To eat meat or not to eat meat: That is not the question!

By Gurnam Singh | Opinion |

There are two kinds of Sikhs in this world. Those who lead a fulfilling, balanced and thoughtful life and those who don’t! And amongst this latter category, you will find a subset that has an obsession with debating whether or not one should consume meat? Some even suggest those who eat meat (maas) or eat ritually slaughtered (kuttah) meat are committing cardinal sins or ‘paap’ for which they will be punished in some divine retribution.

Sometimes referred to as ‘codes of conduct’ or ‘rehits’ that go back as far as 300 years, you will find a plethora of do’s and don’t. Whilst most of these instructions make perfect logical sense, especially when reflecting on the prevailing culture and context, it doesn’t make sense to have hard and fast positions on things that are not that easy to distinguish. At the common sense level, for sure we can get a sense of the difference between animal and vegetable or it if you like, meat and non-meat. However, on closer scrutiny this distinction is not as clear cut.

Take for example the drinking of water. In no sense would anybody associate this with meat consumption. But, in reality, ordinary tap or bottled water is teaming with micro organisms and bacteria, though thankfully these are largely harmless, and in many occasions good for our health. Indeed, our digestive system is full of gut bacteria that play an important role in our health, such as supplying essential nutrients, synthesizing vitamin K, aiding in the digestion of cellulose, and promoting nerve function.

Guru Nanak in Raag Aasaa – GGS 472 recognises precisely this fact in the following Shabad. Here he points out the hypocrisy of the Brahmin priests who were preaching all kinds of nonesense about ‘pure’ and ‘impure’ people and non/consumption of meat.

ਸਲੋਕੁ ਮਃ ੧॥ Shalok, First Mehla:

ਜੇ ਕਰਿ ਸੂਤਕੁ ਮੰਨੀਐ ਸਭ ਤੈ ਸੂਤਕੁ ਹੋਇ ॥

If one accepts the concept of impurity, then there is impurity everywhere.

ਗੋਹੇ ਅਤੈ ਲਕੜੀ ਅੰਦਰਿ ਕੀੜਾ ਹੋਇ ॥

In cow-dung and wood there are worms.

ਜੇਤੇ ਦਾਣੇ ਅੰਨ ਕੇ ਜੀਆ ਬਾਝੁ ਨ ਕੋਇ ॥

As many as are the grains of corn, none is without life.

ਪਹਿਲਾ ਪਾਣੀ ਜੀਉ ਹੈ ਜਿਤੁ ਹਰਿਆ ਸਭੁ ਕੋਇ ॥

First, there is life in the water, by which everything else is made green.

ਸੂਤਕੁ ਕਿਉ ਕਰਿ ਰਖੀਐ ਸੂਤਕੁ ਪਵੈ ਰਸੋਇ ॥

How can it be protected from impurity? It touches our own kitchen.

ਨਾਨਕ ਸੂਤਕੁ ਏਵ ਨ ਉਤਰੈ ਗਿਆਨੁ ਉਤਾਰੇ ਧੋਇ ॥੧॥

O Nanak, impurity cannot be removed in this way; it is washed away only by spiritual wisdom. ||1||

We can make two important conclusions from these rational observations made by Guru Nanak: First that the distinction between animal and plants is not as simple as it may seem. And second, that what you eat is primarily determined by nature and not nurture. Hence, purity in the spiritual sense is not related to what one does or does not eat or ones social status, but our thought and actions. And this is achieved by living a reflective ethical life, including ethical consumption, and by nurturing spiritual wisdom.

The Gurus respect for nature was such that he repudiates the logic of separating animals and plants as if one (plants) are any less deserving of moral agency than animals. Quite simply, for Nanak, all life is sacred and the purpose of life is to live in harmony with nature. That means avoiding becoming entangled in pointless debates about what to consume, other than in relation to health, ethics and respect for natural ecologies i.e. sustainable and ethically procured food.

SIMPLY NOT AN ISSUE

Throughout Gurbani one will find few references instructing what one should or should not eat, other than a general direction towards healthy eating and living; meat eating is simply an issue not to be too concerned about! However, there are many passages that expose the hypocrisy of both Brahmin and Islamist priests who would argue that their methods (Muslims/halal and Hindus/vegetarian) were sanctions by divine authority. One reason why the Gurus were disinterested in such debates was the simple fact that the distinction between animal and plant was somewhat arbitrary.

Take, for instance the two images, which are of two plants that feed off animal flesh by trapping flies and then slowly with the help symbiotic bacteria and enzymes, devour them. One is called a Venus fly trap, the other is a Pitcher plant. The interesting question is, though they are clearly plants, we can see they feed on ‘meat’. Similarly we find some animals, such as horses and even elephants, are actually herbivores – meaning they don’t eat any other animals. Instead, they focus on eating plants.

In the following shabad, Guru Nanak in Raag Malaar – GGS p1,289 makes this precise point when addressing the feuding Brahmin and Muslim priests about the merits and remits if meat consumption. For Nanak they were fools because they were missing the very point of spiritual living and the futility of ritualistic practices and blind faith. As well as uncovering the hypocrisy of the Brahmin and Muslim priestly class, also offers a different perspective, which becomes apparent when considering the whole Shabad rather than one of two lines taken out of context.

