Sikhism

Sewa (Voluntary Service)

Whoever has good destiny inscribed on his forehead, applies himself to Sewa - selfless service" (Guru Granth Sahib: Paanaa:1142 Line : 4 )

So it is not only in our acts of service at the Gurdwara, or our involvement in charities, helping the homeless and infirm, housing the earthquake victim, that we perform Sewa. We can worship God, and perform Sewa in our everyday activities. Getting up in the morning, going to work and performing our tasks. Going to college and studying for exams. Coming home and cooking and cleaning. Every single mundane activity can be an act of Sewa. Keeping in mind your intentions, the reasons for living and helping others, you can realise your status as an ambassador for Waheguru, an agent of truth and love. Herein, God is present in our lives, and we can extend the concept of Sewa to include all that we do. Everything is a manifestation of the truth, and our very lives become an affirmation of that. Even if you do not pray every day, and cannot visit the Gurdwara as often as you would like, keep the Guru's name on your lips and perform the best you can. Because those things that keep us busy: our job, our families, our love of football, our passions, our hobbies, our friends, our music: these are things we should pursue to excellence, to the fullest of our abilities, and with Waheguru in our heart. They are all part of the holy life we lead. Help those in your vicinity. You will be touching the Divine.

1. Sewa is a prominent part of Sikh religion. Illustrative models of voluntary service are organised for imparting training, in the Gurdwaras. Its simple forms are : sweeping and plastering the floors of the Gurdwara, serving water to or fanning the congregation, offering provisions to and rendering any, kind of service in the common kitchen-cum-eating house, dusting the shoes of the people visiting the Gurdwara, etc.

a. Guru Ka Langar : The philosophy behind the Langar (Guru's kitchen-cum-eating-house) is two-fold : to provide training to the Sikhs in voluntary service and to help banish all distinction of high and low, touchable and untouchable from the Sikhs' minds.

b. All human beings, high or low, and of any caste or colour may sit and eat in the Langar. No discrimination on grounds of the country of origin, colour, caste or religion must be made while making people sit in rows for eating.

To get guidance is one of the reasons they come into the presence of God by listening to and singing from the holy book.

To be a part of a community is another reason they come to be in company of God's people, of all different ages. Singing lessons and community. Activities will also be held in rooms at the gurdwara.

To serve God and others is also a reason to carry out the Sikh duty of helping others, for example, by sharing in the work of the kitchen. This provides food free to all people both Sikh and non-Sikh

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ANS#2:

Gurudwara is a place of worship, a temple of Sikhs, the followers of Guru Granth Sahib, the holy book of Sikhism, the main feature of Gurdwara is to sing/listen the praises of Lord God and true Guru in association with the true congregation of devotee worshipers and recite the scripture contained in Guru Granth Sahib and hence learn the teachings of true Guru for implementation in real life of course.

गुर दुआरै हरि कीरतनु सुणीऐ ॥

All the Guru's door one hears the God's praise.

सतिगुरु भेटि हरि जसु मुखि भणीऐ ॥

Meeting with the True Guru, one utters the Lord's praise with honour in the Lord's court.

कलि कलेस मिटाए सतिगुरु हरि दरगह देवै मानां हे ॥४॥

Sorrows and strifes the True Guru effaces and blesses with honour in the Lord's court.

Guru Arjan Dev Ji, Raag Maaroo 1075

Besides above Gurdwara is used for,

1. Learning Punjabi, 2,Learning Tabla and Keertan, 3. Learning recitation of scriptures of Guru Granth Sahib and other scriptures of 10th Guru and Bhai Gurdassji.4. taking coaching of meaning of the scriptures. 5. Religious books library and 6. Free medical care clinic.etc etc.

Except above Gurudwara is a place where the pupils/disciples/followers Sikhs are baptized, hence given the unique identification of a baptized(Amritdhari) Sikh. Here it is necessary to mention that we may have faith in Sikhism, but the true Guru gives more importance to baptized Sikhs and guides spiritually to His disciples. This is just like the enrollment in some institution and only then that institution issues their I. Card. After baptism all religious practice of a Sikh, like chanting name singing praises etc are suitably accounted for with the Lord God and true Guru.

