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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
Fools Who Wrangle Over Flesh
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<blockquote data-quote="Randip Singh" data-source="post: 49121" data-attributes="member: 1323"><p>Read the folleing:</p><p> </p><p><span style="font-family: 'Arial'"><span style="color: #ff0000">And one semitic practice clearly rejected in the Sikh code of conduct is eating flesh of an animal cooked in ritualistic manner; this would mean kosher and halal meat. The reason again does not lie in religious tenet but in the view that killing an animal with a prayer is not going to enoble the flesh. No ritual, whoever conducts it, is going to do any good either to the animal or to the diner. Let man do what he must to assuage his hunger. If what he gets, he puts to good use and shares with the needy, then it is well used and well spent, otherwise not.</span></span></p><p><span style="font-family: 'Arial'"><span style="color: yellow"><span style="color: blue">Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers.</span> </span></span></p><p> </p><p><span style="color: black">The key here is <strong>sacrifice.</strong> Whether it be Bismil, Halal, or Anustrani............the point of sacrificing animals is pointless to the Sikh. Jhatka was introduced for several reasons. Not the quickness or slowness of killing (although that lies in logic - see point 2)</span></p><p> </p><p>1) It gave Sikhs a prescribed way of killing animals that did not involve sacrifice.</p><p> </p><p>2) It was logical, since crops to were harvested and severed in the exact same manner.</p><p> </p><p>3) It stopped this notion that God needed appeasement through sacrifice. As Kabir ji points out to Mullahs who carry out their Halal sacrifice:</p><p> </p><p><strong><span style="font-family: 'Arial'">(SGGS p1350)</span></strong></p><p><strong><em><span style="font-family: 'Arial'"><span style="color: #ff0000">You seize a living creature, and then bring it home and kill its body; you have killed only the clay.</span></span></em></strong></p><p><em><strong><span style="font-family: 'Arial'"><span style="color: #ff0000">The light of the soul passes into another form. So tell me, what have you killed?</span></span></strong></em></p><p><strong><em><span style="color: red"><span style="font-family: 'Arial'">And what good are your purifications? Why do you bother to wash your face? And why do you bother to bow your head in the mosque?</span></span></em></strong></p><p><strong><em><span style="color: red"><span style="font-family: 'Arial'">Your heart is full of hypocrisy; what good are your prayers or your pilgrimage to Mecca?</span></span></em></strong></p><p></p><p><span style="font-family: 'Arial'"><span style="color: black">4) If God has created everything then what is the point of sacrificing something he/she has created too him/her?. It is like me owning a choclate factory (and I make all the choclates in the world) and you giving me a choclate for a present. Makes no sense. The above shabad also highlights this point.</span></span></p><p></p><p><span style="font-family: 'Arial'">On a side note the essay highlights countless shabads that have words like Bismila, Halal etc thathave wrongly been misinterpretated by people as alluding to killing animal.........rather than alluding to meaningless sacrifice.</span></p></blockquote><p></p>
[QUOTE="Randip Singh, post: 49121, member: 1323"] Read the folleing: [FONT=Arial][COLOR=#ff0000]And one semitic practice clearly rejected in the Sikh code of conduct is eating flesh of an animal cooked in ritualistic manner; this would mean kosher and halal meat. The reason again does not lie in religious tenet but in the view that killing an animal with a prayer is not going to enoble the flesh. No ritual, whoever conducts it, is going to do any good either to the animal or to the diner. Let man do what he must to assuage his hunger. If what he gets, he puts to good use and shares with the needy, then it is well used and well spent, otherwise not.[/COLOR][/FONT] [FONT=Arial][COLOR=yellow][COLOR=blue]Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers.[/COLOR] [/COLOR][/FONT] [COLOR=black]The key here is [B]sacrifice.[/B] Whether it be Bismil, Halal, or Anustrani............the point of sacrificing animals is pointless to the Sikh. Jhatka was introduced for several reasons. Not the quickness or slowness of killing (although that lies in logic - see point 2)[/COLOR] 1) It gave Sikhs a prescribed way of killing animals that did not involve sacrifice. 2) It was logical, since crops to were harvested and severed in the exact same manner. 3) It stopped this notion that God needed appeasement through sacrifice. As Kabir ji points out to Mullahs who carry out their Halal sacrifice: [B][FONT=Arial](SGGS p1350)[/FONT][/B] [B][I][FONT=Arial][COLOR=#ff0000]You seize a living creature, and then bring it home and kill its body; you have killed only the clay.[/COLOR][/FONT][/I][/B] [I][B][FONT=Arial][COLOR=#ff0000]The light of the soul passes into another form. So tell me, what have you killed?[/COLOR][/FONT][/B][/I] [B][I][COLOR=red][FONT=Arial]And what good are your purifications? Why do you bother to wash your face? And why do you bother to bow your head in the mosque?[/FONT][/COLOR][/I][/B] [B][I][COLOR=red][FONT=Arial]Your heart is full of hypocrisy; what good are your prayers or your pilgrimage to Mecca?[/FONT][/COLOR][/I][/B] [FONT=Arial][COLOR=black]4) If God has created everything then what is the point of sacrificing something he/she has created too him/her?. It is like me owning a choclate factory (and I make all the choclates in the world) and you giving me a choclate for a present. Makes no sense. The above shabad also highlights this point.[/COLOR][/FONT] [FONT=Arial]On a side note the essay highlights countless shabads that have words like Bismila, Halal etc thathave wrongly been misinterpretated by people as alluding to killing animal.........rather than alluding to meaningless sacrifice.[/FONT] [/QUOTE]
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Fools Who Wrangle Over Flesh
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