ਮਃ ੧ ॥

First Mehla:

ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥

The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom.

ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥

What is called meat, and what is called green vegetables? What leads to sin?

ਗੈਂਡਾ ਮਾਰਿ ਹੋਮ ਜਗ ਕੀਏ ਦੇਵਤਿਆ ਕੀ ਬਾਣੇ ॥

It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering.

ਮਾਸੁ ਛੋਡਿ ਬੈਸਿ ਨਕੁ ਪਕੜਹਿ ਰਾਤੀ ਮਾਣਸ ਖਾਣੇ ॥

Those who renounce meat, and hold their noses when sitting near it, devour men at night.

ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥

They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.

ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ ॥

O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.

ਅੰਧਾ ਸੋਇ ਜਿ ਅੰਧੁ ਕਮਾਵੈ ਤਿਸੁ ਰਿਦੈ ਸਿ ਲੋਚਨ ਨਾਹੀ ॥

They alone are blind, who act blindly. They have no eyes in their hearts.

ਮਾਤ ਪਿਤਾ ਕੀ ਰਕਤੁ ਨਿਪੰਨੇ ਮਛੀ ਮਾਸੁ ਨ ਖਾਂਹੀ ॥

They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.

ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਜਾਂ ਨਿਸਿ ਮੇਲਾ ਓਥੈ ਮੰਧੁ ਕਮਾਹੀ ॥

But when men and women meet in the night, they come together in the flesh.

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥

In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh.

ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar.

ਬਾਹਰ ਕਾ ਮਾਸੁ ਮੰਦਾ ਸੁਆਮੀ ਘਰ ਕਾ ਮਾਸੁ ਚੰਗੇਰਾ ॥

O master, you believe that flesh on the outside is bad, but the flesh of those in your own home is good.

ਜੀਅ ਜੰਤ ਸਭਿ ਮਾਸਹੁ ਹੋਏ ਜੀਇ ਲਇਆ ਵਾਸੇਰਾ ॥

All beings and creatures are flesh; the soul has taken up its home in the flesh.

ਅਭਖੁ ਭਖਹਿ ਭਖੁ ਤਜਿ ਛੋਡਹਿ ਅੰਧੁ ਗੁਰੂ ਜਿਨ ਕੇਰਾ ॥

They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind.

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥

In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh.

ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar.

ਮਾਸੁ ਪੁਰਾਣੀ ਮਾਸੁ ਕਤੇਬਂੀ ਚਹੁ ਜੁਗਿ ਮਾਸੁ ਕਮਾਣਾ ॥

Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used.

ਜਜਿ ਕਾਜਿ ਵੀਆਹਿ ਸੁਹਾਵੈ ਓਥੈ ਮਾਸੁ ਸਮਾਣਾ ॥

It is featured in sacred feasts and marriage festivities; meat is used in them.

ਇਸਤ੍ਰੀ ਪੁਰਖ ਨਿਪਜਹਿ ਮਾਸਹੁ ਪਾਤਿਸਾਹ ਸੁਲਤਾਨਾਂ ॥

Women, men, kings and emperors originate from meat.

ਜੇ ਓਇ ਦਿਸਹਿ ਨਰਕਿ ਜਾਂਦੇ ਤਾਂ ਉਨ੍ਹ ਕਾ ਦਾਨੁ ਨ ਲੈਣਾ ॥

If you see them going to hell, then do not accept charitable gifts from them.

ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥

The giver goes to hell, while the receiver goes to heaven – look at this injustice.

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥

You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed.

ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥

O Pandit, you do not know where meat originated.

ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥

Corn, sugar cane and cotton are produced from water. The three worlds came from water.

ਤੋਆ ਆਖੈ ਹਉ ਬਹੁ ਬਿਧਿ ਹਛਾ ਤੋਐ ਬਹੁਤੁ ਬਿਕਾਰਾ ॥

Water says, “”I am good in many ways.”” But water takes many forms.

ਏਤੇ ਰਸ ਛੋਡਿ ਹੋਵੈ ਸੰਨਿਆਸੀ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੨॥

Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. ||2||

What conclusion can we make from the words of wisdom of Gurbani as set out above? First, that Guru Nanak emphasized the importance of a balanced and simple life, which would also include what one consumes. Second, though there isn’t any explicit guidance on meat consumption in the Guru Granth Sahib, we are generally encouraged to follow a compassionate and mindful lifestyle. And third, is the hypocrisy surrounding taking money from people or corporations whilst at the same time condemning their practicies and policies.

For some Sikhs (I included my self in this category), they will choose a vegetarian diet based on a traditional distinction between animal and vegetable. And others with equal conviction chose to eat meat. The point is not to claim one morally is superior than the other on their personal tastes, but to focus attention on wider concerns about ethical and healthy food procurement, production, distribution and consumption.

In a world, especially the so called ‘developed West’, where obesity and diabetes are rapidly becoming the single greatest threat to public health, the point is not whether one should eat meat, but how to avoid unhealthy food; that is the real question that we should be debating!

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk

* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.

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Miracles and Godmen (Asia Samachar, 31 July 2020)



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