Maas Maas Kar Moorakh Jhagarhae Giaan Dhhiaan Nehee Jaanai.

(The fools keep arguing about meat, but are ignorant of divine wisdom and meditation)

{Page 1289}

What effect does eating or abstaining from meat have upon the spiritual development of a Jigyasoo?

For those Jigyasoos (seekers of divine truth) who are progressing ahead in their spirituality by the grace of the beneficence bestowed upon them by Daataa Kartaa (the provider and the creator; God), and as determined by their deeds in previous lifetimes, the question of what impact does eating or avoidance of meat have upon the Jigyasoo’s spiritual progress has always been a matter of debate. Is meat-eating forbidden as per Gurbani (Gurmat, i.e. Gur’s wisdom or God’s wisdom; Sri Guru Granth Sahib Ji)? Are the meat-eating human beings excluded from performing Bandagi (submission before God)? Is a meat-eating human being barred from receiving the illumination of Naam (the Name – representing God and all His Creation) in one’s Hirdha (Hirdha or Hirdha Kamal, located near heart, is one among the seven Sat Sarovars within a human’s body, and is part of one’s spiritual being)? Does a meat-eating person become ineligible to receive Gurprasad (Eternal Bliss and Eternal Grace)? Is a meat-eating human being disqualified to attain Suhag (acceptance in Divine Court as a devotee)? Is a meat-eating human being denied the Gurprasad of Naam? What harm does meat-eating cause in one’s Bandagi? These and many other similar questions effectively lead a Jigyasoo into many Bharams (misconceptions; incorrect religious notions and superstitions).

All these questions, which lay the foundation of grave Bharams in a human being’s mind, have forever been a subject of great controversy – not only for the Jigyasoos who walk the path of Bandagi, but also for the entire humanity. Because the both kinds of human beings, the meat-eaters and the Vaishnavs (Vaishnavites or worshipper of the Hindu god Vishnu; strictly vegetarians), abide in this world. Therefore this issue of eating or eschewing meat sometimes takes a sensitive form, and succeeds in fomenting tension and bitterness between the meat-eaters and the Vaishnavs.

It is wholly true that all kinds of Bharams create huge stumbling blocks in the progress of a Jigyasoo’s Bandagi. The destructive force of Bharams doesn’t let a human being’s Bandagi advance. Gurbani repeatedly stresses upon this Param Sat Tat (supremely true fact; an essential truth) that a human being trapped in Bharams doesn’t achieve spirituality.

The root cause of all Bharams is nothing but the deceitful web woven by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya); which keeps every human being – a Jigyasoo or a common person – entangled in Bharams. The human mind, being slave to Maya, remains constantly enmeshed in these Bharams and finally succumbs – wasting the life away trapped in disastrous web of Maya, never realising this Param Sat Tat – and forever keeps wandering in the cycle of the 8.4 million Juni’s (species). It is only because of Bharams that a human being remains stuck in the slavery of Maya in one’s day-to-day life, throughout one’s lifetime. Bharams alone are the root cause of the distractions in the human mind. Therefore it is extremely important to understand what a Bharam is, and what a Bharam signifies; and it is immensely easy to understand this. That which isn’t Sat (Eternal Truth; God Himself) is a Bharam. That which is Asat (not Sat; against Sat) is a Bharam. That which is a lie is a Bharam. That which doesn’t pass the criterion of Gurbani is Asat; and is a Bharam. Gurbani is the scales of Puran Sat (Absolute Eternal Truth). Therefore any matter that doesn’t prove true when weighed in the scales of Puran Sat Tat (essence of Puran Sat) will be treated as Asat; and if such a matter is adopted in life, it will turn the human mind into a prey to Bharams; and will destruct and destroy the human being by destining him or her to sorrows and distresses.

Bharamae Bhoolaa Dhukh Ghano Jam Maar Karai Khulehaan.

(“The Bharams-stricken shall suffer terrible pain, and shall be meted out a rigorous punishment by the messengers of death.”)

(Page 21)

It is an edict of Gurbani that a human being steeped in Bharams has to face grave sufferings and distresses. Because, under the slavery of Maya, the human being falls into Bharams that cause him or her to carry out Asat Karam (untruthful deeds; deeds against Sat); and the punishment for such deeds brings the human being into the court of Dharam Raj (the god of Dharam; the Divine Judge who determines one’s next Juni or life-form based upon one’s record of good and bad deeds. Those who abide in Naam Simran are beyond the adjudication of Dharam Raj. Instead they are escorted by him into the next higher realms of Truth) where the messengers of death carry out one’s rigorous sentence. Trapped in the web of Bharams created by Maya, the human being performs all kinds of Asat Karam. All deeds carried out under the Rajo and Tamo Birti of Trigun Maya (Triple-aspect Maya; Maya is characterized by three Birtis or tendencies: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachments and pride) are Asat Karams. That is to say, all deeds performed to satisfy one’s Trishna (worldly desires) and carried out under the influence of lust, anger, greed, attachments and pride are Asat Karams. In accordance with the supremely powerful and divine Vidhan (constitution, set of laws) of Karma (destiny determined by one’s good and bad deeds) a human being has to account for these Kur Karams (false deeds; Asat Karams) by becoming destined to a life filled with sorrows and distresses. These sorrows and distresses alone in one’s lifetime constitute the rigorous punishment of the human being, as determined by the divine Hukam (Divine Order or Will).

Bharamae Bhoolaa Thath Na Jaanai.

(“The Bharams-stricken fails to grasp the essence of reality.”)

(Page 113-114)

A human being who is led astray by Bharams cannot grasp Sat Tat (the essence of Sat; essential truth); nor can a human being trapped in Bharams attain Sat Tat. The basic reason for this is because the Bharams-stricken human beings remain entangled in the web of Maya and, believing this web of Maya to be the true reality, continues to indulge in Asat Karams. Sat Tat cannot be grasped while one is engaged in deeds of Asat. Because, understanding Sat Tat is nothing but acquiring Gurprasad; and Gurprasad is acquired only by those who occupy themselves in performing the deeds of Sat. By Sat Tat is implied the Gurprasad of Sat Naam (Truth as a manifestation of the Name of God), the Gurprasad of Sat Naam Simran (meditation upon Sat Naam), the Gurprasad of Sat Naam Di Kamai (putting Sat Naam to practice in one’s life), the Gurprasad of Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). By Sat Tat is implied the attainment of Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop (the infinite divine power lying beyond the three attributes of Maya) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), and attainment of Puran Brahm Gyan (entire divine wisdom) and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways), attainment of Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) and attainment of Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) in one’s Hirdha.

Bharamae Bhoolaa Dheh Dhis Dhhaavai. Nimakh Maahi Chaar Kunt Firi Aavai.

(“The Bharams-stricken wanders in all ten directions. In an instant, one’s mind goes to the four corners of the world and comes back again.”)

(Page 277)

The mind of a Bharams-stricken human being keeps getting distracted each and every moment. A human mind is never quiet. A human mind constantly chatters. A human mind is never without thoughts and ideas. These thoughts – good or bad – never let the human mind be quiet. A human mind constantly drifts in all possible directions. That is to say, wherever a human being might be upon earth, his or her mind moves so fast as to cover the distance of thousands of miles in any direction in just a moment. As an example, the mind of a human being sitting in America takes just a moment to travel back to his or her old village and old community in India, and after giving rise to many thoughts and ideas, is back again in America the very next moment. Everybody among us encounters such experiences everyday in one’s life. This is the Param Sat Tat that Satguru Sahib (Truth Guru; the ten Satguru Avatars are known as Satguru Sahibs) reveals in this Shabad (divine words) of Gurbani. The cause of this constant wandering of the human mind is nothing but Bharams within the human mind, instilled by the slavery of the Rajo and Tamo Birtis of Maya. The devastating forces of the Rajo and Tamo Birtis of Maya are in themselves a contraption to constantly forge Bharams in the human mind; which never lets the human mind be calm. This is why this disastrous force of Bharams has been termed as the biggest obstacle in the Bandagi of a Jigyasoo.

Bharamae Bhoolaa Sabh Jag Firai Manamukh Path Gavaaee. ||5||

(“The Bharams-stricken wanders the entire world as a self-willed Manmukh, and loses one’s respect.”)

(Page 425)

In this supremely powerful Shabad of Gurbani, the devastating force of Bharams is explained in greater depth. The human beings who are slaves to Maya and waste their lifespan away stuck in Bharams have been termed as Manmukhs (self-willed; self-centred) in this Shabad. This Shabad also reveals this Puran Sat Tat that the whole world abides in this snare of Maya. It means that all the human beings in this world abide in the Rajo and Tamo Birtis of Maya, and follow the path of nothing but Bharams in their lives. Therefore all the human beings of this world are Manmukhs. The human beings who embrace Manmat (own wisdom, as opposed to Gurmat or God’s wisdom) are Manmukhs. The deeds carried out by such human beings are Asat Karams. Their deeds are the deeds of Asat. For this reason, they are not accorded any respect in Dargah (Divine Court). It implies that all the human beings in the world, stuck in Bharams, are Manmukhs and are deprived from attaining spirituality.

Bharam Bhoolae Nadhar Na Aavanee Manamukh Andhh Agiaanee.

(“The Bharams-stricken doesn’t receive God’s kind eye upon him; self-willed he lives in the darkness of ignorance.”)

(Page 514)

Eih Jagath Bharam Bhulaaeiaa Viralaa Boojhai Koe. ||1||

(“The whole world is struck by Bharams; only a rare being realizes this.”)

(Page 558)

Bharamae Bhoolaa Saakath Firathaa.

(“The Bharams-stricken has no faith and is left to wander.”)

(Page 739)

A human being who is struck by Bharams fails to achieve Gurprasad. A human being who is frittering away one’s lifetime in Bharams, a human being who has turned Manmukh because of being stuck in Bharams is a human being trapped in the darkness of ignorance, and being besieged by this darkness of ignorance fails to achieve the Nadar (kind eye; divine grace and blessings) of Sat Par Brahm Pita Parmeshwar. By Nadar is meant the attainment of Karam (His benevolence), Gurkirpa (eternal grace) and Gurprasad. A human being who is caught in Bharams is Sakat (unbeliever, with a deliberate intent). By Sakat is implied one who is an unbeliever; one who is disconnected from Sat Par Brahm Pita Parmeshwar; all whose deeds are Asat; one who doesn’t even remotely see any prospect of achieving Gurprasad in one’s lifetime. Such a human being spends one’s entire lifespan trapped in Bharams, and thus wastes away one’s precious gem of a life. Rare is a person who comes to realize this disastrous power of Bharams. The web of Maya is so forceful as to keep a common being from coming to this realization. Only a human being who focuses one’s attention upon Sato Birti is endowed with the grace of Sat Par Brahm Pita Parmeshwar and is able to realize this deleterious trap of Bharams. Only such a human being acquires Gurprasad, and succeeds in accomplishing one’s Bandagi by the grace of the supreme power of Gurprasad.

Bharams prevalent in the world are the cause of the biggest hindrance in the path of Bandagi. Bharams give rise to Dubidha (double-mindedness, distortions and distractions of mind, disbeliefs) in the life of a human being. A human Hirdha mired in Dubidha can never possess complete faith, love and trust in Gur (God) and Guru (teacher and mentor – one who has accomplished Bandagi and attained Jeevan Mukti and is divinely ordained to lead others on the path of Bandagi and Mukti). The blessed Satguru incarnate the Fifth Patshah Ji bestows Puran Brahm Gyan about Dubidha and guides the whole humanity through this Salok (verse):

Gourree Mehalaa 5.

Jo Eis Maarae Soee Sooraa. Jo Eis Maarae Soee Pooraa.

Jo Eis Maarae Thisehi Vaddiaaee. Jo Eis Maarae This Kaa Dhukh Jaaee. ||1||

Aisaa Koe Je Dhubidhhaa Maar Gavaavai. Eisehi Maar Raaj Jog Kamaavai. ||1|| Rehaao.

Jo Eis Maarae This Ko Bhao Naahi. Jo Eis Maarae Su Naam Samaahi.

Jo Eis Maarae This Kee Thrisanaa Bujhai. Jo Eis Maarae Su Dharageh Sijhai. ||2||

Jo Eis Maarae So Dhhanavanthaa. Jo Eis Maarae So Pathivanthaa.

Jo Eis Maarae Soee Jathee. Jo Eis Maarae This Hovai Gathee. ||3||

Jo Eis Maarae This Kaa Aaeiaa Ganee. Jo Eis Maarae Su Nihachal Dhhanee.

Jo Eis Maarae So Vaddabhaagaa. Jo Eis Maarae Su Anadhin Jaagaa. ||4||

Jo Eis Maarae Su Jeevan Mukathaa. Jo Eis Maarae This Kee Niramal Jugathaa.

Jo Eis Maarae Soee Sugiaanee. Jo Eis Maarae Su Sehaj Dhhiaanee. ||5||

Eis Maaree Bin Thhaae Na Parai. Kot Karam Jaap Thap Karai.

Eis Maaree Bin Janam Na Mitai. Eis Maaree Bin Jam Thae Nehee Chhuttai. ||6||

Eis Maaree Bin Giaan Na Hoee. Eis Maaree Bin Jooth Na Dhhoee.

Eis Maaree Bin Sabh Kichh Mailaa. Eis Maaree Bin Sabh Kichh Joulaa. ||7||

Jaa Ko Bheae Kirapaal Kirapaa Nidhh. This Bhee Khalaasee Hoee Sagal Sidhh.

