Path of the Masters: Sant Mat - Santmat, Radhasoami - Radha Soami, Satsang, Inner Light and Sound Meditation: Surat Shabd Yoga, Audible Life Stream, Quan Yin Method, Spiritual Science, Spirituality, Kabir, Maharshi Mehi, Kirpal Singh, Gnosticism, Third Eye, Out Of Body Experiences, Near-Death Experiences, Inner Space, the Kingdom of the Heavens Within, Mystic Poetry, Vegetarian Vegan, Ahimsa, Love, and God. The term "Sant Mat" was coined by Sant Tulsi Sahib of Hathras during the 19th Century.
A Sikh Sant Mat Connection Truly Commences With Baba Jaimal Singh, by James Bean
“Soamiji Maharaj, the first guru of Radhasoami Faith, was born on 25th, August 1818, in a Khatri family, residing in Panni Gali, Agra and His worldly name was Shri Shiv Dayal Singh Ji.” Pipal Mandi Hazuri Bhawan website (and based on the Biography of Soamiji Maharaj): https://www.radhasoamisatsang.org/pppdsoamiji
“His father, Lala Dilwali Singh (a Sahejdhari Khatri Sikh, belonging to the order of Nanak Panthis), was devotedly attached to Jap Ji, Raho Ras and Sukhmani (Sikh scriptures), which he read from day to day with great religious fervor and deep reverence.” (A Great Saint Baba Jaimal Singh His Life and Teachings, By Kirpal Singh, page 8)
Swami Ji however, though on record for being fond of the teachings of Guru Nanak and the Adi Granth, is not depicted as wearing a turban or having a “Sikh” appearance. Khati Sikhs are not a mainstream Sikh sect. Non-initiated Sehajdhari Khatri Sikhs adhered to Sikh spiritual teachings without adopting the outward physical emblems of the Khalsa.
On the Sahej Dhari Khatri Sikhs: “Sahaj-Dharis are a sect of Sikhs who differ from other Sikhs in their observance of religious practices. Unlike Kes-Dhari Sikhs, Sahaj-Dharis do not wear uncut hair and may reject other injunctions of the Rahit, the Sikh code of conduct. They also do not adopt typical Sikh personal names.
“Historically, Tat Khalsa scholars believed “sahaj-dhari” meant “slow-adopter,” suggesting a path to full Khalsa membership. However, it is more likely derived from Guru Nanak’s use of “sahaj,” signifying the soul’s liberation. This group often includes members of higher castes who may not observe the Rahit to maintain their social status. The exact number of Sahaj-Dharis is difficult to determine, as some families may only initiate their eldest son as Sikh, leaving others to identify as Hindu or Sikh. They emphasize a special regard for Guru Nanak and his teachings.” Britannica: https://www.britannica.com/topic/Sahaj-Dhari#:~:text=Unlike%20Kes%2DDhari%20Sikhs%2C%20Sahaj%2DDharis%20do%20not%20wear,use%20of%20%22sahaj%2C%22%20signifying%20the%20soul's%20liberation.
Those folks were rather distant from the Sikh world and its traditions and fundamentalisms, reminding me of the relationship between the Unitarians and Christianity.
Furthermore, Soamiji and his family became followers of Sant Tulsi Sahib of Hathras, became initiates of Sant Mat.
Tulsi Sahib was not Sikh. There’s absolutely nothing “Sikh” about Tulsi Sahib. He had no associations with Sikhism or Sikh gurus (assuming there were some) and did not often quote the Adi Granth in his writings. Granth quotes are sparse in the teachings of Sant Tulsi Sahib of Hathras. As I’ve traced the Sant Mat guru lineage, before Tulsi Sahib was Sant Dariya Sahib of Bihar from a Dharamdasi region of Bihar District and earlier Sant Dharam Das gurus don’t seem to have any association or background with Sikhism or Sikh gurus. Not near the Punjab. Few “Singh’s" but scores and scores and scores of “Das’s”.
So other than Soamiji, family members and associates being fond of the verses of Guru Nanak and those other four earlier Sikh gurus who were the major contributors to the Adi Granth, WHERE DO turban wearing gurus with Sikh ethnic backgrounds dressed in white attire appear in Sant Mat? With Baba Jaimal Singh, one of the three prominent disciples and successors of Soami Ji Maharaj.