As a public place Gurudwara is of great importance like meetings for religious resolutions. arranging Guru festivals of Their births and uniting with Lord God days. Langer Hall is there for having lunch or brunch. Personal functions can also be arranged there being economic. Another great importance of Gurdwara is marriage ceremony in way of Sikh custom.

In short a Gurudwara is like the temples of other religions. Temples are like concrete banks on a river facilitating safe baths, where one can worship without disturbance with other similar devotee worshipers.

तितु जाइ बहहु सतसंगती जिथै हरि का हरि नामु बिलोईऐ ॥

Go and sit in the society of saints where Lord God's Name is churned (meditated upon).

सहजे ही हरि नामु लेहु हरि ततु न खोईऐ ॥

Remember thou the God's Name with composure, that thou mayest not lose God, the Essence.

नित जपिअहु हरि हरि दिनसु राति हरि दरगह ढोईऐ ॥

Day and night repeat ever repeats God's Name, that thou myest find protection in God's court.

सो पाए पूरा सतगुरू जिसु धुरि मसतकि लिलाटि लिखोईऐ ॥

He alone obtains the perfect True Guru, on whose forehead and brow such a writ is written since the very beginning.

तिसु गुर कंउ सभि नमसकारु करहु जिनि हरि की हरि गाल गलोईऐ ॥४॥

Let us all pay homage to that Guru who utters the Divine sermon of the Lord.

Guru Amar Daas Ji, Raag Vadhans 587

People of the Sikh faith go to gurudwaras in order to listen to the chants of their holy book, meditate, and wash. Most of these are found in northern India, with the most famous one being in Amritsar, Punjab, India, known as the Golden Temple.

For more information, check out:

http://en.wikipedia.org/wiki/Gurdwara

For pictures and detailed information about certain ones, check out:

http://www.geocities.com/gurdwaraworld/gurd1.html

or

http://www.punjabonline.com/directory/gurdwara.html
Gurudwara is sacred place for Sikhs where Sikhs (or any person belonging to any religion) offer prayers and pay obeisance to the holy book, Guru Granth Sahib, placed in gurudwara. They can listen to holy prayers and hymns recited by the holy Sikh priests from Guru Granth Sahib in Gurudwara.

The ninth Sikh guru is: Shri Guru Tegh Bahadur Ji.

He was the son of the eighth guru; Shri Guru Hargobind Ji and the father of the tenth guru; Shri Guru Gobind Singh Ji.

Shri Guru Granth Sahib not a idole, an idole cannot give your answer and cannot guide you, but Shri Guru Granth Sahib give Avery answer if you search (Jo khoje so pave). Shri Guru Granth Sahib guide you in every time as a true Guru guide u. "Bani Guru, Guru hai bani vich bani amrit sare, bani kahe sevak Jan mane partakh guru nistare". Meanwhile Guru Govind Singh order to all his Sikh that they considered their Guru to Shri Guru Granth Sahib.

mail4u2dear ANS#2:

Bowing before Guru Granth Sahib is not idol worship. The answer has been discussed earlier. It is to make us feel humble and reduce our ego, the cause of our all problems. To explain it further, culture plays a very important role in the rituals of a religion. We can find such examples all over the world. There are different methods of greeting your friend in different cultures. i) Folding hands in front of your chest and bending head slightly, ii) Bending your body at the waist with your head bending downwards and hands going backwards, as with the Japanese iii) Shaking right hands, the most common international custom iv) Embracing each other, particularly Panjabi women. v) Exchange of kisses, as among the people of the middle East.

