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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="hchohan" data-source="post: 49006" data-attributes="member: 4082"><p><strong><span style="font-size: 10px"><strong>Waheguru Ji Ka Khalsa, Waheguu Ji Ki Fateh</strong></span></strong></p><p> <strong><span style="font-size: 10px"></span></strong></p><p><strong><span style="font-size: 10px"></span></strong><span style="font-size: 10px">I read your article with great interest yesterday and I thought about posting a reply. It has served to firm up my belief even further.</span></p><p><span style="font-size: 10px">Just for background - My family and I are all vegetarian and would never consider anything different. We are a simple Sikh family and do not follow any kind of Sikh or other movement or sect as you may call it.</span></p><p><span style="font-size: 10px">I hope you don’t mind, but I humbly submit my personal comments concerning your article.</span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px"><strong>Fools who wrangle over flesh.</strong></span></p><p><span style="font-size: 10px">I am a fool for writing these comments, just as you are a fool for writing the original article. For I will not change your outlook on the issue just as though you will never change mine.</span></p><p><span style="font-size: 10px">Just as your eyewitness accounts show there has been a division of veg and non-veg in the sangat for centuries and it shows no sign of changing.</span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px"></span><strong><span style="font-family: 'Arial'"><span style="font-size: 10px"><strong>Mistranslation and Misrepresentation of The Sri Guru Granth Sahib Ji</strong> </span></span></strong></p><p><strong><span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></strong><span style="font-size: 10px">Which side of the sangat is doing this - can you or I, quoted scholars or giani's from either side of this issue claim you have complete understanding of the Guru, of Bani or of Waheguru..? Your analysis belongs to you and those who made it. However, if I were for a moment to take your analysis as correct then even then I see no justification for being non-veg just as you see no justification to be veg. </span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px"><strong>Spiritual Merit of Vegetarianism.</strong></span></p><p><span style="font-size: 10px">I do not believe there is much spiritual merit in being vegetarian - this is where I agree with many of the examples you have given. Vegetarianism alone is not a path to God. It is ones actions, love and devotion etc that brings one into union.</span></p><p><span style="font-size: 10px">For example: By my writing this response, to your writing your article and propagating our viewpoints to the community we have both forever committed something to the accounts of our life actions. </span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px"><strong>Meat</strong></span></p><p><span style="font-size: 10px">For me meat is meat no matter how you obtain it, slaughter it, kill it, cook it, prepare it etc. For me there is a clear distinction between what is a living creature of the Lord's infinite creation and what the Lord created as vegetation. If there are areas of any doubt in between for me it is best to avoid than partake.</span></p><p><span style="font-size: 10px">I know you have tried to tackle this subject in your essay and your interpretations - but for me none would convince me that I am not doing what is right.</span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px">So why not meat for me and many like me…?</span></p><p><span style="font-size: 10px">I believe that you cannot have Righteousness (Dharm) without first having compassion (Daya). To kill, directly or indirectly any living creature merely for food would mean that I have lacked Daya. Killing is occasionally a necessary act, but I cannot condone it merely in order to eat. I would rather starve for the Datar will provide all I need.</span></p><p><span style="font-size: 10px">I also believe in following the example our Guru's have shown us. They did not eat meat so I will not eat it.</span></p><p><span style="font-size: 10px">How can one type of meat be permissible and another not? Surely the answer to that is within the essence of Sikhism. </span></p><p> <span style="font-size: 10px"></span></p><p> <span style="font-size: 10px"></span></p><p><span style="font-size: 10px"></span></p></blockquote><p></p>
[QUOTE="hchohan, post: 49006, member: 4082"] [B][SIZE=2][B]Waheguru Ji Ka Khalsa, Waheguu Ji Ki Fateh[/B] [/SIZE][/B][SIZE=2]I read your article with great interest yesterday and I thought about posting a reply. It has served to firm up my belief even further. Just for background - My family and I are all vegetarian and would never consider anything different. We are a simple Sikh family and do not follow any kind of Sikh or other movement or sect as you may call it. I hope you don’t mind, but I humbly submit my personal comments concerning your article. [B]Fools who wrangle over flesh.[/B] I am a fool for writing these comments, just as you are a fool for writing the original article. For I will not change your outlook on the issue just as though you will never change mine. Just as your eyewitness accounts show there has been a division of veg and non-veg in the sangat for centuries and it shows no sign of changing. [/SIZE][B][FONT=Arial][SIZE=2][B]Mistranslation and Misrepresentation of The Sri Guru Granth Sahib Ji[/B] [/SIZE][/FONT][/B][FONT=Arial][SIZE=2][/SIZE][/FONT][SIZE=2]Which side of the sangat is doing this - can you or I, quoted scholars or giani's from either side of this issue claim you have complete understanding of the Guru, of Bani or of Waheguru..? Your analysis belongs to you and those who made it. However, if I were for a moment to take your analysis as correct then even then I see no justification for being non-veg just as you see no justification to be veg. [B]Spiritual Merit of Vegetarianism.[/B] I do not believe there is much spiritual merit in being vegetarian - this is where I agree with many of the examples you have given. Vegetarianism alone is not a path to God. It is ones actions, love and devotion etc that brings one into union. For example: By my writing this response, to your writing your article and propagating our viewpoints to the community we have both forever committed something to the accounts of our life actions. [B]Meat[/B] For me meat is meat no matter how you obtain it, slaughter it, kill it, cook it, prepare it etc. For me there is a clear distinction between what is a living creature of the Lord's infinite creation and what the Lord created as vegetation. If there are areas of any doubt in between for me it is best to avoid than partake. I know you have tried to tackle this subject in your essay and your interpretations - but for me none would convince me that I am not doing what is right. So why not meat for me and many like me…? I believe that you cannot have Righteousness (Dharm) without first having compassion (Daya). To kill, directly or indirectly any living creature merely for food would mean that I have lacked Daya. Killing is occasionally a necessary act, but I cannot condone it merely in order to eat. I would rather starve for the Datar will provide all I need. I also believe in following the example our Guru's have shown us. They did not eat meat so I will not eat it. How can one type of meat be permissible and another not? Surely the answer to that is within the essence of Sikhism. [/SIZE] [/QUOTE]
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Fools Who Wrangle Over Flesh
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