“It was in 1838 that Baba Jaimal Singh was born in the village of Ghuman in the Gurdaspur District of the Punjab, to a family of pious Sikh cultivators.” (A Great Saint Baba Jaimal Singh, His Life and Teachings, page 21). As the biography documents it was Baba Jaimal Singh who became mainly interested in the spirituality and mysticism described in the Sikh scriptures, and this quest eventually lead him to the door of Soamiji Maharaj in order to be initiated into the mysteries of Naam by a living teacher. See, the biography of Baba Jaimal Singh: https://www.ruhanisatsangusa.org/pdf/Baba%20Jaimal%20Singh%20-%20Kirpal%20Singh.pdf
“One of the great spiritual biographies in the history of Sant Mat and Radhasoami literature written by the late Kirpal Singh. It tells of the fascinating story of a young Sikh boy, Jaimal Singh, who goes on a quest to find an enlightened master who can reveal the secret of the Five Melodies as mentioned in the Guru Granth Sahib. Baba Jaimal Singh meets many yogis and sages in his quest to unravel the mystery of the Inner Sound Current.” For more, there’s the audio book, Baba Jaimal Singh and His Quest for the Secret of the Sound Current. A Biography: https://youtu.be/Hz60EVTkcuw?si=rTbzi3VwOJY2jPVG
It’s with the successors and offshoots of Baba Jaimal Singh that we get a lot of gurus and followers with Sikh backgrounds, wearing turbans, etc… In addition to Hazur Baba Sawan Singh and successors I’m also including here the Tarn Taran gurus and the many Radhasoami satsangs that, though not as well-known in the west, are legion and have also branched out all over India and around the world.
At the Gnostic
Gospels Discord forum someone asked this question: "In this very day and age,
are there new Gnostic gospels/scriptures/writing active produced? I
think that gnosticism, like all religions, should evolve and there
should be constantly new texts to express the gnostic experience."
My
Replies: Yes, this is correct. An exciting and hopeful topic really.
Gnosticism never went away, it traveled east, beyond the oppressive
reach of the Roman Empire. New texts kept on being produced by living
schools of spirituality, and this remains true right up to the living
present.
Note. And by this I don't mean the gnostic hijackers out
there abusing the term gnosticism, repurposing the term to mean new
things unrelated to classic gnosticism but that are related to magic,
other forms of spiritual materialism, incompatible systems of esoterica,
manipulation, cults, conspirituality and so on. The Matrix metaphors
are another example of an unfortunate reappropriation, where "taking the
red pill" nowadays means being sold some new con-spiracy theory or new
agey thing falsely rebranded as gnostic, so I've mostly given up on
Matrix references in connection with gnosticism due to this hijacking.
The
repurposing of the word gnostic is a modern-day plague of the
blogosphere and Youtube world. But I agree with M. David Litwa that we
should not give up on the word "gnostic" but reclaim it from the
abusers, and reclaim it from church father propaganda as well.
But...back
to your important question. The key is recognizing gnostic mystical
systems that came later under other names such as Manichaeanism,
Cathars, Kabbalah, certain Sufi Orders, and other living schools
associated with Mystics of the East (Sant Mat, Radhasoami). There are indeed cousin
schools of mysticism embodying the same basic "operating system", if you
will, as those Gnostics of Alexandria. Some of these great
grandchildren of Gnosticism even have published books quoting early
Gnostic texts happy to acknowledge the universality of their teachings
and spiritual practices... initiation into meditation and inner
experience (gnosis).
Gnosticism, including a rich spiritual
heritage of gnostic compatible literature did continue -- never ceased.
As I've sometimes joked with people, the last gnostic text was published
last Tuesday.
“Theologians may quarrel, but the mystics of the world speak the same language.” ― Meister Eckhart
"The
lamps are different, but the Light is the same: it comes from Beyond.