Gur Dhubidhhaa Jaa Kee Hai Maaree. Kahu Naanak So Breham Beechaaree. ||8||5||

(“One who kills it is a brave warrior. One who kills it is a perfect being.

One who kills it gains praise. One who kills it rids oneself of sufferings.

One who kills Dubidha earns Raj Jog, i.e., is united with the divine while enjoying worldly pleasures.

One who kills it has no fear. One who kills it is immersed in Naam.

One who kills it quenches one’s desires. One who kills it is acclaimed in Dargah.

One who kills it is wealthy. One who kills it earns respect.

One who kills it is an ascetic. One who kills it attains deliverance.

One who kills it is a harbinger of fortune. One who kills it is abidingly wealthy.

One who kills it is fortunate. One who kills it is conscious day and night.

One who kills it attains deliverance while still in physical body. One who kills it leads a life of purity.

One who kills it is supremely wise. One who kills it meditates in deep concentration with spiritual calm.

Without killing it one doesn’t attain understanding; even if one performs tens of millions of rituals, recitations, renunciations or meditations.

Without killing it one doesn’t escape the cycle of life & death. Without killing it one remains in the clutches of death.

Without killing it one doesn’t gain wisdom. Without killing it one isn’t cleansed.

Without killing it everything is impure. Without killing it everything is doomed.

Those upon whom God, the treasure of kindness, showers His grace are liberated and fulfil their aims.

Nanak says they, whose Guru demolishes their Dubidha, are immersed in the thoughts of divine”)

(Sri Guru Granth Sahib 237)

Dubidha causes a human being’s Bandagi to remain unaccomplished. Double-mindedness holds a human being from accomplishing one’s Bandagi. Only by single-mindedness and single-consciousness it is possible to accomplish one’s Bandagi. The blessings of single-mindedness and single-consciousness are Gurprasad. Those human beings who receive Gurprasad extricate themselves out of their Dubidha by the grace of Gurkirpa, receive divine blessings of complete faith, love and trust in Gur and Guru, and accomplish their Bandagi. The human beings who vanquish their Dubidha attain Puran Brahm Gyan. A human being who vanquishes one’s Dubidha:

1) Is a “Soora” (“warrior”), i.e. such a human being becomes a Soorma (valiant), because such a human being conquers lust, anger, greed, attachments, pride and Trishna. It means that the human being who vanquishes Dubidha achieves triumph over Maya.

2) Becomes a “Poora” (“complete”). It means that the human being who vanquishes Dubidha achieves one’s Andherla Teerath (pilgrimage of the inner self), practises Puran Sachyari Rehat (complete compliance with Absolute Truth) of Hirdha and attains Puran Awastha (state of spiritual perfection).

3) Is acclaimed in Dargah. A great human being who is honoured in Dargah also earns respect upon the earth. Such a human being gains a Sangat (congregation, following of multitudes). Through such a human being, many people on earth reap the benefits of Parupkars (selfless acts for benefaction of humanity, including leading them to a Sant Hirdha capable of bestowing Naam) and Maha Parupkar (Seva of offering Jee-a Daan, i.e. guiding the mankind on the path of Bhagati and Jeevan Mukti. Such a Seva is performed by a Sant Hirdha).

4) Has all one’s sorrows and distresses come to an end. A human being who vanquishes Dubidha takes one’s Bandagi to the state of accomplishment, earns Raj Jog (state of union with divine while enjoying worldly pleasures) and turns one’s life into a success. Raj Jog implies that the human being achieves triumph over Maya and gains respect of Dargah while leading a worldly life engaged in domestic affairs.

5) Becomes a Nirbhao (fearless). It means that one who vanquishes Dubidha is rid of the traps of Maya. Such a human being becomes disinterested in worldly relations and materials and is freed of the bonds of attachments.

6) Naam permeates every cell of such a human being’s body. All one’s Bajjar Kapats (divine doors that channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated and one’s entire body is suffused with Amrit (our essence or the life-element; soul).

7) All Ridhi-Sidhis (supernatural powers; these come at a very early stage of Bandgi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh) and the divine treasures come under the command of such a human being. It means that a human being who vanquishes Dubidha is served by the Ridhi-Sidhis, who keep themselves at one’s beck and call. Maya turns into a slave of such a human being. Such a person attains honour in Dargah, and is respected on earth as well.

8) Attains Jeevan Mukti (deliverance from the cycle of life & death; salvation). Such a human being gains all divine treasures. Such a human being is ordained with the Gurprasad of Seva of Parupkar and Maha Parupkar. Such a human being is greatly fortunate. He or she forever attains the state of Sehaj Samadhi (deep concentration with spiritual calm – a constant state of uninterrupted Samadhi – day and night, sleeping or awake, eyes open or closed – the human being at all times is in the state of Samadhi.  Those who attain such a state of spirituality and achieve Param Padvi are called as a Satguru, a Puran Sant, a Puran Brahm Gyani or a Puran Khalsa.  All the sensory organs and all the action organs of such a human being come under the Puran Hukam of Akal Purakh, and he or she enters the state of a continuous Samadhi, or Sehaj Samadhi.  Everything the human being utters while in Sehaj Samadhi is in accordance with the Puran Hukam, regarded as the divine words, and treated as Gurmat as well as Gurbani.  Whatever such a human being utters is no different than what Gurbani says, because everything he or she utters is Puran Brahm Gyan, or divine wisdom.  This is why these words are also called as Sat Bachans; and such words come true when adopted in our daily lives.  One shouldn’t choose to ignore these words. An opportunity to follow these words should be treated as a divine blessing). The words of such a great being turn into divine words. He or she attains Puran Brahm Gyan. He or she attains Puran Tat Gyan. He or she attains Atam Ras Amrit.

The Bandagi of a person struck by Dubidha is not accepted in Dargah. However much the Dubidha-sricken person might perform Jap’s (recitations) and Tap’s (meditations), his or her Bandagi is not approved by Dargah. Because any Seva performed when the human being is being ruled by Dubidha isn’t carried out with single-mindedness and single-consciousness, and therefore such a Seva is not acceptable in Dargah. This is why such religious rites and rituals are of no value before Dargah, and by performning such rituals the human being isn’t released from the bonds of life & death. A Dubidha-stricken human being is unable to rid oneself of the grime covering one’s mind. The disastrous grime of the evils doesn’t wash off one’s mind and as a result the human being cannot become free from the bonds of life & death. Only those human beings upon whom Sat Par Brahm Pita Parmeshwar bestows His kindness are blessed with His Gurkirpa and Gurprasad, extricated from their Dubidha and turned into Ik Drisht (seeing all as equal, non-discriminatory). Only an Ik Drisht human being attains Jeevan Mukti. Only an Ik Drisht human being attains Puran Brahm Gyan. Only an Ik Drisht human being attains Atam Ras Amrit.

Thus Bharams lead one astray from the path of Puran Sat. Bharams lead one away from Gurmat. Bharams lead one on to the path of wrong deeds. As the termites eat away the wood, Bharams destroy one’s life of Parmarath (pursuit of the supreme objective, e.g. spirituality and salvation).

 “Kharae Parakh Khajaanai Paaeihi Khotae Bharam Bhulaavaniaa. ||6||”

(“You, O God, place the genuine ones in your treasures, and send the disingenuous ones to wander in Bharams.”)

(Sri Guru Granth Sahib 119)

The Bharams-stricken people are disingenuous persons. The persons who come to grasp the Param Sat Tat extricate themselves from their Bharams and become deserving of the divine treasures. When a human being acquires the Gurprasad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi and is immersed in one’s Bandagi, one often has to pass through several difficult trials of Maya in order to prove one’s faith, love and trust in Gur and Guru. Those human beings who get through all the trials given by Sat Par Brahm Pita Parmeshwar with the supreme power of their limitless faith, love and trust are forever acclaimed in Dargah. Those who best all these trials of Maya have their Bandagi approved in Dargah and, having accomplished their Bandagi, attain honour in Dargah. It is entirely true that many people receive the divine blessing of Gurprasad, but rare is a person who completely practises it in one’s life. Those human beings who, even after acquiring Gurprasad, fail to ace these trials of Maya and allow Maya to trap them into Bharams fail to accomplish their Bandagi. Some Jigyasoos even come very close to accomplishing their Bandagi before stumbling and losing away all their gains. Therefore walking the path of Bandagi is said to be equivalent to walking the edge of a sword. Only the human beings possessing boundless faith, love and trust in Gur and Guru accomplish their Bandagi. If there is a crack in the boundless faith, love and trust in Gur and Guru, it destroys everything. Some human beings stumble just before taking the last step of their Bandagi; the reason being their experience of the supreme powers of Sat Par Brahm Pita Parmeshwar. They assume that now they have obtained everything that they had set out for, and they no longer need a Guru. With this assumption, they get enthralled in these supreme powers of Sat Par Brahm Pita Parmeshwar and fritter away their faith, trust and love in their Guru. This crack in their faith, love and trust bolsters their Suksham (spiritual) pride and, instead of attributing all their achievements to their Guru they lose everything by being caught up in their pride. Thus even after attaining this high state, such human beings squander everything by not getting through these trials of Maya.

“Gur Poorai Sabh Bharam Chukaaeiaa.

Har Simarath Naanak Sukh Paaeiaa. ||4||8||77||”

(“A perfect Guru dispels all Bharams.

Nanak says, in Simran of God I find pleasure”)

(Sri Guru Granth Sahib 178)

“So Sathigur Dhhan Dhhan Jin Bharam Garh Thorhiaa.”

(“Blessed is the Satguru who demolishes the fortress of Bharams.”)

(Sri Guru Granth Sahib 522)

Only a Poora Guru can banish all Bharams from a Jigyasoo’s mind. Only a Satguru can repudiate all Bhrarams of a human being and free the human being from all Bharams. Only a Guru who is Puran (perfect) has the capacity to refute all Bharams of a Jigyasoo. Therefore those who worship a Poora Guru have all their Bharams eradicated by the Satguru. Those who dedicate their body, mind and earthly possessions at the feet of the Satguru have their faith, love and trust in Guru achieve boundlessness; and this supremely immense power of boundless trust, faith and love earns them the approval of Dargah.

The blessed Satguru incarnate Nanak Patshah Ji (Guru Nanak Ji) with immense kindness clearly refutes all Bharams concerning meat-eating in Gurbani. The blessed Satguru Patshah Ji reveals the significance of meat in this supremely powerful Shabad:

Salok Ma 1.

Pehilaan Maasahu Ninmiaa Maasai Andhar Vaas. Jeeo Paae Maas Muhi Miliaa Hadd Chamm Than Maas.

Maasahu Baahar Kaddiaa Manmaa Maas Giraas. Muhu Maasai Kaa Jeebh Maasai Kee Maasai Andhar Saas.

Vaddaa Hoaa Veeaahiaa Ghar Lai Aaeiaa Maas. Maasahu Hee Maas Oopajai Maasahu Sabho Saak.

Sathigur Miliai Hukam Bujheeai Thaan Ko Aavai Raas. Aap Chhuttae Neh Chhootteeai Naanak Bachan Binaas. ||1||

(“In the beginning, one is conceived by the flesh and one dwells in the flesh. When one takes birth, one’s mouth is of flesh and one’s bones, skin and body are of flesh.

One emerges from flesh, and from flesh one receives the morsel of food. The mouth is flesh; the tongue is flesh; the breath abides in the flesh.

When one grows up, one gets married, and brings flesh home. Flesh originates from flesh; all relatives are flesh.

When one meets the Satguru, one comes to realize God’s Hukam and finds pleasure. Nanak says, one cannot find deliverance by oneself (i.e. without a Satguru) – one’s own words are ruinous.”)

(Page 1289)

According to Gurbani, the human body is formed from the five elements. When the human body relinquishes life, these five elements go back and merge with their origins. Gurbani exhibits this Param Sat Tat:

Paanch Thath Ko Than Rachiou Jaanahu Chathur Sujaan.

Jih Thae Oupajiou Naanakaa Leen Thaahi Mai Maan. ||11||

(“The body is formed out of the five elements; know this well, O the clever and wise one.

Nanak says, accept it that you will merge back into the elements that you are born from.”)

(Page 1427)

Panch Dhhaath Kar Puthalaa Keeaa. Saahai Kai Furamaaeiarhai Jee Dhaehee Vich Jeeo Aae Paeiaa. ||1||

(“He made the idol from the five elements. By His command, the soul entered the body and made it come alive.”)

(Page 1007)

Panch Bhooth Sach Bhai Rathae Joth Sachee Man Maahi.

(“The five elements (that form the body) are governed by Sat; the Jyot (divine light; soul) of Sat resides in the mind.”)

(Page 19-20)

Furthermore, Gurbani also explicitly portrays this Param Sat Tat that the entire Creation is formed out of these five elements alone. Each and every entity in the Creation is made out of nothing but these five elements.

Har Aapae Panch Thath Bisathhaaraa Vich Dhhaathoo Panch Aap Paavai.

(“God Himself has made this expanse of the five elements; He Himself infuses the five senses into the physical being.”)

(Page 719)

Panch Thath Kar Thudhh Srisati Sabh Saajee Koee Chhaevaa Kario Jae Kichh Keethaa Hovai.

(“You made the five elements; and from these You made the entire Creation; if anyone is so capable, let him create a sixth.”)

