The general directive of Guru Nanak with regard to food is: "Do not
take that food which effects health, causes pain or suffering to the
body or produces evil thoughts in the mind." (p. 16). There is a
close connection between body and the mind so that the food that we
eat affects both of them. Guru Ramdas has mentioned the three
qualities created by God. These are Rajas(Activity or motion), Tamas
(Resistance or darkness), Satav(Harmony or goodness). He says:
"God Himself created the three qualities and increased our love for
worldly valuables" (p.1237). Food can also be categorized under these
three qualities. For example, fresh and natural food is an example of
Satav, fried and spicy food is of Rajas, while fermented, decomposed,
preserve or frozen food is a kind of Tamas. If one eats heavy or
spicy food, one's stomach easily gets upset. Over-eating and heavy
food should be avoided. Simple and natural food is best for healthy
living.
There are references to matter of food in the Adi Granth. If one
believes that all creation is a manifestation of God, the destruction
of any living being or micro-organism is an infringement of the
natural right to live, Kabir says:
"If you say that God resides in all, why do you kill a hen?" (A.G.,
p.1375)
He says:
"It is foolish to kill animals by cruelty and call it sanctified
food." (p. 1375)
"You kill life and call it an act of religion. Then what is
irreligion?" (p. 1103).
Though unnecessary killing or causing suffering to animals and birds
for the sake of providing human food is to be avoided, vegetarianism
should not be turned into a phobia or dogma.
Undoubtedly, animal food is largely used for satisfying the human
palate. To eat meat only for the satisfaction of one's taste or
appetite is not good. Kabir says, "You keep fasts in order to become
acceptable to God, but kill a living animal for your relish."
(p.483). This refers to the eating of meat by Muslims after breaking
the religious fast.
The Gurus did not like the taboo on meat when more important things
like control over desires or passion were ignored. It is far more
important to kill the evil that pollutes the mind rather than abstain
from meat. Impurities of the mind should be removed first, before
labelling some food as pure and the other impure.
There is a passage in the Guru Granth Sahib which indicates the
futility of the controversy regarding vegetarian and non-vegetarian
food. It is said that when the Brahmins of Kurukshetra advocated the
need and benefit of vegetarian food, Guru Nanak replied to them as
under:
"Only the foolish quarrel over the desirability of eating flesh.
They are oblivious of true knowledge and meditation.
What is really flesh?
What is really vegetable-food?
Which one of is sin-infested?
They do not differentiate between good food and that which leads to
sin....
Men are born of a mother's and father's blood yet they do not eat
fish or meat ...
Meat is mentioned in the Puranas and the Katebas:
It has been used in Yajnas on marriages and festive occasions".
(p.1290).
Equally fruitless is the debate on the question whether fish or eggs
are included in non-vegetarian diet or not.
The Gurus neither advocated meat nor banned its use. They left it to
the choice of the individual. There are passages against meat, in the
Guru Granth Sahib. Guru Gobind Singh however prohibited for the
Khalsa the use of Halal or Kutha meat prepared in the Muslim
ritualistic way. It may be noted that by tradition, meat is never
served in the Guru Ka Langar (Free Kitchen).
Vegetarianism by itself cannot confer spiritual merit or lead to the
door of salvation. Spiritual achievement depends on Sadhana or
religious discipline. However, it has been observed by many saints
that a vegetarian dies does help in Sadhana. Guru Amardas says:
"Those who take dirty food increase their filth;
such filth causes sorrow to the egocentric person." (p.121)
For those who want to advance on the spiritual path, vegetarian food
is generally recommended by holy men as it avoids the killing of
animals and birds.
Is drinking permitted in Sikhism?
The Sikh Gurus banned the use of intoxicants including alcohal on
account of its harmful effects. It is physically harmful and mentally
disturbing. Man, under the influence of drink, loses the power to
reason and normal action. Guru Amardas wrote in the Guru Granth Sahib
(p. 554) against the use of wine by the Sikhs:
"One man offers wine and another pours it himself;
It makes him crazy and senseless and devoid of all reason.
Then one cannot distinguish between one's own and another's and is
cursed by God.
Drinking it, one forsakes one's Master and is punished at the Lord's
Court.
Yes, drink not this vicious wine, under any circumstances."
At another place the Guru wrote that the wages of drinking are sin
and vice(p.553):
"The body is the pitcher, selfhood the wine;
And society is of craving and outgoing of the mind.
Yes, Desire is drinking bowl brimming over with falsehood;
And Yama is the bar-man.
Drinking such a wine, who can earn anything but vice and sin?"