If thou keep looking at the lamp, thou art lost: for thence arises the
appearance of numbers and plurality. Fix thy gaze upon the Light, and
thou art delivered from the dualism inherent in the finite body." (Rumi,
Masnavi, Book III)
"I am neither Christian, nor Jew, nor Muslim,
nor Hindu, Buddhist, sufi, or zen. I belong to no religion or cultural
system. I am not from the East or the West, not out of the ocean or up
from the ground, not natural or ethereal, not composed of elements at
all... I belong to The Beloved, have seen the two worlds as one and that
one call to and know, first, last, outer, inner, only that breath
breathing human being." (Rumi, Only Breath)
"He received the gnosis of the mysteries... that had been entrusted to the righteous before him." (on Mani, Cologne Mani Codex)
"Previously
the religion was announced in many places and in many languages through
Buddhas, through Jesus, and through other messengers." (Mani,
Shabuhragan, a Middle Persian Manichaean scripture)
"Wisdom and
the deeds of the Buddha, and the righteousness of Jesus the Splendour,
and the mysteries and the images of the Light, and the true knowledge
(gnosis) were revealed through the Apostle." (Kephalaia, Manichaean
scripture)
"From age to age the apostles of God have brought the
truth. At one time they came through the Buddha in India; at another
through Zarathustra in Persia; at another through Jesus in the West.
Finally this revelation came through me, Mani, the Apostle of the True
God." (Kephalaia)
"That I may redeem you from death and
annihilation, I will give you what you have not seen with the eye nor
heard with the ears nor grasped with the hand." (Turfan fragments,
translated in Gnosis on the Silk Road)
They raved in the passion of anger;
they lacked sense or coherent thought
and you assembled their thoughts,
and so they understood their origin
in the Realm of Light.
Those living beings in the five states of existence
you freed from ignorance
and gave them wisdom,
leading them to pari-nirvana....
Unendingly submerged in the dust
of forgetting rebirths
and in a state of poisonous savage animals,
they were always mad.
When the passion of greed poisoned them
and they were dying,
you prepared a medicine for them
from the herb of meditation.
-- The Great Song to Mani, Gnosis on the Silk Road
"By
considering the Self one becomes a Gnostic; realising the self (to be)
God (SOHAM), he comes to be satisfied in the Mystery through the Word...
When a disciple realises the Self, what else is he to do or have done
(for him)? He who has obtained the Treasure through love fixes (his)
mind on God's feet. Night and day become pleasant (once) egoism is
dispelled; I got rid of the heart's infatuation when I pleased Him;
(now, Lord), graciously come into (my) house!
The Ascension of the Soul Back to God (the Ocean of Love) - Guru Nanak's Message - Spiritual Awakening Radio Podcast
On today's satsang podcast we explore the soul's journey of separation from the One, incarnating into various bodies and lives of existence, it's eventual search for meaning, sacredness, finding spiritual awakening, and -- full circle -- returning back to the One. You'll hear many readings from the Sikh scriptures including the Morning Prayer (Jap Ji) of Guru Nanak and from other Saints of the East. As Guru Gobind Singh said in his mystic poetry and hymns: "Just as millions of sparks fly from fire; They arise separately but again unite in fire... From God’s form, incorporeal and corporeal beings are manifested and spring from Him shall all be united in Him again." (Dasam Granth)
& @ Wherever You Follow Podcasts - At Your Favorite Podcast APP Just Do a Search for "Spiritual Awakening Radio" (Apple Podcasts, Spotify, I Heart Radio, Audible & Amazon Music and Podcasts, Pocketcasts, Overcast, PodBean, Internet Archive, Substack, Jio Saavan, etc...).
In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami (Radhaswami),
sikh, jap ji, morning prayer, guru nanak, sant mat, radhasoami, satsang, gnostic, gnosticism, james bean, spiritual awakening radio, sant mat satsang podcasts, spirituality, meditation, religion, podcasts, adi granth, guru granth, gurbani, sach khand, heavens, ascension of the soul, God, enlightenment,
A History-based Middle Ground of Sikh Vegetarian History
In the Beas publication about the life and teachings of Guru Nanak there is cited a passage from a Muslim historian saying that Nanak abstained from animal food and enjoined against cruelty to animals: "Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being." (Mohsin Fani, Persian historian, Dabistan-e-Mazahib)
"The Dabestan-e Mazaheb (Persian: دبستان مذاهب) 'school of religions' is a Persian language work that examines and compares Abrahamic, Dharmic and other religions of the mid-17th century South Asia and the Middle East." https://en.wikipedia.org/wiki/Dabestan-e_Mazaheb
Usually authorship of this book is attributed to Mohsin Fani, a scholar of comparative religion and who also was friends with the Sixth Sikh Guru Guru Hargobind. "Born around 1615 in Iran, Mohsin Fani was once migrated to India, for the study of the religions there, in the time of the sixth Sikh guru, Guru Hargobind Sahib with whom he had friendly relationships." https://en.wikipedia.org/wiki/Mohsin_Fani
I found several volumes and translations of the Dabestan-e Mazaheb online including English editions. The one at Scribd seems fairly complete and nicer than some of the others so I downloaded it.