(Page 736)

The foundation of the construction of the human body is the flesh, bones, skin and blood etc. And the basis of the flesh, bones, skin and blood are the five elements. These five elements are: Air, Water, Earth, Fire and Sky. All these five elements (which are mutually antagonistic, such that air and fire do not go together, water and fire do not mix, and so on), in accordance with the Vidhan made by Sat Par Brahm Pita Parmeshwar and under His Puran Hukam (Absolute Divine Will), take the form of a human body in the womb of the mother by the unification of the blood of the mother (whose body is made out of these five elements) and the sperm of the father (whose body too is made from these five elements); and a new human being is born from within the womb of the mother. Before taking birth, the child begins in the mother’s womb, which is made of flesh, from the size of a microbe and gradually takes the form of a complete human body with all human limbs. The entire development of the child’s body is accomplished inside the mother’s womb of flesh, and by receiving all the nourishment from the flesh. In this way a child takes birth in the form of flesh (of five-elements) from the mother’s body, which made of flesh (of five-elements). When a newborn comes out of the mother’s womb, she even receives her diet from the mother’s breasts (of flesh). Her mouth is made of flesh, her tongue is made of flesh, and her entire body is built with bones, flesh and skin. The supreme force of the human breath too appears within this figure made of flesh, and provides the basis of its life. Not just this, but this figure of flesh is also blessed by Sat Par Brahm with five sensory organs, five action organs, Param Jyot (the divine light; soul) and all the treasures of all spiritual supreme powers (the seven Sat Sarovars) which are present within itself.

Just as the formation of the human body takes place by the unification of these five elements, in the same way the nurturing and the development of the human body too is accomplished by these five elements alone. That is to say, even the food for the human being is produced by these five elements. Not just this, but the origin of all the creatures, animals and all the plant-life in the universe takes place out of these five elements alone. When a human being dines, and when the food so dined is digested, then the human body assimilates within itself the elements that it needs from the consumed food, and discards the rest of the food in the form of excretion. In this way when the human body grows with the help of these five elements, then with advancement in age it expands in size and enters its youth. At this stage, the human being enters marriage, and brings home more flesh (in the shape of a wife or a husband) from this marriage. It means that the whole process of creation of living beings in the entire Creation is constantly carried out by the flesh. In this fashion, all the friends, acquaintances and relations of a human being come into existence only because of this amazing and divine game of the flesh. The whole family and the relationships are nothing but an act of the flesh.

Since the nurturing of the human body takes place by ingesting the five elements, therefore all the food grains that a human being consumes as food have as their basis nothing but these five elements. That is to say, all food grains, all eatables, all meals are made out of these five elements alone. Be it the meat of an animal or the bread made from wheat; be it the greens or the vegetables of all kinds or the fruits of every variety; all types of food materials are constituted from nothing other than these five elements. A human being grasps this entire divine mystery (the glory of the five elements) in the whole universe only when he or she is granted admission in the Sat Sangat (congregation in the presence of Sat; or in presence of those who have attained Jeevan Mukti, and thus are part of Sat) of a Poora Satguru (perfect Satguru). Only a Poora Satguru, who is a Puran Brahm Gyani (in possession of Puran Brahm Gyan) and a bestower of Gurprasad, can bless a human being with the comprehension of this Param Sat Tat. Only a Poora Satguru possesses the Brahm Gyan of this Param Sat Tat about the magnificence of the five elements; and a human being can acquire this Brahm Gyan only by seeking shelter at the feet of a Poora Satguru, by seeking the divine aegis of a Poora Satguru, by receiving Gurprasad, and while performing one’s Bandagi. These five elements, while being mutually opposite to each other, clearly manifest themselves in the creation of the living beings and the flora & fauna in the entire universe under the divine Hukam of Akal Purakh (Immortal Being; God) Sat Par Brahm Pita, and facilitate the formation and sustenance of the 8.4 million species. When a human being comes to understand this divine Hukam by the Gurprasadi Gurkirpa (eternal grace sanctified by Gur and Guru) of a Poora Satguru, he or she is rid of Bharams about eating or avoiding the animal flesh. When a human being comes to comprehend the grandeur of this divine mystery behind the five elements by the Gurprasadi Gurkirpa of a Poora Satguru, all of his or her Bharams about non-vegetarianism and vegetarianism are demolished and he or she is rid of this Dubidha. Therefore as long as a human being is stuck in Bharams about eating or refraining-from-eating flesh, and pointlessly debates upon this issue, he or she comes to no good. The reason being that the sole cause of these Bharams is one’s ignorance, lack of understanding of the (above mentioned) Param Sat Tat and unawareness about the divine Hukam (the glory of five elements).

The blessed Satguru incarnate Nanak Patshah Ji reaffirms the above described Param Sat Tat in this Salok of Gurbani:

Ma 1.

Maas Maas Kar Moorakh Jhagarhae Giaan Dhhiaan Nehee Jaanai.

Koun Maas Koun Saag Kehaavai Kis Mehi Paap Samaanae.

Gaindaa Maar Hom Jag Keeeae Dhaevathiaa Kee Baanae.

Maas Chhorh Bais Nak Pakarhehi Raathee Maanas Khaanae.

Farh Kar Lokaan No Dhikhalaavehi Giaan Dhhiaan Nehee Soojhai.

Naanak Andhhae Sio Kiaa Keheeai Kehai Na Kehiaa Boojhai.

Andhhaa Soe Ji Andhh Kamaavai This Ridhai Si Lochan Naahee.

Maath Pithaa Kee Rakath Nipannae Machhee Maas Na Khaanhee.

Eisathree Purakhai Jaan Nis Maelaa Outhhai Mandhh Kamaahee.

Maasahu Ninmae Maasahu Janmae Ham Maasai Kae Bhaanddae.

Giaan Dhhiaan Kachh Soojhai Naahee Chathur Kehaavai Paanddae.

Baahar Kaa Maas Mandhaa Suaamee Ghar Kaa Maas Changaeraa.

Jeea Janth Sabh Maasahu Hoeae Jeee Laeiaa Vaasaeraa.

Abhakh Bhakhehi Bhakh Thaj Chhoddehi Andhh Guroo Jin Kaeraa.

Maasahu Ninmae Maasahu Janmae Ham Maasai Kae Bhaanddae.

Giaan Dhhiaan Kachh Soojhai Naahee Chathur Kehaavai Paanddae.

Maas Puraanee Maas Kathaebanaee Chahu Jug Maas Kamaanaa.

Jaj Kaaj Veeaahi Suhaavai Outhhai Maas Samaanaa.

Eisathree Purakh Nipajehi Maasahu Paathisaah Sulathaanaan.

Jae Oue Dhisehi Narak Jaandhae Thaan Ounh Kaa Dhaan Na Lainaa.

Dhaenadhaa Narak Surag Laidhae Dhaekhahu Eaehu Dhhingaanaa.

Aap Na Boojhai Lok Bujhaaeae Paanddae Kharaa Siaanaa.

Paanddae Thoo Jaanai Hee Naahee Kithhahu Maas Oupannaa.

Thoeiahu Ann Kamaadh Kapaahaan Thoeiahu Thribhavan Gannaa.

Thoaa Aakhai Ho Bahu Bidhh Hachhaa Thoai Bahuth Bikaaraa.

Eaethae Ras Chhodd Hovai Sanniaasee Naanak Kehai Vichaaraa. ||2||

(“The fools keep arguing about meat, but are ignorant of divine wisdom and meditation.

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

One kills the rhinoceros and performs rituals of yajna in order to please the gods.

One renounces meat, and covers one’s nose when near it, but devours human beings at night.

One makes a display (of renouncing meat), but is ignorant of wisdom and meditation.

Nanak says, one cannot preach to such blindly ignorant people. Even if preached, they do not understand.

Such people alone are blind, who practise ignorance in their lives. They lack the capacity to see with their hearts.

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

But when men and women meet at night, they join in the flesh.

We are conceived in the flesh, we are born of the flesh; we are nothing but vessels made of flesh.

The Pandits know nothing of divine wisdom and meditation, but pose themselves as wise.

The meat from outside is bad, but the people at home, though made of flesh, are good.

All living beings and creatures are of flesh; the soul resides within the flesh.

They, whose guru is blindly ignorant, eat the inedible and throw away the edible.

We are conceived in the flesh, we are born of the flesh; we are nothing but vessels made of flesh.

The Pandits know nothing of wisdom and meditation, but call themselves wise.

Meat-eating is in accordance with the Puranas, and the holy books. Meat-eating has been practised throughout the four Yugas.

Meat-eating goes well as a part of the yajnas, rituals and marriages.

Men and women, kings and emperors are born of meat.

If you think they are hell-bound, do not accept their charity.

The donor goes to hell, but the receiver finds heaven – behold this paradox.

The Pandit doesn’t himself understand, but preaches to others. He is wise indeed.

The Pandit doesn’t even have a grasp of the origin of meat.

The food grains, cotton, sugarcane are all produced from water. The three worlds originate from water.

Water is beneficial in many ways. Water takes many forms.

Nanak reflects and concludes that one should forsake the pleasures and become a Sanyasi (hermit).”)

(Page 1289-1290)

The blessed Satguru incarnate Nanak Patshah Ji terms such a human being as fool who considers oneself as learned (having renounced meat-eating) and wastes one’s energy in debating the matter of eating or avoiding meat. The human being who renounces meat-eating and calls oneself as Pandit (scholar of religious teachings; learned) is described as a fool by Satguru incarnate the blessed Nanak Patshah Ji. Without Dhyan (Simran of Naam – with deep concentration, and detachment from all-else), a human being cannot acquire Brahm Gyan. The state of Dhyan is a very high spiritual state. This state is attained with Gurprasad. After acquiring Gurprasad, when the Bandagi of the human being reaches the high state of Karam Khand (the stage of receiving divine benignity or grace); and when the human being attains Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness); and when one practises Sat Naam while in the state of Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space); then all one’s Bajjar Kapats are opened, Naam permeates every cell of one’s body; and it is at this stage that the human being attains the state of constant, uninterrupted Simran (meditation).  It is at this supremely powerful state of Dhyan that the Bandagi of the human being finds approval of Dargah, and the human being achieves Darshan of the Nirgun Saroop of Akal Purakh and attains Puran Brahm Gyan. Thus, only a human being who doesn’t attain this supremely powerful state of Gyan Dhyan (wisdom and meditation) thinks of oneself as a quitter of meat-eating (learned) and displays one’s foolishness by indulging in the debate about eating-or-renouncing meat. With this Param Sat Tat as the basis, one comes to the conclusion that a Jigyasoos ought to stay away from these Bharams concerning meat-eating.

Since the basis of origin of green leafy vegetables is the five elements; and the meat too originates from the five elements; then what’s the difference between the vegetables and the meat? And consuming of which one of the two is an act of sin? In accordance with the magnificence of the five elements described above, there is no difference between the meat and the vegetables. Therefore the Sat Karam is to inscribe this Puran Brahm Gyan in one’s Hirdha, to keep within this Brahm Gyan and to act upon this Brahm Gyan in one’s everyday life. A large number of vegetarian human beings present the argument that meat-eating entails killing of the animals, and a meat-eating person shares the crime of the killing of the animals. It is true that the meat is obtained only through killing of the animals. But it is also true that there is life in the plants of the vegetables; and the vegetables too are obtained only by hacking the plants. These arguments and counter-arguments are endless, and are neither conclusive nor productive. It is to put an end to these debates and controversies and arguments and counter-arguments that the blessed Satguru incarnate Nanak Patshah Ji, through these Saloks, bestows the Puran Brahm Gyan upon the entire humanity that it is foolishness to even enter the debate about eating-or-abjuring meat. Therefore, instead of committing such foolishness, we should walk the path of achieving the state of “Gyan Dhyan”.

In the olden times too, in order to please the gods and goddesses, many people performed sacrificial yajnas (ritualistic prayers and offerings) and sacrificed animals (rhinoceros’). Even in today’s times, at many places one comes across the instances of animal-sacrificing (goats etc.) for pleasing gods and goddesses. It shows that on the one hand the human beings make pretence of pursuing the path of Parmarath and make sham displays of renouncing meat, and on the other hand the same hypocritical human beings make visits to the temples of gods and goddesses and sacrifice animals in order to fulfil their objective of Parmarath. Satguru Sahib calls such human beings as hypocrites who, of their own accord, renounce meat-eating and if they see raw meat around them, cover their noses so that the smell of the dead animal doesn’t enter their nostrils and desecrate them. By hypocrites is meant the people who are Bharams-stricken and whose lives are consumed by Dubidhas. Only a human being who has attained Sach Khand (the realm of ultimate, absolute truth) isn’t a hypocrite. Entire rest of the humanity, by virtue of being a victim of Bharams and slave to Maya, abides in hypocrisy. Only a human being who has vanquished Maya and has extricated oneself from Bharams and Dubidhas is the one who has attained Sach Khand, and is no longer a hypocrite. In today’s world there is no dearth of such greatly hypocritical people who are overwhelmed with Bharams about the eggs and the vessels; and instead of turning their life into a pursuit of Parmarath, are bent upon destroying it. It means that, in many families one comes across the spectacles of separate sets of vessels being kept for those eating meat and eggs, and for those who are vegetarians (making a false pretence of walking the path of Parmarath). Some people believe in being so strict as to regard the mere touching of an egg as being a grave sin. Such hypocritical human beings are trapped in Bharams and mired in Dubidhas, and instead of getting closer to achieving Parmarath, are wasting away their lives entangled in the web of Maya. Because such people, under their ignorance and being unaware of “Gyan Dhyan”, indulge in slandering others; make plots behind other’s back; rob others of their rights; and living under the slavery of Maya (lust, anger, greed, attachments, pride and Trishna), commit Asat Karams and fritter away their lives. Slandering others and taking away what rightfully belongs to others is a sin, akin to sucking the blood of others. Thus those (hypocritical) human beings, who having renounced meat-eating think and call themselves as great beings and continue to indulge in Asat Karams under the slavery of Maya, do not make a dent in their account of sins merely by the act of abstaining from meat-eating. Therefore a wise man is the one who doesn’t enter the debate about flesh-eating, and devotes oneself to attaining the higher stages of “Gyan Dhyan”; and to this end seeks shelter at the feet of a Poora Satguru and turns one’s life into a success by accomplishing one’s Bandagi and by breaking away from the slavery of Maya. The human being who sticks to making arguments and counter-arguments about meat-eating harbours Bharams, destroys one’s life in this Dubidha and proves oneself to be a great fool.