In Sikhism, only vegetarian food is served in the Gurdwara, but Sikhs are not totally bound to be meat-free. The general consensus is that Sikhs are free to choose whether to adopt the vegetarian or meat diet[1], although once baptized by taking Amrit, some minority sects of Sikhs (Damdami Taksal, Akhand Kirtani Jatha, Namdharis, Guru Nanak Nishkam Sewak Jatha and the 3HO), believe that a Sikh should be meat free[2], however this is not a Universally held belief amongst Sikhs. Orthodox Sikhs believe that once Amrit is taken, Sikh's are only prohibited from eating Kuttha or ritually slaughtered (Halal, Kosher) meat.

Sri Guru Granth Sahib, the holiest book talks about vegetarianism and spirituality in the following couplet:-First Mehl:

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

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

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

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

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

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

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

They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.Page 1289 [3] Sri Guru Granth Sahib

On the views that eating meat would be eating flesh, first Sikh Guru Nanak states:AGGS, M 1, p 1290. [4]

-First Mehl:

ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥ ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥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.

Sikhism is a liberal, tolerant faith that acknowledges personal liberty and the crucial proponent of human nature, free will [5]. As such, Sikh philosophy and Scriptures are not didactic in nature, for Sikhism offers spiritual, ethical and moral guidance to a fulfilling way of life rather than a tightly-construed and strict religious discipline. As a result, it is the subject of much debate as to whether Sikhs are prohibited by the Sikh Code of Conduct, the Rehat Maryada, from eating meat. The consensus is however, Sikhs are bound to avoid meat that is killed in a ritualistic manner[6] e.g. Halal, Kosher etc.[7][8]

Within the Gurdwara, the Guru ka Langar (Guru's community kitchen) serves purely vegetarian food, freshly prepared from all natural ingredients for all people, at all times. The reason for serving vegetarian food is that the Langar is open to all. Since many faiths and people have varying taboos on what to eat and how meat should be prepared etc, and since Sikhs accept these restrictions and accommodate people no matter their faith or culture, the safest option thought by the Sikh Gurus was to adopt vegetarian food for Langar. The exception to vegetarian langar is when Nihangs, ( a minor but oldest Sikh sect in India) serve meat[9] on the occasion of Holla Mohalla, and call it MahaPrashad .

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 rock, vegetation or animal. Sikhism does not see a difference between mineral, vegetation and animal. The only distinction made is that between these (mineral, vegetation and animal), and human. [10]

The first Sikh Guru Nanak Dev said it was a pointless argument to debate the merits of either not eating or eating meat in the context of religion, as maintaining a strict diet does not make one blessed or elevate one to a superior status, spiritually or otherwise, over another. Being a member of a religion incorporates not merely one's dietary customs but the entire way in which they govern their lifestyle. [11] He advocated a lifestyle consisting of honest, hard work and humility Kirat Karni, focus and remembrance of God Naam Japna and compassion for all of humanity and God's creation all around Vaṇḍ chakkō, with these 3 key principles taking far greater precedence over one's mere dietary habits.

Dr 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 Guru's. [12]. The Sikh thinking being that vegetarianism and meat eating was unimportant in the realm of spirituality. Surinder Singh Kohli links vegetarianism to Vashnavite behaviour [13]. Dr Gopal Singh commenting on meat being served in the langar during the time of Guru Angad [14] Dr Gyani Sher Singh who was the head Priest at the Golden temple comments that Ahimsa does not fit in with Sikh doctrine [15]. W. Owen Cole and Piara Singh Sambhi [16] comment that if the Sikh Guru's had made an issue on vegetarianism, it would have distracted from the main emphasis of Sikh spirituality. Dr H S Singha and Satwant Kaur [17] comment on how ritually slaughtered meat is considered a sin for initiated Sikhs. Dr Surinder Singh Kohli comments on the "Fools Wrangle Over Flesh" [18] quotation from the Sri Guru Granth Sahib Ji by how Guru Nanak mocked hypocritical vegetarian priests. Dr Gobind Mansukhi states how vegetarianism and meat eating has been left to the Sikh individual [19] G S Sidhu comments again on how ritually slaughtered meat is taboo for a Sikh [20] Dr Gurbakh Singh comments on how non-Kutha [21] meat is acceptable for the Sikhs. Dr Devinder Singh Chahal [22] comments on the difficulties of distinguishing between plant and animalin Sikh philosophy.Dr H S Singha comments in his book how the Sikh Guru's ate meat [23]