It does contain the passage that's found in the RSSB book about the teachings of Guru Nanak
https://scienceofthesoul.org/books-EN-007-0.html but it's far more informative to cite the whole paragraph of material where the quote is found, bringing greater clarity to the question of vegetarianism and Sikhism from this early source that predates many texts that mainstream Sikhs rely upon. The English translation of this old edition is not ideal but clear enough. I've bracketed in the correct spellings of the various Sikh Gurus.
"Nanac [Guru Nanak] had a great number of disciples. He professed the unity of God, which is called the law of Muhammed, and believed the metempsychosis, or transmigration of the soul from one body to another. Having prohibited his disciples wine and to eat pork, he himself abstained from eating flesh and ordered not to hurt any living being. After him, this precept was neglected by his followers; but Arjun mal [Guru Arjan Dev], one of the substitutes of his faith [successors of Nanak], as soon as he found that it was wrong, renewed the prohibition to eat flesh, and said, 'This has not been approved by Nanac [Nanak].' Afterward, Hargovind [Guru Hargobind, 6th Sikh Guru], son of Arjunmal [Guru Arjan Dev, 5th Sikh Guru], eat flesh, and went to hunt, and his followers imitated his example." (THE DABISTAN OR SCHOOL OF MANNERS, TRANSLATED FROM THE ORIGINAL PERSIAN BY DAVID SHEA AND ANTHONY TROVER, page 285, section on the Nanak sect, 1901 edition)
The short passage from the above as quoted by Janak Raj Puri in the Beas publication does make for a good proof-text for the vegetarianism of Guru Nanak and his immediate disciples, but as we can see from the context of the whole paragraph, with this wider field of vision things aren't looking so good for Sikh vegetarianism after the time of Guru Nanak.
The Fifth Sikh Guru Arjan Dev rediscovered? this lost? prohibition about eating flesh once taught by Guru Nanak and revives the precept of vegetarianism during his day. But then, soon enough, it fell by the wayside again with even Arjan's own son Hargobind eating meat and going on hunting trips.
So the above-quoted short passage from the Dabistan-e-Mazahib about the vegetarianism of Guru Nanak initially sounded quite good in support of vegetarianism, but a wider view of the whole text portrays vegetarianism as being forgotten by Sikh Gurus number Two, Three, and Four. Guru Five brings vegetarianism back. And I should also include Guru Arjan Dev's Adi Granth scribe Bhai Gurdaas, as his collection of poetry verses or vaars called Vaaran Bhai Gurdas, also affirms vegetarianism. Bhai Gurdaas Ji said: "They eat meat by cutting throats, what will their own condition be?" (Vaar 24, Pauree 17)
And then, according to the very same Dabistan-e-Mazahib by Mohsin Fani, Arjan's own son Hargobind, Sikh Guru Number Six, ate meat, went on hunting trips, thus presenting the latter Sikh gurus as meat-eating sat gurus. No more mandated* vegetarianism in the sangats of the Sikhs after the time of the Fifth Sikh Guru and his scribe Bhai Gurdaas.
* Not a precept all disciples must follow.