A Bharams-stricken and Dubidha-trapped human being, stuck in the darkness of one’s ignorance, is like a blind person who is completely unaware of “Gyan Dhyan” and who chooses to have verbal fights about meat-eating. To enter into a debate with and to argue and counter-argue with such a person is nothing but foolishness. Since such a person will never come to comprehension, unless he or she obtains the grace of a Poora Satguru, therefore nothing can be gained by arguing and counter-arguing with such a person. This is why a wise human being never participates in the debate (about meat-eating).

That human being is blind who embraces the darkness of ignorance. That human being is blind who forsakes Gurmat (God’s wisdom; wisdom revealed in Gurbani) and embraces and practises Manmat and Sansarik Mat (worldly wisdom; materialism). A person whose Gyan Netters (wisdom eyes; divine vision) are yet to open is like a blind person. A human being whose Gyan Netters are not yet opened slaves under (the Rajo and Tamo Birtis of) Maya and commits Asat Karams. The person whose Gyan Netters are open is the one with a clear vision. Such a person practises Brahm Gyan (Gurbani) in one’s life. The person whose Bajjar Kapats are opened begins to grasp Brahm Gyan (Gurbani) and such a person puts this Brahm Gyan to practice in one’s everyday life. By practising Brahm Gyan in one’s life, he or she obtains Gurprasad, attains the supremely powerful state of “Gyan Dhyan” and makes a success of one’s birth as a human being. While the person who abdicates Gurmat, adopts and puts (the ignorance of) Manmat and Sansarik Mat to practice in one’s life is like a blind man who embraces the Param Sat Tat of “Maas Maas Kar Moorakh Jhagarhae”, and wastes away one’s life stuck in Bharams and Dubidhas.

Born of the mother’s blood and the father’s sperm, the human being who himself is a figure made of flesh, desists from eating fish and animals. It must be said that a human being’s origin (seed) too is made out of flesh; the mother’s womb is made out of flesh where one spends 9 months and where one is nourished by flesh; and at the time of birth, one comes out of the mother’s womb in the shape of a figure of flesh. Then why does one abstain from eating fish or meat? Furthermore, when at night the man and the woman (husband and wife) join together, it is the flesh-meeting-flesh as they consummate each other. Then why is the consummation of flesh by flesh not regarded as bad? Then why is the relationship between a man and a woman accepted as pure and sacred? This relationship between a man and a woman (husband and wife) too ought to be treated as impure, which is not Sat. Because it is this relationship between a man and a woman (husband and wife) that is the basis of the entire human origin. Therefore a human being should understand the Param Sat Tat behind “Maas Maas Kar Moorakh Jhagarhae” and, instead of participating in the arguments and counter-arguments one should try to realize the Param Sat Tat of “Gyan Dhyan”.

Satguru incarnate the blessed Nanak Patshah Ji reaffirms this Param Sat Tat that our origin is linked with meat; we are nothing but idols of meat; we are born of meat and all our familial ties and relationships are made through meat alone. But a meat-abstainer (having the notion of being a Pandit, or learned in religious teachings, and wise) disavows the truth about one’s own body (which itself is a vessel of meat) and starts the debate on meat-eating with a view to establish oneself as wise in other’s eyes. He or she is unaware of this Param Sat Tat that whatever is put in this vessel of meat, in the form of the human body, as food to keep oneself alive gets converted into nothing but flesh and blood. Such a human being, posing oneself as a Pandit and a smart being, is ignorant of the significance of meat revealed by the blessed Satguru incarnate Nirankar Roop (the embodiment of Formless One, i.e. God in human form) Nanak Patshah Ji upon this earth in this Salok of supremely powerful Puran Brahm Gyan. To such a meat-abstainer (hypocrite), the meat belonging to others is sacrilegious while all the acts of one’s own flesh or of one’s own body, including all Asat Karams, Kur Karams (deeds of falsehood; Asat Karams), acts of robbing others of what is rightfully theirs and uncounted sins etc. are legitimate acts. All creatures and living beings too are born from meat and born of meat; the origin of life is meat; it is meat alone that provides nourishment vital for sustaining life; the soul, the life-element of the human being too resides inside nothing but meat. Therefore only that human being who doesn’t realize and doesn’t grasp “Gyan Dhyan” struggles aimlessly in the state of “Maas Maas Kar Moorakh Jhagarhae”. Thus, instead of joining the debate on meat-eating and indulging in arguments and counter-arguments, a human being should concern oneself with adopting Sato Birti. By so doing all ones deeds will start turning into Sat Karams, and one will be able to obtain Gurprasad and attain the supreme spiritual state of “Gyan Dhyan”.

The Purana’s (a genre of important Hindu religious texts) and the Kateb (the Islamic scriptures) too include references to meat-eating. Meat-eating is practised in all four Yugas (epochs, there are four Yugas – the Sat Yuga, the Treta Yuga, the Dwapar Yuga and the fourth one that we are currently passing through, the Kal Yuga). It implies that meat-eating has been in practice ever since the beginning of the world. From the beginning of the human civilisation and continuing till the current age, meat-eating has been in vogue during ceremonies such as the weddings, etc. As a matter of fact, meat-eating is a prominently observed part of the sacred occasions of betrothals and marriages. Men and women, kings and emperors, the rich and the wealthy, all are born of nothing but flesh. Meaning thereby that, the entire mankind is born of meat. If the wisdom of the meat-abstainers (Pandits) is the true one, all of the humankind shall deserve a place in hell. Then why is it that a meat-abstainer (the learned Pandit) accepts alms from all these men, women, kings, emperors, the rich and the wealthy who are on their way to hell? Wouldn’t the meat-abstainer (the learned Pandit) by accepting charity of these hell-bounds will himself become deserving of hell? Wouldn’t a meat-abstainer (the Pandit), living on the handouts from these hell-bounds, will himself become hell-bound? If the meat-abstainer (the learned Pandit) takes charity from those who are made of meat (and practise meat-eating) and still finds oneself a place in heaven instead of in hell, it would be a travesty; it wouldn’t be Sat. But if a meat-abstainer (the learned Pandit) accepts doles from meat-made human beings (who also practise meat-eating and are destined for hell) and still thinks of oneself as deserving of a place in heaven, it is a matter of utter surprise. It means that a meat-abstainer who thinks of oneself as wise has no awareness of this Puran Sat Tat, and is wholly deluded by Bharams. This is why Satguru incarnate the blessed Nana Patshah Ji repudiates all Bharams about eating-or-avoiding meat through these examples in this Salok of supremely powerful Puran Baham Gyan and bestows this Sat upon the humanity that it is nothing but foolishness to argue over meat-eating.

A human being who considers oneself wise by renouncing meat-eating, and preaches others to abstain from meat-eating, is unaware of the significance of meat. Such a human being is ignorant of the origin of meat. On the basis of Gurbani, this Puran Sat Tat is already made abundantly clear that the entire Creation is formed out of the five elements alone. All the living beings too are created out of these five elements alone. The human body too is constructed only from these five elements. All kinds of materials for food for the human being too are made from nothing but these five elements. Every article of use in human life is forged out of these five elements. The entire world and every attraction in the world are made from these five elements. All of the worldly attractions (luxuries and conveniences) that keep a human being under the slavery of Maya too are made out of these five elements. Therefore if one must abstain, one must do so from these worldly materials and objects pulling a human being into the slavery of (the Rajo and Tamo Birtis of) Maya. One must abstain from committing Asat Karams under (the Rajo and Tamo Birtis of) Maya, and turn one’s consciousness towards Sato Birti. A human being should abjure the terrible and gravely destructive pleasures, the disastrous worldly enjoyments available under (the Rajo and Tamo Birtis of) Maya that compel one to commit Asat Karams steeped in lust, anger, greed, attachments and pride in order to quench one’s mental ailment of Trishna; and employ one’s consciousness in Sat Karams that will beget one the Gurprasad of “Gyan Dhyan”, the Gurprasad of Naam, the Gurprasad of Naam Simran and Naam Di Kamai, and the Gurprasad of Puran Bandagi and Seva; and turn one’s life into an accomplishment. Therefore the blessed Satguru incarnate Nanak Patshah Ji bestows this Param Sat Tat upon the entire humanity that one shouldn’t get caught into Bharams about eating or abstaining from meat. One shouldn’t enter the debate or make arguments and counter-arguments about eating-or-avoiding meat. Because a meat-abstainer (one who considers oneself to be a wise Pandit) participating in the debate of eating-or-avoiding meat is a foolish person; since he or she is ignorant of the significance of meat. Therefore an intelligent being is one who doesn’t join the debate or makes arguments and counter-arguments about eating-or-renouncing meat, and instead makes efforts to attain the high spiritual state of “Gyan Dhyan”; one who realizes the wisdom of the significance of meat frees oneself of Bharams and Dubidhas (about eating-or-abjuring meat) and progresses towards higher spiritual states.

The blessed Satguru incarnate Nanak Patshah Ji reveals another Param Sat Tat in Asa Di Var (a collection of 24 Pauris written by Guru Nanak Ji), the comprehension of which shall assist every Jigyasoo in ridding oneself of Bharams concerning eating-or-forsaking meat. This Param Sat Tat is depicted in the following supremely powerful Salok of Puran Brahm Gyan:

Jaethae Dhaanae Ann Kae Jeeaa Baajh Na Koe. Pehilaa Paanee Jeeo Hai Jith Hariaa Sabh Koe.

(“As many as the grains of food are there, none is without life. The first living being is Water, which causes everything to flourish.”)

(Page 472)

This Salok of Gurbani portrays this Puran Sat Tat that life is present within every grain of food. When a farmer sows a grain of wheat in the field, the grain comes alive and takes the form of a plant, and the plant sprouts hundreds of grains of wheat. A single grain of wheat gives birth to hundreds of grains. A corn of maize gives birth to a stalk that sprouts 2-3 corncobs, each of which sprouts hundreds of corns of maize. Thus a single corn of maize gives birth to hundreds of corns. This process of creation takes place in every food-producing plant and every fruit-bearing tree, and corroborates this supremely powerful Salok of Puran Sat in the universe. That is to say, whatever we consume as food for our sustenance, all of it goes towards giving us life. All those eatables and food-grains, everything that a human being eats, clearly exhibits the supreme life-giving force. Not just this, but the blessed Satguru incarnate Nanak Patshah Ji also reveals this Param Sat Tat that water too is a living being. A human life is unable to carry on for long without water, as water bears the supreme power of sustaining the human life. Neither is it possible for any vegetation or other foodstuff to grow without water. This is why water is denominated as the very first living being; because it is a predominant and the fundamental source of the life-force. In conclusion, it is necessary for the meat-abstainers as well as the meat-eaters to grasp these Param Sat Tat’s; and it is in the interest of the entire humanity to adopt these priceless gems of Puran Brahm Gyan in their lives.

(That’s to say, do not forbid a person who eats fish and animals; do not compel a person who doesn’t; every human being follows his or her own destiny, every human being’s life goes on in accordance with the course of one’s destiny, and it is not in hands of an ordinary person to change it. Being a vegetarian or a non-vegetarian has no bearing on a human being attaining “Gyan Dhyan” or accomplishing one’s Bandagi. It is entirely true that the laws of nature dictate that one half of the Creation (living beings; creatures) devour the other half. The matter of setting the limits within which to restrict one’s diet is beyond the human capacity. Nothing is in fact in the hands of or in the powers of the human beings. All that takes place is determined by the divine Vidhans constituted by Sat Par Brahm Pita Parmeshwar. This much is certain that some great beings forbid the eating of fish and animals for reason that it is Tamsik (appeasing to one’s desires) food, and reinforces one’s Tamo Birti. However, not just meat alone, but even the butter, ghee (clarified butter), milk and curd etc. are also termed as Tamsik foods. In this situation it becomes extremely hard for a Jigyasoo to decide what food to eat and what food to abstain from. If one’s Tamo Birti is intensified, the human being might face difficulty in bringing the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) under one’s control. But this too is a Param Sat Tat that it is not in the hands of a human being to vanquish Maya; Maya can be vanquished only by obtaining Gurprasad; and it is only by obtaining Gurprasad that a human being can liberate oneself from the bonds of one’s Karma (good and bad deeds that determine one’s destiny); and it is only by obtaining Gurprasad that a human being can attain deliverance from one’s past sins committed birth-after-birth, and not by renouncing meat-eating.)

Maas Maas Kar Moorakh Jhagarhae Giaan Dhhiaan Nehee Jaanai.

(The fools keep arguing about meat, but are ignorant of divine wisdom and meditation)

{Page 1289}

What effect does eating or abstaining from meat have upon the spiritual development of a Jigyasoo?

