7: 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.
  4. ↑ A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi ISBN   978-81-7023-139-4: 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.
  5. ↑ "Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India". www.sgpc.net. Archived from the original on 20 August 2009. Retrieved 29 August 2009.
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  10. ↑ Vegetarianism and Meat-Eating in 8 Religions Archived 26 September 2008 at the Wayback Machine April/May/June, 2007 Hinduism Today
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  12. ↑ "Langar," Archived 2 May 2009 at the Wayback Machine at http://www.sikhwomen.com Archived 27 October 2009 at the Wayback Machine
  13. ↑ Singh, Prithi Pal (2006). "3 Guru Amar Das". The History of Sikh Gurus. New Delhi: Lotus Press. p. 38. ISBN   978-81-8382-075-2.
  14. ↑ "The Sikhism Home Page". Sikhs.org. Archived from the original on 27 June 2009. Retrieved 9 August 2009.
  15. ↑ "Only Meat Killed by Ritual (Kutha) Is Banned for a Sikh". Sgpc. Retrieved 2009-08-09.
  16. ↑ "Eating the meat of an animal slaughtered the Muslim way (Kutha)". Sgpc. Archived from the original on 2002-02-02. Retrieved 2009-08-09.
  17. ↑ Singh, Prithi Pal (2006). "3 Guru Amar Das". The History of Sikh Gurus. New Delhi: Lotus Press. p. 38. ISBN   81-8382-075-1 . Retrieved 2019-02-07.
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  19. ↑ Jhutti-Johal, Jagbir (2011). Sikhism Today [Religion Today series]. England: Bloomsbury Academic. p. 17. ISBN   978-1-84706-272-7.
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  22. 1 2 Clarke, Steve (2020). Religious Studies Route A: Religious, Philosophical and Ethical studies and Christianity, Buddhism, Hinduism and Sikhism. Hachette UK. p. 117. ISBN   9781510479531.
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  34. ↑ Surindar Singh Kohli (1992), Guru Granth Sahib, An Analytical Study, Amritsar: Singh Bros., ISBN   81-7205-060-7
  35. ↑ Gopal Singh (1988). A History of the Sikh People. Delhi: World Sikh University Press. ISBN   978-81-7023-139-4.
  36. ↑ Gyani Sher Singh, Philosophy of Sikhism, Amritsar: Shiromani Gurdwara Parbandhak Committee
  37. ↑ W. Owen Cole and Piara Singh Sambhi (1997), A Popular Dictionary of Sikhism, England, ISBN   978-0-8442-0424-6 {{citation}}: CS1 maint: location missing publisher (link)
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  42. ↑ Gobind Singh Mansukhani (1993), Introduction to Sikhism, Delhi: Hemkunt Press, ISBN   81-7010-181-6
  43. ↑ Devinder Singh Chahal, Scientific Interpretation of Gurbani
  44. ↑ H. S. Singha, Mini Encyclopaedia of Sikhism, Delhi: Hemkunt Press, ISBN   81-7010-200-6
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  46. ↑ "AISSF forces shopkeepers to shut liquor and meat shops in Punjab". India Today. Retrieved 2023-09-14.
  47. ↑ "Sikh militants in Punjab, putting a moral edge on... - UPI Archives". UPI. Retrieved 2023-05-21.
  48. ↑ Chima, Jugdep S. (2010-03-11). The Sikh Separatist Insurgency in India: Political Leadership and Ethnonationalist Movements. SAGE Publishing India. ISBN   978-93-5150-953-0.
  49. ↑ Fazal, Tanweer (2014-08-01). Nation-state and Minority Rights in India: Comparative Perspectives on Muslim and Sikh Identities. Routledge. ISBN   978-1-317-75178-6.
  50. ↑ I. J. Singh (1994). Sikhs and Sikhism. Delhi: Manohar. ISBN   978-81-7304-058-0.
  51. ↑ J.S. Grewal (2001), Sikh History from Persian Sources: Translations of Major Texts, ISBN   978-81-85229-17-1
  52. 1 2 Rait, S.K. (2005). Sikh Women in England: Their Religious and Cultural Beliefs and Social Practices. Trentham Books. p. 62. ISBN   9781858563534.
  53. ↑ Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. pp. 171–172. ISBN   978-1-4411-0231-7.
  54. ↑ Myrvold, Kristina (2016). Sikhs in Europe: Migration, Identities and Representations. Routledge. p. 341. ISBN   9781317055051.
  55. ↑ Jacobsen, Knut (2011). Sikhs in Europe: Migration, Identities and Representations. Ashgate Publishing. p. 262. ISBN   9781409424345.
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