For a One Hundred Percent Vegetarian Version of Sikh History We Have the Namdharis
Now what's presented above represents a kind of middle path or middle ground on the question of vegetarianism and Sikhism. There is the smaller Sikh sub-sect called the Namdhari's that, in their timeline or version of reality, present all Ten Sikh Gurus as being staunch and adamant vegetarians, including Guru Gobind Singh. For instance in alternative Namdhari texts this is attributed to Guru Gobind Singh:
"One who does not steal, commit adultery, slander anyone, gamble, eat meat or drink wine will be liberated in this very life (i.e. Jeewan Mukt)". (Guru Gobind Singh, 10th Sikh Guru, Sudharam Marag Granth -- Shri Guru Gobind Singh Ji’s “Updesh” to Bhai Daya Singh ji which is mentioned in “Sudharam Marag Granth”, and also found written in some old handwritten volumes of Sri Guru Granth Sahib): https://web.archive.org/web/20180329213659/http://www.info-sikh.com/PageM1.html
“His Disciples, Soaked in The Bliss of Nam, gave up opium, hashish, poppy, liquor and various other intoxicants. They would not eat meat. They would not steal. They foreswore adultery and deception. They Practised Saintliness.” -- Sri Guru Panth Parkash): http://namdhari.faithweb.com/panthparkash.htm
If one reads those alternative Namdhari scriptures and histories, according to them there were no meat-eating satgurus going on hunting trips after all. That would be the one hundred percent vegetarian version of Sikh history.
Meet the Meat-Eating Satgurus Going on Hunting Trips, A Carnivorous Version of Sikh History
If one wishes to customize their personal version of Sikh history in the pro-meat direction, this is easily accomplished as well, with many supporting scriptures at hand and much pro-meat lore about each of the Ten Sikh Gurus, even with a critical critique of Mohsin Fani's Dabistan-e-Mazahib, AND yet another Granth attributed to Guru Gobind Singh. This one's called the Sarbloh Granth or Sarabloh Granth, "a voluminous scripture, composed of more than 6,500 poetic stanzas. It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru." https://en.wikipedia.org/wiki/Sarbloh_Granth
"The Dabistan-i-Mazahib, from which I have culled and translated the account of the Nanak-panthis, the followers of Guru Nanak, is generally acknowledged to be the work of Shaikh Mohsin Fani." (from the Introduction)
"I have been strictly literal in my rendering, with the result that not unoften the diction and idiom of the English language had to be sacrificed to keep it as near the original as possible. For this I crave the readers’ indulgence. I have given my explanations of the doubtful points in footnotes, and, although some of them have grown disproportionately lengthy, I hope the discussions therein will not be found wholly uninteresting." (page 198)
He quotes the Dabistan-i-Mazahib and adds some footnotes/commentary:
"'Holding wine and pork unlawful, he abstained from animal food 6 and enjoined against cruelty to animals. After his death meat-eating became common among his disciples. And when Arjan Mai, who is one of the prophetic order of Nanak, found that evil, he prohibited people from meat-eating and said: “This practice is not in accordance with the wishes of Nanak.” 7 Eventually Hargobind, son of Arjan Mai, ate meat and hunted, and most of his disciples followed his practice.'
[footnote] 6. "Here Mohsin-Fani or his informant seems to have erred. There is nothing in the teachings of Guru Nanak to condemn the use of animal food. On the other hand we find him cooking a deer, which a disciple had presented to him at Kurukshetar during his visit to that place. When the Brahmans expressed their horror at his cooking of flesh on the occasion of a Solar Eclipse..."
[footnote] 7. "There is no such sentence traceable in the sayings of Guru Arjan in the Guru Granth Sahib."
Dr. Ganda Singh is correct that the Adi Granth doesn't contain that passage from Guru Arjan Dev. Mohsin-Fani didn't say it was from the Granth. Mohsin-Fani was friends with Hargobind, the Sixth Sikh Guru and son of Guru Arjan Dev. In other words he was there, was a contemporary, was not just relying upon the Granth. It would be absolutely wonderful to know the source for that particular citation. Indeed! Indeed!
In his footnote # 6 Dr. Ganda Singh then goes on to quote a few standard Granth verses that are often used to call into question the legitimacy of vegetarianism. The same passages are used over and over and can be found here -- see key word search of "meat" in this topical edition of the Granth: https://archive.org/details/in.gov.ignca.1918/page/n263/mode/2up?q=meat
Dr. Ganda Singh mentions a story about Guru Nanak cooking a deer but doesn't actually share with the reader where he found this. No citation is given, just a mention of the story followed by the standard verses from the Granth used to bolster the position of mainstream Sikhism in opposition to vegetarianism. However, I am acquainted with that particular deer meat story, where it's located!