For those Jigyasoos (seekers of divine truth) who are progressing ahead in their spirituality by the grace of the beneficence bestowed upon them by Daataa Kartaa (the provider and the creator; God), and as determined by their deeds in previous lifetimes, the question of what impact does eating or avoidance of meat have upon the Jigyasoo’s spiritual progress has always been a matter of debate. Is meat-eating forbidden as per Gurbani (Gurmat, i.e. Gur’s wisdom or God’s wisdom; Sri Guru Granth Sahib Ji)? Are the meat-eating human beings excluded from performing Bandagi (submission before God)? Is a meat-eating human being barred from receiving the illumination of Naam (the Name – representing God and all His Creation) in one’s Hirdha (Hirdha or Hirdha Kamal, located near heart, is one among the seven Sat Sarovars within a human’s body, and is part of one’s spiritual being)? Does a meat-eating person become ineligible to receive Gurprasad (Eternal Bliss and Eternal Grace)? Is a meat-eating human being disqualified to attain Suhag (acceptance in Divine Court as a devotee)? Is a meat-eating human being denied the Gurprasad of Naam? What harm does meat-eating cause in one’s Bandagi? These and many other similar questions effectively lead a Jigyasoo into many Bharams (misconceptions; incorrect religious notions and superstitions).

All these questions, which lay the foundation of grave Bharams in a human being’s mind, have forever been a subject of great controversy – not only for the Jigyasoos who walk the path of Bandagi, but also for the entire humanity. Because the both kinds of human beings, the meat-eaters and the Vaishnavs (Vaishnavites or worshipper of the Hindu god Vishnu; strictly vegetarians), abide in this world. Therefore this issue of eating or eschewing meat sometimes takes a sensitive form, and succeeds in fomenting tension and bitterness between the meat-eaters and the Vaishnavs.

It is wholly true that all kinds of Bharams create huge stumbling blocks in the progress of a Jigyasoo’s Bandagi. The destructive force of Bharams doesn’t let a human being’s Bandagi advance. Gurbani repeatedly stresses upon this Param Sat Tat (supremely true fact; an essential truth) that a human being trapped in Bharams doesn’t achieve spirituality.

The root cause of all Bharams is nothing but the deceitful web woven by Maya (the worldly temptations; all physical perceptions are nothing but illusions created by Maya); which keeps every human being – a Jigyasoo or a common person – entangled in Bharams. The human mind, being slave to Maya, remains constantly enmeshed in these Bharams and finally succumbs – wasting the life away trapped in disastrous web of Maya, never realising this Param Sat Tat – and forever keeps wandering in the cycle of the 8.4 million Juni’s (species). It is only because of Bharams that a human being remains stuck in the slavery of Maya in one’s day-to-day life, throughout one’s lifetime. Bharams alone are the root cause of the distractions in the human mind. Therefore it is extremely important to understand what a Bharam is, and what a Bharam signifies; and it is immensely easy to understand this. That which isn’t Sat (Eternal Truth; God Himself) is a Bharam. That which is Asat (not Sat; against Sat) is a Bharam. That which is a lie is a Bharam. That which doesn’t pass the criterion of Gurbani is Asat; and is a Bharam. Gurbani is the scales of Puran Sat (Absolute Eternal Truth). Therefore any matter that doesn’t prove true when weighed in the scales of Puran Sat Tat (essence of Puran Sat) will be treated as Asat; and if such a matter is adopted in life, it will turn the human mind into a prey to Bharams; and will destruct and destroy the human being by destining him or her to sorrows and distresses.

Bharamae Bhoolaa Dhukh Ghano Jam Maar Karai Khulehaan.

(“The Bharams-stricken shall suffer terrible pain, and shall be meted out a rigorous punishment by the messengers of death.”)

(Page 21)

It is an edict of Gurbani that a human being steeped in Bharams has to face grave sufferings and distresses. Because, under the slavery of Maya, the human being falls into Bharams that cause him or her to carry out Asat Karam (untruthful deeds; deeds against Sat); and the punishment for such deeds brings the human being into the court of Dharam Raj (the god of Dharam; the Divine Judge who determines one’s next Juni or life-form based upon one’s record of good and bad deeds. Those who abide in Naam Simran are beyond the adjudication of Dharam Raj. Instead they are escorted by him into the next higher realms of Truth) where the messengers of death carry out one’s rigorous sentence. Trapped in the web of Bharams created by Maya, the human being performs all kinds of Asat Karam. All deeds carried out under the Rajo and Tamo Birti of Trigun Maya (Triple-aspect Maya; Maya is characterized by three Birtis or tendencies: Sato – the goodness viz. charity, compassion, contentment; Rajo – the desires viz. hopes, expectations and yearnings; and Tamo – the vices viz. the lust, anger, greed, attachments and pride) are Asat Karams. That is to say, all deeds performed to satisfy one’s Trishna (worldly desires) and carried out under the influence of lust, anger, greed, attachments and pride are Asat Karams. In accordance with the supremely powerful and divine Vidhan (constitution, set of laws) of Karma (destiny determined by one’s good and bad deeds) a human being has to account for these Kur Karams (false deeds; Asat Karams) by becoming destined to a life filled with sorrows and distresses. These sorrows and distresses alone in one’s lifetime constitute the rigorous punishment of the human being, as determined by the divine Hukam (Divine Order or Will).

Bharamae Bhoolaa Thath Na Jaanai.

(“The Bharams-stricken fails to grasp the essence of reality.”)

(Page 113-114)

A human being who is led astray by Bharams cannot grasp Sat Tat (the essence of Sat; essential truth); nor can a human being trapped in Bharams attain Sat Tat. The basic reason for this is because the Bharams-stricken human beings remain entangled in the web of Maya and, believing this web of Maya to be the true reality, continues to indulge in Asat Karams. Sat Tat cannot be grasped while one is engaged in deeds of Asat. Because, understanding Sat Tat is nothing but acquiring Gurprasad; and Gurprasad is acquired only by those who occupy themselves in performing the deeds of Sat. By Sat Tat is implied the Gurprasad of Sat Naam (Truth as a manifestation of the Name of God), the Gurprasad of Sat Naam Simran (meditation upon Sat Naam), the Gurprasad of Sat Naam Di Kamai (putting Sat Naam to practice in one’s life), the Gurprasad of Puran Bandagi (complete surrender before God) and Seva (humble and selfless service to others). By Sat Tat is implied the attainment of Darshan (vision with the inner, spiritual eye) of the Nirgun Saroop (the infinite divine power lying beyond the three attributes of Maya) of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe), and attainment of Puran Brahm Gyan (entire divine wisdom) and Puran Tat Gyan (the entire divine knowledge; understanding of the divine ways), attainment of Atam Ras Amrit (the highest form or the essence of Amrit; eternal bliss) and attainment of Param Jyot Puran Prakash (the perfect radiance of divine light; His aura; God Himself) in one’s Hirdha.

Bharamae Bhoolaa Dheh Dhis Dhhaavai. Nimakh Maahi Chaar Kunt Firi Aavai.

(“The Bharams-stricken wanders in all ten directions. In an instant, one’s mind goes to the four corners of the world and comes back again.”)

(Page 277)

The mind of a Bharams-stricken human being keeps getting distracted each and every moment. A human mind is never quiet. A human mind constantly chatters. A human mind is never without thoughts and ideas. These thoughts – good or bad – never let the human mind be quiet. A human mind constantly drifts in all possible directions. That is to say, wherever a human being might be upon earth, his or her mind moves so fast as to cover the distance of thousands of miles in any direction in just a moment. As an example, the mind of a human being sitting in America takes just a moment to travel back to his or her old village and old community in India, and after giving rise to many thoughts and ideas, is back again in America the very next moment. Everybody among us encounters such experiences everyday in one’s life. This is the Param Sat Tat that Satguru Sahib (Truth Guru; the ten Satguru Avatars are known as Satguru Sahibs) reveals in this Shabad (divine words) of Gurbani. The cause of this constant wandering of the human mind is nothing but Bharams within the human mind, instilled by the slavery of the Rajo and Tamo Birtis of Maya. The devastating forces of the Rajo and Tamo Birtis of Maya are in themselves a contraption to constantly forge Bharams in the human mind; which never lets the human mind be calm. This is why this disastrous force of Bharams has been termed as the biggest obstacle in the Bandagi of a Jigyasoo.

Bharamae Bhoolaa Sabh Jag Firai Manamukh Path Gavaaee. ||5||

(“The Bharams-stricken wanders the entire world as a self-willed Manmukh, and loses one’s respect.”)

(Page 425)

In this supremely powerful Shabad of Gurbani, the devastating force of Bharams is explained in greater depth. The human beings who are slaves to Maya and waste their lifespan away stuck in Bharams have been termed as Manmukhs (self-willed; self-centred) in this Shabad. This Shabad also reveals this Puran Sat Tat that the whole world abides in this snare of Maya. It means that all the human beings in this world abide in the Rajo and Tamo Birtis of Maya, and follow the path of nothing but Bharams in their lives. Therefore all the human beings of this world are Manmukhs. The human beings who embrace Manmat (own wisdom, as opposed to Gurmat or God’s wisdom) are Manmukhs. The deeds carried out by such human beings are Asat Karams. Their deeds are the deeds of Asat. For this reason, they are not accorded any respect in Dargah (Divine Court). It implies that all the human beings in the world, stuck in Bharams, are Manmukhs and are deprived from attaining spirituality.

Bharam Bhoolae Nadhar Na Aavanee Manamukh Andhh Agiaanee.

(“The Bharams-stricken doesn’t receive God’s kind eye upon him; self-willed he lives in the darkness of ignorance.”)

(Page 514)

Eih Jagath Bharam Bhulaaeiaa Viralaa Boojhai Koe. ||1||

(“The whole world is struck by Bharams; only a rare being realizes this.”)

(Page 558)

Bharamae Bhoolaa Saakath Firathaa.

(“The Bharams-stricken has no faith and is left to wander.”)

(Page 739)

A human being who is struck by Bharams fails to achieve Gurprasad. A human being who is frittering away one’s lifetime in Bharams, a human being who has turned Manmukh because of being stuck in Bharams is a human being trapped in the darkness of ignorance, and being besieged by this darkness of ignorance fails to achieve the Nadar (kind eye; divine grace and blessings) of Sat Par Brahm Pita Parmeshwar. By Nadar is meant the attainment of Karam (His benevolence), Gurkirpa (eternal grace) and Gurprasad. A human being who is caught in Bharams is Sakat (unbeliever, with a deliberate intent). By Sakat is implied one who is an unbeliever; one who is disconnected from Sat Par Brahm Pita Parmeshwar; all whose deeds are Asat; one who doesn’t even remotely see any prospect of achieving Gurprasad in one’s lifetime. Such a human being spends one’s entire lifespan trapped in Bharams, and thus wastes away one’s precious gem of a life. Rare is a person who comes to realize this disastrous power of Bharams. The web of Maya is so forceful as to keep a common being from coming to this realization. Only a human being who focuses one’s attention upon Sato Birti is endowed with the grace of Sat Par Brahm Pita Parmeshwar and is able to realize this deleterious trap of Bharams. Only such a human being acquires Gurprasad, and succeeds in accomplishing one’s Bandagi by the grace of the supreme power of Gurprasad.

Bharams prevalent in the world are the cause of the biggest hindrance in the path of Bandagi. Bharams give rise to Dubidha (double-mindedness, distortions and distractions of mind, disbeliefs) in the life of a human being. A human Hirdha mired in Dubidha can never possess complete faith, love and trust in Gur (God) and Guru (teacher and mentor – one who has accomplished Bandagi and attained Jeevan Mukti and is divinely ordained to lead others on the path of Bandagi and Mukti). The blessed Satguru incarnate the Fifth Patshah Ji bestows Puran Brahm Gyan about Dubidha and guides the whole humanity through this Salok (verse):

Gourree Mehalaa 5.

Jo Eis Maarae Soee Sooraa. Jo Eis Maarae Soee Pooraa.

Jo Eis Maarae Thisehi Vaddiaaee. Jo Eis Maarae This Kaa Dhukh Jaaee. ||1||

Aisaa Koe Je Dhubidhhaa Maar Gavaavai. Eisehi Maar Raaj Jog Kamaavai. ||1|| Rehaao.

Jo Eis Maarae This Ko Bhao Naahi. Jo Eis Maarae Su Naam Samaahi.

Jo Eis Maarae This Kee Thrisanaa Bujhai. Jo Eis Maarae Su Dharageh Sijhai. ||2||

Jo Eis Maarae So Dhhanavanthaa. Jo Eis Maarae So Pathivanthaa.

Jo Eis Maarae Soee Jathee. Jo Eis Maarae This Hovai Gathee. ||3||

Jo Eis Maarae This Kaa Aaeiaa Ganee. Jo Eis Maarae Su Nihachal Dhhanee.

Jo Eis Maarae So Vaddabhaagaa. Jo Eis Maarae Su Anadhin Jaagaa. ||4||

Jo Eis Maarae Su Jeevan Mukathaa. Jo Eis Maarae This Kee Niramal Jugathaa.

Jo Eis Maarae Soee Sugiaanee. Jo Eis Maarae Su Sehaj Dhhiaanee. ||5||

Eis Maaree Bin Thhaae Na Parai. Kot Karam Jaap Thap Karai.

Eis Maaree Bin Janam Na Mitai. Eis Maaree Bin Jam Thae Nehee Chhuttai. ||6||

Eis Maaree Bin Giaan Na Hoee. Eis Maaree Bin Jooth Na Dhhoee.

Eis Maaree Bin Sabh Kichh Mailaa. Eis Maaree Bin Sabh Kichh Joulaa. ||7||

Jaa Ko Bheae Kirapaal Kirapaa Nidhh. This Bhee Khalaasee Hoee Sagal Sidhh.