- In the Rehat Maryada(http://www.sgpc.net/rehat_maryada/section_six.HTML), Section Six, it states:

The undermentioned four transgressions (tabooed practices) must be avoided

1. Dishonouring the hair;

2. Eating the meat of an animal slaughtered the Muslim way(Kutha);

3. Cohabiting with a person other than one's spouse

4. Using tobacco.

There are groups such as the Akhand Kirtani Jatha that dispute the meaning of the word Kuttha, and say it means all meat, however, in mainstream Sikhism this word has been accepted to mean, as that which is sacrificed for example Halal or Kosher.

According to Dabistan e Mazhib (a contemporary Persian chronology of the Sikh Guru's) Guru Nanak (this differs from Dr I J Singh's research that states that Guru Nanak ate meat on the way to Kurukshetra [28]) did not eat meat, and Guru Arjan, one of successors, thought that meat eating was not in accordance with Nanak's wishes. However, his son, Hargobind, ate meat and hunted, and his practice was adopted by most Sikhs.[29]

Bhai Gurdas who was a contemporary of the Sixth Sikh Guru, wrote Vaars (Poems/Couplets), to describe the behaviour of Sikhs at that time. In one of his Vaars actually praises the merits of goat meat [30]

• Professor Gurbax Singh Dhillon - Meat Eating and Rehat Maryada
• Video Showing Jhatka at Hazoor Sahib
• http://www.Sikhs.org/meat_au.htm
• http://www.Sikhs.org/meat.htm
• http://www.Sikhs.org/meat_gn.htm
• http://www.Sikhs.org/meat_gs.htm
• http://www.Sikhs.org/meat_q.htm
• http://www.sikhnextdoor.org/teachers/faq.HTML
• http://www.Sikhism.com/rehatmaryada
• http://popularsikh.com/node/65642
• http://www.globalsikhstudies.net/pdf/Prespective_on_Sikh_tradition.pdf
• The Myth of Goat Sacrifice and Hazur Sahib
• Tenets of Guru Gobind Singh by Baldev Singh
• http://www.Sikhism.com/rehatmaryada