It's interesting to notice that Dr. Ganda Singh here has attempted to refute the vegetarianism of Guru Nanak as recorded in a mid-17th century history book by the Persian scholar Mohsin Fani, a contemporary and friend of the Sixth Sikh Guru, by calling upon a hagiographical collection of apocryphal verses composed at a later date long after the time of the Tenth Sikh Guru Gobind Singh mainly used by the Nihang sect. (Usually historians give more weight to earlier texts over later ones, and neutral ones over self-serving sectarian ones.) This collection of stories about the Sikh Gurus, including about Guru Nanak eating deer meat, are attributed to Gobind Singh in a collection of writings known as the Sarbloh Granth. Most don't believe the Sarbloh Granth to really represent the compositions of Gobind Singh. "It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru. Scholars, on the other hand, attribute the work to after the Guru's death, being authored by an unknown poet. The work is mostly revered by the Nihang sect." -- Sarbloh Granth: https://en.wikipedia.org/wiki/Sarbloh_Granth
"The Sarbloh Granth is a text associated with Guru Gobind Singh - which has not been translated into English. This website holds the only repository of translations of the Sarbloh Granth."
Guru Nanak As Meat-Eating Satguru? Guru Nanak and Meat
"When Guru Nanak visited Kurukshetra he cooked deer meat which attracted the attention of the local Pandits who questioned the Guru's actions. In a reply the Guru mentioned that this is the Dharam of a warrior, to which the Pandits replied:
"The Pandit then said, "Warriors always have weapons with them, you have adorned the garb of an ascetic. Without weapons how can I recognize you as a warrior?"
"Guru Nanak said, "I do have weapons with me - the recitation of the name of the Creator Kartar is my sharp sword. The large bow that I have is the True Congregation Satsangat.
"The practice of controlling the senses are the numerous arrows, and I use all of them to quickly kill the Deer-like-mind. In the fire like awareness of Braham the All-pervasive I cook this meat in an offering hom*. This is forever my mindset.
* as in homage
"Gurpratap Suraj Prakash Granth 1843, author: the Great Poet Santokh Singh
For those desirous of customizing their Sikh history in a pro-meat direction, the Sarbloh Granth and other related writings of the Nihang sect will not disappoint. Do a few key word searches of "meat" at the Manglacharan Sarbloh Granth website and you'll find lots of stories about all ten Sikh gurus being meat-eating satgurus.
Final Thoughts, My Conclusions About This Particular Hall of Mirrors History
Out of all these versions of Sikh history the Namdhari one seems the most pleasant. Being vegan, my personal preference or confirmation bias would be to have all ten Sikh gurus portrayed as lacto-vegetarians if not "level five vegans" (Simpson's reference). Unfortunately, the claims of the Namdharis fall short. An ethereal, visionary or ghostly apparition of Gobind Singh in the year 1812 appointing Balak Singh as the 11th Guru is a rather strange fictitious tale, making the Namdharis not exactly a reliable go-to source on matters of Sikh history.
Guru Gobind Singh would have been one hundred and forty six years old in the year 1812. A Wiki Entry for Guru Balak Singh, Founder of the Namdhari Sikh Sect:
"Namdhari Sikhs believe he was the successor of Guru Gobind Singh, a stance that differs them from mainstream Sikhism. According to Namdharis, Guru Gobind Singh did not die from the wounds inflicted by the assassination attempt on his life in 1708, but instead lived-on as a recluse under the pseudonym of "Ajapal Singh", passing on the guruship to Balak Singh before his death. Namdharis believe Guru Gobind Singh lived to the ripe-old age of 146 when he died in the year 1812, long enough to be contemporary with Namdhari Guru Balak Singh and pass on the Guruship to him."
The extra-meatiness and sword collecting of the Nihangs seem to represent a later, much different version of Sikhism attempting to rewrite Sikh history, to remake it after their own image, doctrines, dogmas, and diet.
Mainstream orthodox Sikhism's deliberate ignoring of pro-vegetarian passages that are to be found in the Adi Granth, also in the Vaaran Bhai Gurdas, and references by historians such as Shaikh Mohsin Fani, have a familiar religious ring. If one needs to turn a blind eye, to be in denial or ignore something, that something is probably worth exploring.