Gur Dhubidhhaa Jaa Kee Hai Maaree. Kahu Naanak So Breham Beechaaree. ||8||5||

(“One who kills it is a brave warrior. One who kills it is a perfect being.

One who kills it gains praise. One who kills it rids oneself of sufferings.

One who kills Dubidha earns Raj Jog, i.e., is united with the divine while enjoying worldly pleasures.

One who kills it has no fear. One who kills it is immersed in Naam.

One who kills it quenches one’s desires. One who kills it is acclaimed in Dargah.

One who kills it is wealthy. One who kills it earns respect.

One who kills it is an ascetic. One who kills it attains deliverance.

One who kills it is a harbinger of fortune. One who kills it is abidingly wealthy.

One who kills it is fortunate. One who kills it is conscious day and night.

One who kills it attains deliverance while still in physical body. One who kills it leads a life of purity.

One who kills it is supremely wise. One who kills it meditates in deep concentration with spiritual calm.

Without killing it one doesn’t attain understanding; even if one performs tens of millions of rituals, recitations, renunciations or meditations.

Without killing it one doesn’t escape the cycle of life & death. Without killing it one remains in the clutches of death.

Without killing it one doesn’t gain wisdom. Without killing it one isn’t cleansed.

Without killing it everything is impure. Without killing it everything is doomed.

Those upon whom God, the treasure of kindness, showers His grace are liberated and fulfil their aims.

Nanak says they, whose Guru demolishes their Dubidha, are immersed in the thoughts of divine”)

(Sri Guru Granth Sahib 237)

Dubidha causes a human being’s Bandagi to remain unaccomplished. Double-mindedness holds a human being from accomplishing one’s Bandagi. Only by single-mindedness and single-consciousness it is possible to accomplish one’s Bandagi. The blessings of single-mindedness and single-consciousness are Gurprasad. Those human beings who receive Gurprasad extricate themselves out of their Dubidha by the grace of Gurkirpa, receive divine blessings of complete faith, love and trust in Gur and Guru, and accomplish their Bandagi. The human beings who vanquish their Dubidha attain Puran Brahm Gyan. A human being who vanquishes one’s Dubidha:

1) Is a “Soora” (“warrior”), i.e. such a human being becomes a Soorma (valiant), because such a human being conquers lust, anger, greed, attachments, pride and Trishna. It means that the human being who vanquishes Dubidha achieves triumph over Maya.

2) Becomes a “Poora” (“complete”). It means that the human being who vanquishes Dubidha achieves one’s Andherla Teerath (pilgrimage of the inner self), practises Puran Sachyari Rehat (complete compliance with Absolute Truth) of Hirdha and attains Puran Awastha (state of spiritual perfection).

3) Is acclaimed in Dargah. A great human being who is honoured in Dargah also earns respect upon the earth. Such a human being gains a Sangat (congregation, following of multitudes). Through such a human being, many people on earth reap the benefits of Parupkars (selfless acts for benefaction of humanity, including leading them to a Sant Hirdha capable of bestowing Naam) and Maha Parupkar (Seva of offering Jee-a Daan, i.e. guiding the mankind on the path of Bhagati and Jeevan Mukti. Such a Seva is performed by a Sant Hirdha).

4) Has all one’s sorrows and distresses come to an end. A human being who vanquishes Dubidha takes one’s Bandagi to the state of accomplishment, earns Raj Jog (state of union with divine while enjoying worldly pleasures) and turns one’s life into a success. Raj Jog implies that the human being achieves triumph over Maya and gains respect of Dargah while leading a worldly life engaged in domestic affairs.

5) Becomes a Nirbhao (fearless). It means that one who vanquishes Dubidha is rid of the traps of Maya. Such a human being becomes disinterested in worldly relations and materials and is freed of the bonds of attachments.

6) Naam permeates every cell of such a human being’s body. All one’s Bajjar Kapats (divine doors that channel Amrit into the body and establish connection between human being and Akal Purakh) are opened. All Sat Sarovars (the seven sources of Amrit, or of the spiritual energy inside the human body) are illuminated and one’s entire body is suffused with Amrit (our essence or the life-element; soul).

7) All Ridhi-Sidhis (supernatural powers; these come at a very early stage of Bandgi but, if indulged, stop any further spiritual progress and are thus a major roadblock in the passage to Sach Khand. These supernatural powers are used by Akal Purakh for His administration of the universe and the use of such powers by individuals is considered a violation of the Hukam of Akal Purakh) and the divine treasures come under the command of such a human being. It means that a human being who vanquishes Dubidha is served by the Ridhi-Sidhis, who keep themselves at one’s beck and call. Maya turns into a slave of such a human being. Such a person attains honour in Dargah, and is respected on earth as well.

8) Attains Jeevan Mukti (deliverance from the cycle of life & death; salvation). Such a human being gains all divine treasures. Such a human being is ordained with the Gurprasad of Seva of Parupkar and Maha Parupkar. Such a human being is greatly fortunate. He or she forever attains the state of Sehaj Samadhi (deep concentration with spiritual calm – a constant state of uninterrupted Samadhi – day and night, sleeping or awake, eyes open or closed – the human being at all times is in the state of Samadhi.  Those who attain such a state of spirituality and achieve Param Padvi are called as a Satguru, a Puran Sant, a Puran Brahm Gyani or a Puran Khalsa.  All the sensory organs and all the action organs of such a human being come under the Puran Hukam of Akal Purakh, and he or she enters the state of a continuous Samadhi, or Sehaj Samadhi.  Everything the human being utters while in Sehaj Samadhi is in accordance with the Puran Hukam, regarded as the divine words, and treated as Gurmat as well as Gurbani.  Whatever such a human being utters is no different than what Gurbani says, because everything he or she utters is Puran Brahm Gyan, or divine wisdom.  This is why these words are also called as Sat Bachans; and such words come true when adopted in our daily lives.  One shouldn’t choose to ignore these words. An opportunity to follow these words should be treated as a divine blessing). The words of such a great being turn into divine words. He or she attains Puran Brahm Gyan. He or she attains Puran Tat Gyan. He or she attains Atam Ras Amrit.

The Bandagi of a person struck by Dubidha is not accepted in Dargah. However much the Dubidha-sricken person might perform Jap’s (recitations) and Tap’s (meditations), his or her Bandagi is not approved by Dargah. Because any Seva performed when the human being is being ruled by Dubidha isn’t carried out with single-mindedness and single-consciousness, and therefore such a Seva is not acceptable in Dargah. This is why such religious rites and rituals are of no value before Dargah, and by performning such rituals the human being isn’t released from the bonds of life & death. A Dubidha-stricken human being is unable to rid oneself of the grime covering one’s mind. The disastrous grime of the evils doesn’t wash off one’s mind and as a result the human being cannot become free from the bonds of life & death. Only those human beings upon whom Sat Par Brahm Pita Parmeshwar bestows His kindness are blessed with His Gurkirpa and Gurprasad, extricated from their Dubidha and turned into Ik Drisht (seeing all as equal, non-discriminatory). Only an Ik Drisht human being attains Jeevan Mukti. Only an Ik Drisht human being attains Puran Brahm Gyan. Only an Ik Drisht human being attains Atam Ras Amrit.

Thus Bharams lead one astray from the path of Puran Sat. Bharams lead one away from Gurmat. Bharams lead one on to the path of wrong deeds. As the termites eat away the wood, Bharams destroy one’s life of Parmarath (pursuit of the supreme objective, e.g. spirituality and salvation).

 “Kharae Parakh Khajaanai Paaeihi Khotae Bharam Bhulaavaniaa. ||6||”

(“You, O God, place the genuine ones in your treasures, and send the disingenuous ones to wander in Bharams.”)

(Sri Guru Granth Sahib 119)

The Bharams-stricken people are disingenuous persons. The persons who come to grasp the Param Sat Tat extricate themselves from their Bharams and become deserving of the divine treasures. When a human being acquires the Gurprasad of Naam, Naam Simran (meditation upon Naam), Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi and is immersed in one’s Bandagi, one often has to pass through several difficult trials of Maya in order to prove one’s faith, love and trust in Gur and Guru. Those human beings who get through all the trials given by Sat Par Brahm Pita Parmeshwar with the supreme power of their limitless faith, love and trust are forever acclaimed in Dargah. Those who best all these trials of Maya have their Bandagi approved in Dargah and, having accomplished their Bandagi, attain honour in Dargah. It is entirely true that many people receive the divine blessing of Gurprasad, but rare is a person who completely practises it in one’s life. Those human beings who, even after acquiring Gurprasad, fail to ace these trials of Maya and allow Maya to trap them into Bharams fail to accomplish their Bandagi. Some Jigyasoos even come very close to accomplishing their Bandagi before stumbling and losing away all their gains. Therefore walking the path of Bandagi is said to be equivalent to walking the edge of a sword. Only the human beings possessing boundless faith, love and trust in Gur and Guru accomplish their Bandagi. If there is a crack in the boundless faith, love and trust in Gur and Guru, it destroys everything. Some human beings stumble just before taking the last step of their Bandagi; the reason being their experience of the supreme powers of Sat Par Brahm Pita Parmeshwar. They assume that now they have obtained everything that they had set out for, and they no longer need a Guru. With this assumption, they get enthralled in these supreme powers of Sat Par Brahm Pita Parmeshwar and fritter away their faith, trust and love in their Guru. This crack in their faith, love and trust bolsters their Suksham (spiritual) pride and, instead of attributing all their achievements to their Guru they lose everything by being caught up in their pride. Thus even after attaining this high state, such human beings squander everything by not getting through these trials of Maya.

“Gur Poorai Sabh Bharam Chukaaeiaa.

Har Simarath Naanak Sukh Paaeiaa. ||4||8||77||”

(“A perfect Guru dispels all Bharams.

Nanak says, in Simran of God I find pleasure”)

(Sri Guru Granth Sahib 178)

“So Sathigur Dhhan Dhhan Jin Bharam Garh Thorhiaa.”

(“Blessed is the Satguru who demolishes the fortress of Bharams.”)

(Sri Guru Granth Sahib 522)

Only a Poora Guru can banish all Bharams from a Jigyasoo’s mind. Only a Satguru can repudiate all Bhrarams of a human being and free the human being from all Bharams. Only a Guru who is Puran (perfect) has the capacity to refute all Bharams of a Jigyasoo. Therefore those who worship a Poora Guru have all their Bharams eradicated by the Satguru. Those who dedicate their body, mind and earthly possessions at the feet of the Satguru have their faith, love and trust in Guru achieve boundlessness; and this supremely immense power of boundless trust, faith and love earns them the approval of Dargah.

The blessed Satguru incarnate Nanak Patshah Ji (Guru Nanak Ji) with immense kindness clearly refutes all Bharams concerning meat-eating in Gurbani. The blessed Satguru Patshah Ji reveals the significance of meat in this supremely powerful Shabad:

Salok Ma 1.

Pehilaan Maasahu Ninmiaa Maasai Andhar Vaas. Jeeo Paae Maas Muhi Miliaa Hadd Chamm Than Maas.

Maasahu Baahar Kaddiaa Manmaa Maas Giraas. Muhu Maasai Kaa Jeebh Maasai Kee Maasai Andhar Saas.

Vaddaa Hoaa Veeaahiaa Ghar Lai Aaeiaa Maas. Maasahu Hee Maas Oopajai Maasahu Sabho Saak.

Sathigur Miliai Hukam Bujheeai Thaan Ko Aavai Raas. Aap Chhuttae Neh Chhootteeai Naanak Bachan Binaas. ||1||

(“In the beginning, one is conceived by the flesh and one dwells in the flesh. When one takes birth, one’s mouth is of flesh and one’s bones, skin and body are of flesh.

One emerges from flesh, and from flesh one receives the morsel of food. The mouth is flesh; the tongue is flesh; the breath abides in the flesh.

When one grows up, one gets married, and brings flesh home. Flesh originates from flesh; all relatives are flesh.

When one meets the Satguru, one comes to realize God’s Hukam and finds pleasure. Nanak says, one cannot find deliverance by oneself (i.e. without a Satguru) – one’s own words are ruinous.”)

(Page 1289)

According to Gurbani, the human body is formed from the five elements. When the human body relinquishes life, these five elements go back and merge with their origins. Gurbani exhibits this Param Sat Tat:

Paanch Thath Ko Than Rachiou Jaanahu Chathur Sujaan.

Jih Thae Oupajiou Naanakaa Leen Thaahi Mai Maan. ||11||

(“The body is formed out of the five elements; know this well, O the clever and wise one.

Nanak says, accept it that you will merge back into the elements that you are born from.”)

(Page 1427)

Panch Dhhaath Kar Puthalaa Keeaa. Saahai Kai Furamaaeiarhai Jee Dhaehee Vich Jeeo Aae Paeiaa. ||1||

(“He made the idol from the five elements. By His command, the soul entered the body and made it come alive.”)

(Page 1007)

Panch Bhooth Sach Bhai Rathae Joth Sachee Man Maahi.

(“The five elements (that form the body) are governed by Sat; the Jyot (divine light; soul) of Sat resides in the mind.”)

(Page 19-20)

Furthermore, Gurbani also explicitly portrays this Param Sat Tat that the entire Creation is formed out of these five elements alone. Each and every entity in the Creation is made out of nothing but these five elements.

Har Aapae Panch Thath Bisathhaaraa Vich Dhhaathoo Panch Aap Paavai.

(“God Himself has made this expanse of the five elements; He Himself infuses the five senses into the physical being.”)

(Page 719)

Panch Thath Kar Thudhh Srisati Sabh Saajee Koee Chhaevaa Kario Jae Kichh Keethaa Hovai.