Guru Gobind Singh in his Rahatnama addressed to Bhai Chaupa Singh
banned the use of any intoxicating drink. A Sikh of the Guru should
never drink wine. (Guru Ka Sikh Sharab Kadi Na Peevay).
Apart from religious injuction, scientists have proved that the
frequent use of alcohol makes people addicts and they become
aggressive and unruly. the custom of offering drinks to friends and
guests is socially dangerous. And when taken in excess can have
terrible effects on one's general health.
Drinking damages the liver, the heart and the brain. In the United
States of Americal "alcoholism" is regarded as a disease to be
controlled by society and government.
In Persian language, wine is called Sharaab which literally
means 'the water of mischief.'
Let all Sikhs clearly understand that drinking is under no
circumstances permitted in Sikh religion. The clear command in Sri
Guru Granth Sahib and Rahet Maryada bans the use of any intoxicants
by any Sikh.
Kabir says in Adi Granth:
"Whoever uses bhang, fish and wine;
Whatever pilgrimages, fasting and daily rites they may perform,
They all go to hell." (p. 1377)
Pages from guru granth sahib ji
Page12
Siree Raag, First Mehl:
sireeraag mehlaa 1.
Believing, all tastes are sweet. Hearing, the salty flavors are tasted;
sabh ras mithay mani-ai suni-ai saalonay.
chanting with one`s mouth, the spicy flavors are savored. All these spices have been made from the Sound-current of the Naad.
khat tursee mukh bolnaa maaran naad kee-ay.
The thirty-six flavors of ambrosial nectar are in the Love of the One Lord; they are tasted only by one who is blessed by His Glance of Grace. ||1||
chhateeh amrit bhaa-o ayk jaa ka-o nadar karay-i. ||1||
O Baba, the pleasures of other foods are false.
baabaa hor khaanaa khusee khu-aar.
Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||
jit khaaDhai tan peerhee-ai man meh chaleh vikaar. ||1|| rahaa-o.
Page 1375
Kabeer, I was going on a pilgrimage to Mecca, and God met me on the way.
kabeer haj kaabay ha-o jaa-ay thaa aagai mili-aa khudaa-ay.
He scolded me and asked, "Who told you that I am only there?"||197||
Kabeer, I went to Mecca - how many times, Kabeer?
kabeer haj kaabai ho-ay ho-ay ga-i-aa kaytee baar kabeer.
take that food which effects health, causes pain or suffering to the
body or produces evil thoughts in the mind." (p. 16). There is a
close connection between body and the mind so that the food that we
eat affects both of them. Guru Ramdas has mentioned the three
qualities created by God. These are Rajas(Activity or motion), Tamas
(Resistance or darkness), Satav(Harmony or goodness). He says:
"God Himself created the three qualities and increased our love for
worldly valuables" (p.1237). Food can also be categorized under these
three qualities. For example, fresh and natural food is an example of
Satav, fried and spicy food is of Rajas, while fermented, decomposed,
preserve or frozen food is a kind of Tamas. If one eats heavy or
spicy food, one's stomach easily gets upset. Over-eating and heavy
food should be avoided. Simple and natural food is best for healthy
living.
There are references to matter of food in the Adi Granth. If one
believes that all creation is a manifestation of God, the destruction
of any living being or micro-organism is an infringement of the
natural right to live, Kabir says:
"If you say that God resides in all, why do you kill a hen?" (A.G.,
p.1375)
He says:
"It is foolish to kill animals by cruelty and call it sanctified
food." (p. 1375)
"You kill life and call it an act of religion. Then what is
irreligion?" (p. 1103).
Though unnecessary killing or causing suffering to animals and birds
for the sake of providing human food is to be avoided, vegetarianism
should not be turned into a phobia or dogma.
Undoubtedly, animal food is largely used for satisfying the human
palate. To eat meat only for the satisfaction of one's taste or
appetite is not good. Kabir says, "You keep fasts in order to become
acceptable to God, but kill a living animal for your relish."
(p.483). This refers to the eating of meat by Muslims after breaking
the religious fast.
The Gurus did not like the taboo on meat when more important things
like control over desires or passion were ignored. It is far more
important to kill the evil that pollutes the mind rather than abstain
from meat. Impurities of the mind should be removed first, before
labelling some food as pure and the other impure.
There is a passage in the Guru Granth Sahib which indicates the
futility of the controversy regarding vegetarian and non-vegetarian
food. It is said that when the Brahmins of Kurukshetra advocated the
need and benefit of vegetarian food, Guru Nanak replied to them as
under:
"Only the foolish quarrel over the desirability of eating flesh.
They are oblivious of true knowledge and meditation.