See, Sikh And You Will Find: The Vegetarian Diet, Sikh Gurus and Scriptures, A Collection of Passages:
I do suspect the 'middle path' account of Shaikh Mohsin Fani, author of the Dabestan-e Mazaheb (Dabistan-i-Mazahib) is likely to be closest to the truth on the question of vegetarian ethics and Sikhism.
The latter five Sikh gurus seem quite distant and different from the earlier Five, and from Sant tradition generally, which requires adherence to a vegetarian diet and a meditation practice that includes Surat Shabd Yoga. The execution of Guru Arjan Dev in 1606 brought to an end the lineage of Sikh gurus that were Sants, as some have already suggested. I believe they are correct and now have joined their ranks as sharing that point of view myself. With the death of Guru Arjan Dev, from that point forward we get "meat-eating satgurus" who "went on hunting trips". And the poetry of the Dasam Granth and other later collections of spiritual poetry are for the most part not compatible with, or of the same vibe, depth or spirit as, that of the compositions of anyone we would conceive of as a Sant such as Paltu Sahib, Dariya Sahib, Tulsi Sahib, Charan Das, Sahjo Bai, Guru Nanak, etc... (Most Sikhs also don't put the Dasam Granth on the same level as the Adi Granth.)
One can even read the writings of Sant Dariya of Bihar as expressing criticisms of Sikhism:
"Likewise, when the beheaded goat is brought to your house,
Your children are all excited with joy.
You give little pieces to your children
And eat away the rest of the meat yourself."
"As long as the discipline of the Sound Current is preserved unadulterated, The line of succession will truly continue. But when it is mixed with outer rituals and display of external garbs, My Sound Current will part company. My divine essence will depart And souls will go into the mouth of Kal."
"External garbs"...like the Khalsa dress code: baggy shorts, a sword, a wooden comb, an iron bracelet, and unshorn hair?
It was so nice to find in English the old history of the Sikhs according to Mohsin Fani. What he was saying about Nanak and Guru Arjan Dev being the main enforcers of vegetarianism, mandating vegetarianism as a universal precept for all Sikhs, perfectly aligns with the contents of the Adi Granth. Years ago I compiled a collection of vegetarian verses of the Granth. Those also happen to be from Guru Nanak and Arjan Dev! Also there's one from Arjan's scribe Bhai Gurdaas (in his collection of verses known as the Bhai Gurdas Vaaran), and the Granth has pro-veg verses from Kabir.
Perhaps one of those other guru lineages branching off one of the earlier Sikh gurus fared better at preserving the teachings of Guru Nanak. Hard to say. That might be good to explore, if there's any substantial information about those other sects available, such as the Nanak Panthis.
Note: The account in the Dabistan-i-Mazahib states: "After him [Nanak], this precept was neglected by his followers; but Arjun mal [Guru Arjan Dev], one of the substitutes of his faith [successors of Nanak], as soon as he found that it was wrong, renewed the prohibition to eat flesh, and said, 'This has not been approved by Nanac [Nanak].'" And history repeats. Others in Sikhism would do the same and adopt a vegetarian diet. There's always been a minority of Sikhs who have been vegetarian. No doubt much more could be said; more texts from various Sikh sects could be cited. Vegetarianism @ Sikh Wiki: https://www.sikhiwiki.org/index.php/Vegetarianism
Video: The Wise Guru Nanak: Passage from Sarbloh Granth:
Baba Somanath Discovers the Sant Mat Lineage Including the Poet-Saints
“Through the Satsangs of Hazur [Hazur Baba Sawan Singh], Baba Ji was now exposed to an expanded range of bhakti poets of the Sant Mat tradition. The lyrical poetry of several of them was already known to him — Kabir, Mira Bai and Namdev — but many were new, such as Guru Nanak and his Successors, Dadu Dayal, Swami Ji Maharaj of Agra, Paltu Sahib, Sehjo Bai, Ravidas and others. Having the poetic temperament himself, he was enchanted with the manner in which they presented the Teachings of the Saints in the form of their banis [hymns].” (new book: The Life of Baba Somanath, Saint and Sage of South India)
My Commentary: Right up to the living present, the Masters of traditional Sant Mat have always recommended everyone read the bhakti mystic poetry of the Sants, and even sing their bhajans (hymns). It makes for nice devotional readings for one’s daily satsang at home to read a poem or two from one of the Masters, and also helps with meditation practice. On the positive influence of satsang upon our meditations, Shahi Swami once said: “It requires air in the form of satsang to ignite the fire of meditation.”