(“You made the five elements; and from these You made the entire Creation; if anyone is so capable, let him create a sixth.”)

(Page 736)

The foundation of the construction of the human body is the flesh, bones, skin and blood etc. And the basis of the flesh, bones, skin and blood are the five elements. These five elements are: Air, Water, Earth, Fire and Sky. All these five elements (which are mutually antagonistic, such that air and fire do not go together, water and fire do not mix, and so on), in accordance with the Vidhan made by Sat Par Brahm Pita Parmeshwar and under His Puran Hukam (Absolute Divine Will), take the form of a human body in the womb of the mother by the unification of the blood of the mother (whose body is made out of these five elements) and the sperm of the father (whose body too is made from these five elements); and a new human being is born from within the womb of the mother. Before taking birth, the child begins in the mother’s womb, which is made of flesh, from the size of a microbe and gradually takes the form of a complete human body with all human limbs. The entire development of the child’s body is accomplished inside the mother’s womb of flesh, and by receiving all the nourishment from the flesh. In this way a child takes birth in the form of flesh (of five-elements) from the mother’s body, which made of flesh (of five-elements). When a newborn comes out of the mother’s womb, she even receives her diet from the mother’s breasts (of flesh). Her mouth is made of flesh, her tongue is made of flesh, and her entire body is built with bones, flesh and skin. The supreme force of the human breath too appears within this figure made of flesh, and provides the basis of its life. Not just this, but this figure of flesh is also blessed by Sat Par Brahm with five sensory organs, five action organs, Param Jyot (the divine light; soul) and all the treasures of all spiritual supreme powers (the seven Sat Sarovars) which are present within itself.

Just as the formation of the human body takes place by the unification of these five elements, in the same way the nurturing and the development of the human body too is accomplished by these five elements alone. That is to say, even the food for the human being is produced by these five elements. Not just this, but the origin of all the creatures, animals and all the plant-life in the universe takes place out of these five elements alone. When a human being dines, and when the food so dined is digested, then the human body assimilates within itself the elements that it needs from the consumed food, and discards the rest of the food in the form of excretion. In this way when the human body grows with the help of these five elements, then with advancement in age it expands in size and enters its youth. At this stage, the human being enters marriage, and brings home more flesh (in the shape of a wife or a husband) from this marriage. It means that the whole process of creation of living beings in the entire Creation is constantly carried out by the flesh. In this fashion, all the friends, acquaintances and relations of a human being come into existence only because of this amazing and divine game of the flesh. The whole family and the relationships are nothing but an act of the flesh.

Since the nurturing of the human body takes place by ingesting the five elements, therefore all the food grains that a human being consumes as food have as their basis nothing but these five elements. That is to say, all food grains, all eatables, all meals are made out of these five elements alone. Be it the meat of an animal or the bread made from wheat; be it the greens or the vegetables of all kinds or the fruits of every variety; all types of food materials are constituted from nothing other than these five elements. A human being grasps this entire divine mystery (the glory of the five elements) in the whole universe only when he or she is granted admission in the Sat Sangat (congregation in the presence of Sat; or in presence of those who have attained Jeevan Mukti, and thus are part of Sat) of a Poora Satguru (perfect Satguru). Only a Poora Satguru, who is a Puran Brahm Gyani (in possession of Puran Brahm Gyan) and a bestower of Gurprasad, can bless a human being with the comprehension of this Param Sat Tat. Only a Poora Satguru possesses the Brahm Gyan of this Param Sat Tat about the magnificence of the five elements; and a human being can acquire this Brahm Gyan only by seeking shelter at the feet of a Poora Satguru, by seeking the divine aegis of a Poora Satguru, by receiving Gurprasad, and while performing one’s Bandagi. These five elements, while being mutually opposite to each other, clearly manifest themselves in the creation of the living beings and the flora & fauna in the entire universe under the divine Hukam of Akal Purakh (Immortal Being; God) Sat Par Brahm Pita, and facilitate the formation and sustenance of the 8.4 million species. When a human being comes to understand this divine Hukam by the Gurprasadi Gurkirpa (eternal grace sanctified by Gur and Guru) of a Poora Satguru, he or she is rid of Bharams about eating or avoiding the animal flesh. When a human being comes to comprehend the grandeur of this divine mystery behind the five elements by the Gurprasadi Gurkirpa of a Poora Satguru, all of his or her Bharams about non-vegetarianism and vegetarianism are demolished and he or she is rid of this Dubidha. Therefore as long as a human being is stuck in Bharams about eating or refraining-from-eating flesh, and pointlessly debates upon this issue, he or she comes to no good. The reason being that the sole cause of these Bharams is one’s ignorance, lack of understanding of the (above mentioned) Param Sat Tat and unawareness about the divine Hukam (the glory of five elements).

The blessed Satguru incarnate Nanak Patshah Ji reaffirms the above described Param Sat Tat in this Salok of Gurbani:

Ma 1.

Maas Maas Kar Moorakh Jhagarhae Giaan Dhhiaan Nehee Jaanai.

Koun Maas Koun Saag Kehaavai Kis Mehi Paap Samaanae.

Gaindaa Maar Hom Jag Keeeae Dhaevathiaa Kee Baanae.

Maas Chhorh Bais Nak Pakarhehi Raathee Maanas Khaanae.

Farh Kar Lokaan No Dhikhalaavehi Giaan Dhhiaan Nehee Soojhai.

Naanak Andhhae Sio Kiaa Keheeai Kehai Na Kehiaa Boojhai.

Andhhaa Soe Ji Andhh Kamaavai This Ridhai Si Lochan Naahee.

Maath Pithaa Kee Rakath Nipannae Machhee Maas Na Khaanhee.

Eisathree Purakhai Jaan Nis Maelaa Outhhai Mandhh Kamaahee.

Maasahu Ninmae Maasahu Janmae Ham Maasai Kae Bhaanddae.

Giaan Dhhiaan Kachh Soojhai Naahee Chathur Kehaavai Paanddae.

Baahar Kaa Maas Mandhaa Suaamee Ghar Kaa Maas Changaeraa.

Jeea Janth Sabh Maasahu Hoeae Jeee Laeiaa Vaasaeraa.

Abhakh Bhakhehi Bhakh Thaj Chhoddehi Andhh Guroo Jin Kaeraa.

Maasahu Ninmae Maasahu Janmae Ham Maasai Kae Bhaanddae.

Giaan Dhhiaan Kachh Soojhai Naahee Chathur Kehaavai Paanddae.

Maas Puraanee Maas Kathaebanaee Chahu Jug Maas Kamaanaa.

Jaj Kaaj Veeaahi Suhaavai Outhhai Maas Samaanaa.

Eisathree Purakh Nipajehi Maasahu Paathisaah Sulathaanaan.

Jae Oue Dhisehi Narak Jaandhae Thaan Ounh Kaa Dhaan Na Lainaa.

Dhaenadhaa Narak Surag Laidhae Dhaekhahu Eaehu Dhhingaanaa.

Aap Na Boojhai Lok Bujhaaeae Paanddae Kharaa Siaanaa.

Paanddae Thoo Jaanai Hee Naahee Kithhahu Maas Oupannaa.

Thoeiahu Ann Kamaadh Kapaahaan Thoeiahu Thribhavan Gannaa.

Thoaa Aakhai Ho Bahu Bidhh Hachhaa Thoai Bahuth Bikaaraa.

Eaethae Ras Chhodd Hovai Sanniaasee Naanak Kehai Vichaaraa. ||2||

(“The fools keep arguing about meat, but are ignorant of divine wisdom and meditation.

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

One kills the rhinoceros and performs rituals of yajna in order to please the gods.

One renounces meat, and covers one’s nose when near it, but devours human beings at night.

One makes a display (of renouncing meat), but is ignorant of wisdom and meditation.

Nanak says, one cannot preach to such blindly ignorant people. Even if preached, they do not understand.

Such people alone are blind, who practise ignorance in their lives. They lack the capacity to see with their hearts.

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

But when men and women meet at night, they join in the flesh.

We are conceived in the flesh, we are born of the flesh; we are nothing but vessels made of flesh.

The Pandits know nothing of divine wisdom and meditation, but pose themselves as wise.

The meat from outside is bad, but the people at home, though made of flesh, are good.

All living beings and creatures are of flesh; the soul resides within the flesh.

They, whose guru is blindly ignorant, eat the inedible and throw away the edible.

We are conceived in the flesh, we are born of the flesh; we are nothing but vessels made of flesh.

The Pandits know nothing of wisdom and meditation, but call themselves wise.

Meat-eating is in accordance with the Puranas, and the holy books. Meat-eating has been practised throughout the four Yugas.

Meat-eating goes well as a part of the yajnas, rituals and marriages.

Men and women, kings and emperors are born of meat.

If you think they are hell-bound, do not accept their charity.

The donor goes to hell, but the receiver finds heaven – behold this paradox.

The Pandit doesn’t himself understand, but preaches to others. He is wise indeed.

The Pandit doesn’t even have a grasp of the origin of meat.

The food grains, cotton, sugarcane are all produced from water. The three worlds originate from water.

Water is beneficial in many ways. Water takes many forms.

Nanak reflects and concludes that one should forsake the pleasures and become a Sanyasi (hermit).”)

(Page 1289-1290)

The blessed Satguru incarnate Nanak Patshah Ji terms such a human being as fool who considers oneself as learned (having renounced meat-eating) and wastes one’s energy in debating the matter of eating or avoiding meat. The human being who renounces meat-eating and calls oneself as Pandit (scholar of religious teachings; learned) is described as a fool by Satguru incarnate the blessed Nanak Patshah Ji. Without Dhyan (Simran of Naam – with deep concentration, and detachment from all-else), a human being cannot acquire Brahm Gyan. The state of Dhyan is a very high spiritual state. This state is attained with Gurprasad. After acquiring Gurprasad, when the Bandagi of the human being reaches the high state of Karam Khand (the stage of receiving divine benignity or grace); and when the human being attains Samadhi (deep trance-like state, where there is no thought, nothing except pure consciousness); and when one practises Sat Naam while in the state of Sunn Samadhi (silent, deep meditation; a state free of thoughts, even free from the effects of time and space); then all one’s Bajjar Kapats are opened, Naam permeates every cell of one’s body; and it is at this stage that the human being attains the state of constant, uninterrupted Simran (meditation).  It is at this supremely powerful state of Dhyan that the Bandagi of the human being finds approval of Dargah, and the human being achieves Darshan of the Nirgun Saroop of Akal Purakh and attains Puran Brahm Gyan. Thus, only a human being who doesn’t attain this supremely powerful state of Gyan Dhyan (wisdom and meditation) thinks of oneself as a quitter of meat-eating (learned) and displays one’s foolishness by indulging in the debate about eating-or-renouncing meat. With this Param Sat Tat as the basis, one comes to the conclusion that a Jigyasoos ought to stay away from these Bharams concerning meat-eating.

Since the basis of origin of green leafy vegetables is the five elements; and the meat too originates from the five elements; then what’s the difference between the vegetables and the meat? And consuming of which one of the two is an act of sin? In accordance with the magnificence of the five elements described above, there is no difference between the meat and the vegetables. Therefore the Sat Karam is to inscribe this Puran Brahm Gyan in one’s Hirdha, to keep within this Brahm Gyan and to act upon this Brahm Gyan in one’s everyday life. A large number of vegetarian human beings present the argument that meat-eating entails killing of the animals, and a meat-eating person shares the crime of the killing of the animals. It is true that the meat is obtained only through killing of the animals. But it is also true that there is life in the plants of the vegetables; and the vegetables too are obtained only by hacking the plants. These arguments and counter-arguments are endless, and are neither conclusive nor productive. It is to put an end to these debates and controversies and arguments and counter-arguments that the blessed Satguru incarnate Nanak Patshah Ji, through these Saloks, bestows the Puran Brahm Gyan upon the entire humanity that it is foolishness to even enter the debate about eating-or-abjuring meat. Therefore, instead of committing such foolishness, we should walk the path of achieving the state of “Gyan Dhyan”.

In the olden times too, in order to please the gods and goddesses, many people performed sacrificial yajnas (ritualistic prayers and offerings) and sacrificed animals (rhinoceros’). Even in today’s times, at many places one comes across the instances of animal-sacrificing (goats etc.) for pleasing gods and goddesses. It shows that on the one hand the human beings make pretence of pursuing the path of Parmarath and make sham displays of renouncing meat, and on the other hand the same hypocritical human beings make visits to the temples of gods and goddesses and sacrifice animals in order to fulfil their objective of Parmarath. Satguru Sahib calls such human beings as hypocrites who, of their own accord, renounce meat-eating and if they see raw meat around them, cover their noses so that the smell of the dead animal doesn’t enter their nostrils and desecrate them. By hypocrites is meant the people who are Bharams-stricken and whose lives are consumed by Dubidhas. Only a human being who has attained Sach Khand (the realm of ultimate, absolute truth) isn’t a hypocrite. Entire rest of the humanity, by virtue of being a victim of Bharams and slave to Maya, abides in hypocrisy. Only a human being who has vanquished Maya and has extricated oneself from Bharams and Dubidhas is the one who has attained Sach Khand, and is no longer a hypocrite. In today’s world there is no dearth of such greatly hypocritical people who are overwhelmed with Bharams about the eggs and the vessels; and instead of turning their life into a pursuit of Parmarath, are bent upon destroying it. It means that, in many families one comes across the spectacles of separate sets of vessels being kept for those eating meat and eggs, and for those who are vegetarians (making a false pretence of walking the path of Parmarath). Some people believe in being so strict as to regard the mere touching of an egg as being a grave sin. Such hypocritical human beings are trapped in Bharams and mired in Dubidhas, and instead of getting closer to achieving Parmarath, are wasting away their lives entangled in the web of Maya. Because such people, under their ignorance and being unaware of “Gyan Dhyan”, indulge in slandering others; make plots behind other’s back; rob others of their rights; and living under the slavery of Maya (lust, anger, greed, attachments, pride and Trishna), commit Asat Karams and fritter away their lives. Slandering others and taking away what rightfully belongs to others is a sin, akin to sucking the blood of others. Thus those (hypocritical) human beings, who having renounced meat-eating think and call themselves as great beings and continue to indulge in Asat Karams under the slavery of Maya, do not make a dent in their account of sins merely by the act of abstaining from meat-eating. Therefore a wise man is the one who doesn’t enter the debate about flesh-eating, and devotes oneself to attaining the higher stages of “Gyan Dhyan”; and to this end seeks shelter at the feet of a Poora Satguru and turns one’s life into a success by accomplishing one’s Bandagi and by breaking away from the slavery of Maya. The human being who sticks to making arguments and counter-arguments about meat-eating harbours Bharams, destroys one’s life in this Dubidha and proves oneself to be a great fool.