What is really flesh?
What is really vegetable-food?
Which one of is sin-infested?
They do not differentiate between good food and that which leads to
sin....
Men are born of a mother's and father's blood yet they do not eat
fish or meat ...
Meat is mentioned in the Puranas and the Katebas:
It has been used in Yajnas on marriages and festive occasions".
(p.1290).
Equally fruitless is the debate on the question whether fish or eggs
are included in non-vegetarian diet or not.
The Gurus neither advocated meat nor banned its use. They left it to
the choice of the individual. There are passages against meat, in the
Guru Granth Sahib. Guru Gobind Singh however prohibited for the
Khalsa the use of Halal or Kutha meat prepared in the Muslim
ritualistic way. It may be noted that by tradition, meat is never
served in the Guru Ka Langar (Free Kitchen).
Vegetarianism by itself cannot confer spiritual merit or lead to the
door of salvation. Spiritual achievement depends on Sadhana or
religious discipline. However, it has been observed by many saints
that a vegetarian dies does help in Sadhana. Guru Amardas says:
"Those who take dirty food increase their filth;
such filth causes sorrow to the egocentric person." (p.121)
For those who want to advance on the spiritual path, vegetarian food
is generally recommended by holy men as it avoids the killing of
animals and birds.
Is drinking permitted in Sikhism?
The Sikh Gurus banned the use of intoxicants including alcohal on
account of its harmful effects. It is physically harmful and mentally
disturbing. Man, under the influence of drink, loses the power to
reason and normal action. Guru Amardas wrote in the Guru Granth Sahib
(p. 554) against the use of wine by the Sikhs:
"One man offers wine and another pours it himself;
It makes him crazy and senseless and devoid of all reason.
Then one cannot distinguish between one's own and another's and is
cursed by God.
Drinking it, one forsakes one's Master and is punished at the Lord's
Court.
Yes, drink not this vicious wine, under any circumstances."
At another place the Guru wrote that the wages of drinking are sin
and vice(p.553):
"The body is the pitcher, selfhood the wine;
And society is of craving and outgoing of the mind.
Yes, Desire is drinking bowl brimming over with falsehood;
And Yama is the bar-man.
Drinking such a wine, who can earn anything but vice and sin?"
Guru Gobind Singh in his Rahatnama addressed to Bhai Chaupa Singh
banned the use of any intoxicating drink. A Sikh of the Guru should
never drink wine. (Guru Ka Sikh Sharab Kadi Na Peevay).
Apart from religious injuction, scientists have proved that the
frequent use of alcohol makes people addicts and they become
aggressive and unruly. the custom of offering drinks to friends and
guests is socially dangerous. And when taken in excess can have
terrible effects on one's general health.
Drinking damages the liver, the heart and the brain. In the United
States of Americal "alcoholism" is regarded as a disease to be
controlled by society and government.
In Persian language, wine is called Sharaab which literally
means 'the water of mischief.'
Let all Sikhs clearly understand that drinking is under no
circumstances permitted in Sikh religion. The clear command in Sri
Guru Granth Sahib and Rahet Maryada bans the use of any intoxicants
by any Sikh.
Kabir says in Adi Granth:
"Whoever uses bhang, fish and wine;
Whatever pilgrimages, fasting and daily rites they may perform,
They all go to hell." (p. 1377)
Pages from guru granth sahib ji
Page12
Siree Raag, First Mehl:
sireeraag mehlaa 1.
Believing, all tastes are sweet. Hearing, the salty flavors are tasted;
sabh ras mithay mani-ai suni-ai saalonay.
chanting with one`s mouth, the spicy flavors are savored. All these spices have been made from the Sound-current of the Naad.
khat tursee mukh bolnaa maaran naad kee-ay.
The thirty-six flavors of ambrosial nectar are in the Love of the One Lord; they are tasted only by one who is blessed by His Glance of Grace. ||1||
chhateeh amrit bhaa-o ayk jaa ka-o nadar karay-i. ||1||
O Baba, the pleasures of other foods are false.
baabaa hor khaanaa khusee khu-aar.
Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||
jit khaaDhai tan peerhee-ai man meh chaleh vikaar. ||1|| rahaa-o.
Page 1375
Kabeer, I was going on a pilgrimage to Mecca, and God met me on the way.
kabeer haj kaabay ha-o jaa-ay thaa aagai mili-aa khudaa-ay.
He scolded me and asked, "Who told you that I am only there?"||197||
Kabeer, I went to Mecca - how many times, Kabeer?
kabeer haj kaabai ho-ay ho-ay ga-i-aa kaytee baar kabeer.
