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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]
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]
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. [17]
Some religious sects of Sikhism—Damdami Taksal, Akhand Kirtani Jatha, Namdharis, Guru Nanak Nishkam Sewak Jatha [11] and the 3HO [18] —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. [19]
The Akhand Kirtani Jatha dispute the meaning of the word "kutha", claiming it means all meat. [20] However, in mainstream Sikhism this word has been accepted to mean that which has been prepared according to Muslim rituals. [21]
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". [22] 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. [23]
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.
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. [24]
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, [25] however the human has a privileged position compared to other life forms. [26] 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. [27]
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:
- Dishonouring the hair
- Eating the meat of an animal slaughtered the Halal way
- Cohabiting with a person other than one's spouse
- Using tobacco.
— Sikh Rehat Maryada
The Sikh Rehat Maryada states that Sikhs cannot consume meat that is [21] Halal (Muslim), or Kosher (Jewish). [30] [31] [32]
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]
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]
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]
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]
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]
Sikhism, also known as Sikhi, is an Indian religion and philosophy in particular for the Sikh ethnoreligious group that originated in the Punjab region of India around the end of the 15th century CE. The Sikh scriptures are written in the Gurumukhi script particular to Sikhs. It is one of the most recently founded major religious groups and among the largest in the world, with about 25–30 million adherents.
A gurdwara or gurudwara is a place of assembly and worship for Sikhs 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.
Khalsa refers to both a community that considers Sikhism as its faith, as well as a special group of initiated Sikhs. The Khalsa tradition was initiated in 1699 by the Tenth Guru of Sikhism, Guru Gobind Singh. Its formation was a key event in the history of Sikhism. The founding of Khalsa is celebrated by Sikhs during the festival of Vaisakhi.
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.
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. Gurbani are explanations of qualities of the Primal Lord and Soul which a Sikh should comprehend and with which they can attain the supreme state.
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.
The Damdamī Ṭaksāl, also sometimes referred to as Giani Samparda, 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 attempts to follow 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.
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.
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 specifiying an approved way of life for a Sikh.
Chandi Di Var is a composition written by Guru Gobind Singh, included in the 5th chapter of Dasam Granth.
Jhatka, or Jhataka, is the meat from an animal killed by a single strike of a sword or axe to sever the head within the Sikh religion, which kills the animal almost instantly as opposed to other forms of slaughter. This type of slaughter is preferred by most Sikhs, as well as meat-consuming Hindus and Buddhists. Also within this method of butchering the animal must not be scared or shaken before the slaughter.
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.
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.
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 "
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, states Harjot Oberoi, have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari and Sarvaria.
The Jathedar of the Akal Takht is the head of the Akal Takht and head of the Sikhs worldwide. The jathedar has the de facto power as the supreme spokesperson of the Khalsa to summon, trial and sentence any person who identifies as a Sikh from the Akal Takht.
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