1. ^ http://www.sgpc.net/rehat_maryada/section_six.HTML Only Meat killed by Ritual is banned for a Sikh
2. ^ "Sikh Identity: An Exploration of Groups Among Sikhs" by Opinderjit Kaur Takhar, pg. 51, Ashgate Publishing, Ltd, 2005, Special:Booksources
3. ^http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1289&English=t&id=55405
4. ^http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1290&g=1&h=1&r=1&t=1&p=0&k=0
5. ^http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=787&English=t&id=33605#l33605 Page 787 Sri Guru Granth Sahib ji
6. ^ "Sikhism, A Complete Introduction" by Dr. H.S. Singha & Satwant Kaur Hemkunt, Hemkunt Press, New Delhi, 1994, Special:Booksources
7. ^ Misconceptions About Eating Meat - Comments of Sikh Scholars by Sandeep Singh Brar
8. ^ Faithandfood Fact Files - Sikhism
9. ^ www.singhsabha.com/holla_mohalla.htm
10. ^ Page 176 Sri Guru Granth Sahib ji
11. ^ Page 1289 Sri GuruGranth Sahib Ji
12. ^ Sikhs and Sikhism by I.J. Singh, Manohar, Delhi Special:BooksourcesThroughout 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.
13. ^ Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar Special:BooksourcesThe ideas of devotion and service in Vaishnavism have been accepted by Adi Granth, but the insistence of Vaishnavas on vegetarian diet has been rejected.
14. ^ A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi Special:BooksourcesHowever, 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.
15. ^ Philosophy of Sikhism by Gyani Sher Singh (Ph.D), Shiromani Gurdwara Parbandhak Committee. Amritsar As a true Vaisnavite Kabir remained a strict vegetarian. Kabir far from defying Brahmanical tradition as to the eating of meat, would not permit so much, as the plucking of a flower (G.G.S. pg 479), whereas Nanak deemed all such scruples to be superstitions, Kabir held the doctrine of Ahinsa or the non-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed and even encouraged, the use of animal flesh as food. Nanak has exposed this Ahinsa superstition in Asa Ki War (G.G.S. pg 472) and Malar Ke War (G.G.S. pg. 1288)
16. ^ A Popular Dictionary of Sikhism, W.Owen Cole and Piara Singh Sambhi, England Special:BooksourcesThe Gurus were loath to pronounce upon such matters as the eating of meat or ways of disposing of the dead because undue emphasis on them could detract from the main thrust of their message which had to do with spiritual liberation. However, Guru Nanak did reject by implication the practice of vegetarianism related to ideas of pollution when he said, 'All food is pure; for God has provided it for our sustenance' (AG 472). Many Sikhs are vegetarian and meat should never be served at langar. Those who do eat meat are unlikely to include beef in their diet, at least in India, because of their cultural proximity to Hindus.
17. ^ Sikhism, A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi SBN 81-7010-245-6 In general Sikhism has adopted an ambivalent attitude towards meat eating as against vegetarianism. But if meat is to be taken at all, Guru Gobind Singh enjoined on the Khalsa Panth not to take kosher meat ie. Halal meat slaughtered and prepared for eating according to the Islamic practice. In fact it is one of the kurahits for every amritdhari Sikh. One who infringes it becomes patit (apostate).
18. ^ Real Sikhism by Surinder Singh Kohli, Harman Publishing, New Delhi Special:BooksourcesA close study of the above-mentioned hymns of Guru Nanak Dev clarifies the Sikh standpoint regarding meat-eating. The Guru has not fallen into the controversy of eating or not eating animal food. He has ridiculed the religious priests for raising their voice in favour of vegetarianism. He called them hypocrites and totally blind to the realities of life. They are unwise and thoughtless persons, who do not go into the root of the matter. According to him, the water is the source of all life whether vegetable or animal. Guru Nanak Dev said. "None of the grain of corn is without life. In the first place, there is life in water, by which all are made green" (Var Asa M.1, p. 472). Thus there is life in vegetation and life in all types of creatures.
19. ^ Introduction to Sikhism by Dr. Gobind Singh Mansukhani, Hemkunt Press, Delhi Special:BooksourcesThe Gurus neither advocate meat nor banned its use. They left it to the choice of the individual. There are passages against meat, in the Adi Granth. Guru Gobind Singh however prohibited for the Khalsa the use of Halal or Kutha meat prepared in the Muslim ritualistic way.
20. ^ Introduction to Sikhism by G.S. Sidhu, Shromini Sikh Sangat, Toronto Special:BooksourcesThere are no restrictions for the Sikhs regarding food, except that the Sikhs are forbidden to eat meat prepared as a ritual slaughter. The Sikhs are asked to abstain from intoxicants.