A Bharams-stricken and Dubidha-trapped human being, stuck in the darkness of one’s ignorance, is like a blind person who is completely unaware of “Gyan Dhyan” and who chooses to have verbal fights about meat-eating. To enter into a debate with and to argue and counter-argue with such a person is nothing but foolishness. Since such a person will never come to comprehension, unless he or she obtains the grace of a Poora Satguru, therefore nothing can be gained by arguing and counter-arguing with such a person. This is why a wise human being never participates in the debate (about meat-eating).

That human being is blind who embraces the darkness of ignorance. That human being is blind who forsakes Gurmat (God’s wisdom; wisdom revealed in Gurbani) and embraces and practises Manmat and Sansarik Mat (worldly wisdom; materialism). A person whose Gyan Netters (wisdom eyes; divine vision) are yet to open is like a blind person. A human being whose Gyan Netters are not yet opened slaves under (the Rajo and Tamo Birtis of) Maya and commits Asat Karams. The person whose Gyan Netters are open is the one with a clear vision. Such a person practises Brahm Gyan (Gurbani) in one’s life. The person whose Bajjar Kapats are opened begins to grasp Brahm Gyan (Gurbani) and such a person puts this Brahm Gyan to practice in one’s everyday life. By practising Brahm Gyan in one’s life, he or she obtains Gurprasad, attains the supremely powerful state of “Gyan Dhyan” and makes a success of one’s birth as a human being. While the person who abdicates Gurmat, adopts and puts (the ignorance of) Manmat and Sansarik Mat to practice in one’s life is like a blind man who embraces the Param Sat Tat of “Maas Maas Kar Moorakh Jhagarhae”, and wastes away one’s life stuck in Bharams and Dubidhas.

Born of the mother’s blood and the father’s sperm, the human being who himself is a figure made of flesh, desists from eating fish and animals. It must be said that a human being’s origin (seed) too is made out of flesh; the mother’s womb is made out of flesh where one spends 9 months and where one is nourished by flesh; and at the time of birth, one comes out of the mother’s womb in the shape of a figure of flesh. Then why does one abstain from eating fish or meat? Furthermore, when at night the man and the woman (husband and wife) join together, it is the flesh-meeting-flesh as they consummate each other. Then why is the consummation of flesh by flesh not regarded as bad? Then why is the relationship between a man and a woman accepted as pure and sacred? This relationship between a man and a woman (husband and wife) too ought to be treated as impure, which is not Sat. Because it is this relationship between a man and a woman (husband and wife) that is the basis of the entire human origin. Therefore a human being should understand the Param Sat Tat behind “Maas Maas Kar Moorakh Jhagarhae” and, instead of participating in the arguments and counter-arguments one should try to realize the Param Sat Tat of “Gyan Dhyan”.

Satguru incarnate the blessed Nanak Patshah Ji reaffirms this Param Sat Tat that our origin is linked with meat; we are nothing but idols of meat; we are born of meat and all our familial ties and relationships are made through meat alone. But a meat-abstainer (having the notion of being a Pandit, or learned in religious teachings, and wise) disavows the truth about one’s own body (which itself is a vessel of meat) and starts the debate on meat-eating with a view to establish oneself as wise in other’s eyes. He or she is unaware of this Param Sat Tat that whatever is put in this vessel of meat, in the form of the human body, as food to keep oneself alive gets converted into nothing but flesh and blood. Such a human being, posing oneself as a Pandit and a smart being, is ignorant of the significance of meat revealed by the blessed Satguru incarnate Nirankar Roop (the embodiment of Formless One, i.e. God in human form) Nanak Patshah Ji upon this earth in this Salok of supremely powerful Puran Brahm Gyan. To such a meat-abstainer (hypocrite), the meat belonging to others is sacrilegious while all the acts of one’s own flesh or of one’s own body, including all Asat Karams, Kur Karams (deeds of falsehood; Asat Karams), acts of robbing others of what is rightfully theirs and uncounted sins etc. are legitimate acts. All creatures and living beings too are born from meat and born of meat; the origin of life is meat; it is meat alone that provides nourishment vital for sustaining life; the soul, the life-element of the human being too resides inside nothing but meat. Therefore only that human being who doesn’t realize and doesn’t grasp “Gyan Dhyan” struggles aimlessly in the state of “Maas Maas Kar Moorakh Jhagarhae”. Thus, instead of joining the debate on meat-eating and indulging in arguments and counter-arguments, a human being should concern oneself with adopting Sato Birti. By so doing all ones deeds will start turning into Sat Karams, and one will be able to obtain Gurprasad and attain the supreme spiritual state of “Gyan Dhyan”.

The Purana’s (a genre of important Hindu religious texts) and the Kateb (the Islamic scriptures) too include references to meat-eating. Meat-eating is practised in all four Yugas (epochs, there are four Yugas – the Sat Yuga, the Treta Yuga, the Dwapar Yuga and the fourth one that we are currently passing through, the Kal Yuga). It implies that meat-eating has been in practice ever since the beginning of the world. From the beginning of the human civilisation and continuing till the current age, meat-eating has been in vogue during ceremonies such as the weddings, etc. As a matter of fact, meat-eating is a prominently observed part of the sacred occasions of betrothals and marriages. Men and women, kings and emperors, the rich and the wealthy, all are born of nothing but flesh. Meaning thereby that, the entire mankind is born of meat. If the wisdom of the meat-abstainers (Pandits) is the true one, all of the humankind shall deserve a place in hell. Then why is it that a meat-abstainer (the learned Pandit) accepts alms from all these men, women, kings, emperors, the rich and the wealthy who are on their way to hell? Wouldn’t the meat-abstainer (the learned Pandit) by accepting charity of these hell-bounds will himself become deserving of hell? Wouldn’t a meat-abstainer (the Pandit), living on the handouts from these hell-bounds, will himself become hell-bound? If the meat-abstainer (the learned Pandit) takes charity from those who are made of meat (and practise meat-eating) and still finds oneself a place in heaven instead of in hell, it would be a travesty; it wouldn’t be Sat. But if a meat-abstainer (the learned Pandit) accepts doles from meat-made human beings (who also practise meat-eating and are destined for hell) and still thinks of oneself as deserving of a place in heaven, it is a matter of utter surprise. It means that a meat-abstainer who thinks of oneself as wise has no awareness of this Puran Sat Tat, and is wholly deluded by Bharams. This is why Satguru incarnate the blessed Nana Patshah Ji repudiates all Bharams about eating-or-avoiding meat through these examples in this Salok of supremely powerful Puran Baham Gyan and bestows this Sat upon the humanity that it is nothing but foolishness to argue over meat-eating.

A human being who considers oneself wise by renouncing meat-eating, and preaches others to abstain from meat-eating, is unaware of the significance of meat. Such a human being is ignorant of the origin of meat. On the basis of Gurbani, this Puran Sat Tat is already made abundantly clear that the entire Creation is formed out of the five elements alone. All the living beings too are created out of these five elements alone. The human body too is constructed only from these five elements. All kinds of materials for food for the human being too are made from nothing but these five elements. Every article of use in human life is forged out of these five elements. The entire world and every attraction in the world are made from these five elements. All of the worldly attractions (luxuries and conveniences) that keep a human being under the slavery of Maya too are made out of these five elements. Therefore if one must abstain, one must do so from these worldly materials and objects pulling a human being into the slavery of (the Rajo and Tamo Birtis of) Maya. One must abstain from committing Asat Karams under (the Rajo and Tamo Birtis of) Maya, and turn one’s consciousness towards Sato Birti. A human being should abjure the terrible and gravely destructive pleasures, the disastrous worldly enjoyments available under (the Rajo and Tamo Birtis of) Maya that compel one to commit Asat Karams steeped in lust, anger, greed, attachments and pride in order to quench one’s mental ailment of Trishna; and employ one’s consciousness in Sat Karams that will beget one the Gurprasad of “Gyan Dhyan”, the Gurprasad of Naam, the Gurprasad of Naam Simran and Naam Di Kamai, and the Gurprasad of Puran Bandagi and Seva; and turn one’s life into an accomplishment. Therefore the blessed Satguru incarnate Nanak Patshah Ji bestows this Param Sat Tat upon the entire humanity that one shouldn’t get caught into Bharams about eating or abstaining from meat. One shouldn’t enter the debate or make arguments and counter-arguments about eating-or-avoiding meat. Because a meat-abstainer (one who considers oneself to be a wise Pandit) participating in the debate of eating-or-avoiding meat is a foolish person; since he or she is ignorant of the significance of meat. Therefore an intelligent being is one who doesn’t join the debate or makes arguments and counter-arguments about eating-or-renouncing meat, and instead makes efforts to attain the high spiritual state of “Gyan Dhyan”; one who realizes the wisdom of the significance of meat frees oneself of Bharams and Dubidhas (about eating-or-abjuring meat) and progresses towards higher spiritual states.

The blessed Satguru incarnate Nanak Patshah Ji reveals another Param Sat Tat in Asa Di Var (a collection of 24 Pauris written by Guru Nanak Ji), the comprehension of which shall assist every Jigyasoo in ridding oneself of Bharams concerning eating-or-forsaking meat. This Param Sat Tat is depicted in the following supremely powerful Salok of Puran Brahm Gyan:

Jaethae Dhaanae Ann Kae Jeeaa Baajh Na Koe. Pehilaa Paanee Jeeo Hai Jith Hariaa Sabh Koe.

(“As many as the grains of food are there, none is without life. The first living being is Water, which causes everything to flourish.”)

(Page 472)

This Salok of Gurbani portrays this Puran Sat Tat that life is present within every grain of food. When a farmer sows a grain of wheat in the field, the grain comes alive and takes the form of a plant, and the plant sprouts hundreds of grains of wheat. A single grain of wheat gives birth to hundreds of grains. A corn of maize gives birth to a stalk that sprouts 2-3 corncobs, each of which sprouts hundreds of corns of maize. Thus a single corn of maize gives birth to hundreds of corns. This process of creation takes place in every food-producing plant and every fruit-bearing tree, and corroborates this supremely powerful Salok of Puran Sat in the universe. That is to say, whatever we consume as food for our sustenance, all of it goes towards giving us life. All those eatables and food-grains, everything that a human being eats, clearly exhibits the supreme life-giving force. Not just this, but the blessed Satguru incarnate Nanak Patshah Ji also reveals this Param Sat Tat that water too is a living being. A human life is unable to carry on for long without water, as water bears the supreme power of sustaining the human life. Neither is it possible for any vegetation or other foodstuff to grow without water. This is why water is denominated as the very first living being; because it is a predominant and the fundamental source of the life-force. In conclusion, it is necessary for the meat-abstainers as well as the meat-eaters to grasp these Param Sat Tat’s; and it is in the interest of the entire humanity to adopt these priceless gems of Puran Brahm Gyan in their lives.

(That’s to say, do not forbid a person who eats fish and animals; do not compel a person who doesn’t; every human being follows his or her own destiny, every human being’s life goes on in accordance with the course of one’s destiny, and it is not in hands of an ordinary person to change it. Being a vegetarian or a non-vegetarian has no bearing on a human being attaining “Gyan Dhyan” or accomplishing one’s Bandagi. It is entirely true that the laws of nature dictate that one half of the Creation (living beings; creatures) devour the other half. The matter of setting the limits within which to restrict one’s diet is beyond the human capacity. Nothing is in fact in the hands of or in the powers of the human beings. All that takes place is determined by the divine Vidhans constituted by Sat Par Brahm Pita Parmeshwar. This much is certain that some great beings forbid the eating of fish and animals for reason that it is Tamsik (appeasing to one’s desires) food, and reinforces one’s Tamo Birti. However, not just meat alone, but even the butter, ghee (clarified butter), milk and curd etc. are also termed as Tamsik foods. In this situation it becomes extremely hard for a Jigyasoo to decide what food to eat and what food to abstain from. If one’s Tamo Birti is intensified, the human being might face difficulty in bringing the Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride) under one’s control. But this too is a Param Sat Tat that it is not in the hands of a human being to vanquish Maya; Maya can be vanquished only by obtaining Gurprasad; and it is only by obtaining Gurprasad that a human being can liberate oneself from the bonds of one’s Karma (good and bad deeds that determine one’s destiny); and it is only by obtaining Gurprasad that a human being can attain deliverance from one’s past sins committed birth-after-birth, and not by renouncing meat-eating.)