At my e-library you'll find a vast amount of free online writings of many such Sant poet-mystics: Kabir (in the Kabir section), Adi Granth (Sikh Scriptures), Dadu Dayal, Tukaram, Mirabai (Classic Nirguna Bhakti Sants of India section), Dariya Sahib, Tulsi Sahib, Sar Bachan Poetry of Swami Ji Maharaj (Radhasoami section), and so much more (Gnostic, Christian mystics, vegetarian/vegan, Sant Mat History sections):
Spirituality of the Sikh Scriptures of India (Adi Granth, Gurbani, Guru Granth, Satgurus) - Spiritual Awakening Radio Podcast
Essential Key Teachings According to the Satgurus in the Sikh Scriptures, the Guru Granth
1) Living Masters Having Living Disciples - The Need For The Living Satguru and For Initiation Into the Meditation Practice
"There can be no jnana (true knowledge) without meeting a Master-soul, nor meditation without a first-hand experience." (Guru Arjan Dev, Bhairon M5)
“Meet a Satguru and take his initiation. Surrender thine all and peep within.” (Guru Nanak, Gauri M1)
"Prays Nanak, But for Society of the Saints, the whole world is false." (Gopal Singh translation)
"In the Guru-given Gnosis is contained the wealth of the Lord’s Name, and the Lord’s Name, the Guru imprints in the man’s mind." (Manmohan Singh translation)
“In utter darkness, the Master’s Word (Guru-Mantra) shines forth into Light. In the company of the Master, all are rescued and saved.” (Guru Arjan Dev, Gond M5)
“The Master has given me the perfect Word or Mantra.” (Guru Arjan Dev, Bhairon M5)
2) Surat Shabd Yoga, in Meditation Hearing the Unstruck Melody of the Sound Current (Anhad Shabd, Naam, Nada According to the Sikh Scriptures)
Living Masters have always initiated their disciples into meditation practice (Naam Dhan), and this includes the practice of hearing the Anhad Shabd (Unstruck Celestial Melody) within one’s self during meditation practice. "The Unstruck Melody that one seeks to hear, hear it thou in the instruction of the Guru's." (Sri Rag M. 1)
"Within me rings the Unstruck Melody of the Lord’s flute, yea, He in whose presence one's mind is attuned to the Sound of the Inner Music." (Sri Rag, Kabir)
"At the (tenth) door rings the Unstruck Melody. The Lord echoes thus in every heart." (Vadhans M. 5)
3) Non-Violence (Ahimsa) in Thought, Word, and Deeds Including Following a Non-violent Vegetarian Diet in the Adi Granth and Other Texts
Shri Guru Nanak Dev abstained from animal food and enjoined against cruelty to animals: "Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being." (Mohsin Fani, Persian Scholar of Comparative Religion, Author of the, DABISTAN-E-MAZAHIB)
"Kabeer says, the dinner of beans and rice is excellent when flavored with salt. Who would cut throats to have meat with his bread?" (Guru Granth Sahib Ji, 1374)
"One who does not steal, commit adultery, slander anyone, gamble, eat meat or drink wine will be liberated in this very life (i.e. Jeewan Mukt)". (Guru Gobind Singh, 10th Sikh Guru, Sudharam Marag Granth)
"Living by neglect and greed, the world eats dead carcasses. Like a goblin or a beast, they kill and eat the forbidden carcasses of meat. Control your urges, or else you will be thrown into the tortures of hell." (Guru Arjan Dev, Guru Granth Sahib Ji, 723).
Bhai Gurdaas Ji said: "They eat meat by cutting throats, what will their own condition be?" (Vaar 24, Pauree 17)
“To take what rightfully belongs to another, is like a Muslim eating pork, or a Hindu eating beef. Our Guru, our Spiritual Guide, stands by us if we do not eat those carcasses. By mere talk, people do not earn Liberation. Salvation only comes from the practice of truth." (Guru Nanak Dev Ji, Guru Granth Sahib Ji, 141)
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