21. ^ The Sikh Faith by Gurbakhsh Singh, Canadian Sikh Study and Teaching Society, Vancouver Special:BooksourcesAccording to the Maryada booklet 'Kutha', the meat prepared by the Muslim ritual, is prohibited for a Sikh. Regarding eating other meat, it is silent. From the prohibition of the Kutha meat, it is rightly presumed that non-Kutha meat is not prohibited for the Sikhs. Beef is prohibited to the Hindus and pork to the Muslims. Jews and Christians have their own taboos. They do not eat certain kinds of meat on certain days. Sikhs have no such instructions. If one thinks he needs to eat meat, it does not matter which meat it is, beef, poultry, fish, etc., or which day it is. One should, however, be careful not to eat any meat harmful for his health. Gurbani's instructions on this topic are very clear. "Only fools argue whether to eat meat or not. Who can define what is meat and what is not meat? Who knows where the sin lies, being a vegetarian or a non-vegetarian?" (1289) The Brahmanical thought that a religious person should be a vegetarian is of recent origin. Earlier, Brahmans had been eating beef and horse meat. In conclusion, it is wrong to say that any person who eats meat (of course Kutha, because of the Muslim rituals is prohibited) loses his membership of the Khalsa and becomes an apostate.
22. ^ Scientific Interpretation of Gurbani, Paper by Dr. Devinder Singh Chahal www.iuscanada.com/journal/articles/art002.HTML The above discussion leads us to the conclusion that the Sikh Gurus made people aware of the fact that it is very difficult to distinguish between a plant and an animal, therefore, it is difficult to distinguish between a vegetarian and a non-vegetarian diets and there is no sin of eating food originating from plants or animals.
23. ^ Mini Encyclopaedia of Sikhism by H.S. Singha, Hemkunt Press, Delhi.Special:BooksourcesThe practice of the Gurus is uncertain. Guru Nanak seems to have eaten venison or goat, depending upon different janamsakhi versions of a meal which he cooked at Kurukshetra which evoked the criticism of Brahmins. Guru Amardas ate only rice and lentils but this abstention cannot be regarded as evidence of vegetarianism, only of simple living. Guru Gobind Singh also permitted the eating of meat but he prescribed that it should be Jhatka meat and not Halal meat that is jagged in the Muslim fashion.
24. ^ Siques, Tigers or Thieves Parmjit Singh & Amandeep Singh Madra Special:Booksources
25. ^ William Francklin in his writing about Mr George Thomas 1805 The Seiks receive Proselytes of almost every Cast, a point in which they differ most materially from the Hindoos. To initiate Mohammedans into their mysteries, they prepare a Dish of Hogs legs, which the Converts are obliged to partake of, previous to admission………………..They are not prohibited the use of Animal food of any kind, excepting Beef, which they are rigidly scrupulous in abstaining from.
26. ^ Extract from an officer in the Bengal Army and is taken from the Asiatic Annual Register 1809 The seiks are remarkably fond of the flesh of the jungle hog, which they kill in chase: this food is allowable by their law. They likewise eat of mutton and fish; but these being unlawful the Brahmins will not partake, leaving those who chose to transgress their institutes to answer for themselves.
27. ^ John Griffiths writes in February 17th 1794 Now become a Singh, he is a heterodox, and distinct from the Hindoos by whom he is considered an apostate. He is not restricted in his diet, but is allowed, by the tenets of his new religion, to devour whatever food his appetite may prompt, excepting beef.
28. ^ Sikhs and Sikhism by I.J. Singh, Manohar, Delhi Special:Booksources
29. ^ Grewal, J.S. Sikh History from Persian Sources: Translations of Major Texts Special:BooksourcesMany person became his disciples. Nanak believed in the Oneness of God and in the way that it is asserted in Muhammadan theology. He also believed in transmigration of souls. Holding wine and pork to be unlawful, he had [himself] abandoned eating meat. He decreed avoidance of causing harm to animals. It was after his time that meat-eating spread amongst his followers. Arjan Mal, who was on of his lineal succesors, found this to be evil. He prohibited people from eating meat, saying "This is not in accordance with Nanak's wishes". Later, Hargobind, son of Arjan Mal, ate meat and took to hunting. Most of their [the Gurus] followers adopted his practice.
30. ^http://searchgurbani.com/main.php?book=bhai_gurdas_vaaran&action=pauripage&vaar=23&pauri=13 The proud elephant is inedible and none eats the mighty lion. Goat is humble and hence it is respected everywhere. On occasions of death, joy, marriage, yajna, etc only its meat dis accepted. Among the householders its meat is acknowledged as sacred and with its gut stringed instruments are made. From its leather the shoes are made to be used by the saints merged in their meditation upon the Lord. Drums are mounted by its skin and then in the holy congregation the delight-giving kirtan, eulogy of the Lord, is sung. In fact, going to the holy congregation is the same as going to the shelter of the true Guru.