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"Site" the dog then move the treat to the ground just in front of the nose.After several repetitions try just using a 'waving down' hand movement, palm toward the floor or ground. The result is often a common catalogue of errors that can be, with more or less effort, headed off before they begin. Some will get it fast, some will take ten or more or won't get it without further prompting. And never let him train you.Dog Training - Down Command - Dogs have a natural inclination to adhere to a hierarchy with an alpha (leader) at the top. So, here's how NOT to train your dog:- Forget that your dog has a nature unlike yours. So, the dog hasn't evolved to understand why you're hitting them. Watch and catch them in the middle of sitting and say 'sit' and gesture. When you see it give a unique voice command and hand gesture pair.Dog Training - Sit Command - Few behaviors are as fundamentally important as 'sit'. - Believe that the dog can associate consequences across time and conditions, then draw the same conclusion you would. There are alternate explanations for their behavior.To command sit, stand and face the dog then make the command.When a dog sits he's more attentive, making it easier to follow commands.Dogs, like humans, much more readily follow those they trust than those they fear.Fortunately,"Down" is usually easy to train. But if these are not the results you desire, be prepared to change YOUR behaviour, before you try to alter the dog's. For the slow learner or assertive dog, it may be necessary to use a collar and short leash - two to four feet is best - 'Sit' the dog and kneel down facing him. But that's reserved in the wild for only the most severe circumstances.In

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Taking out the sentence we see

Quite clearly when put into context this is nothing to do with meat eating. What is being alluded to is Hindu sacrificial rituals (eg Anustarani http://www.sanskrit.org/www/Rites%20of%20Passage/ancestors2.html) where animals were sacrificed on the funeral pyre, ancestors or to deities. Yet the Brahmins who performed these rituals were themselves devout vegetarians. This is a comment about the futility of animal sacrifices to stone idols and dead ancestors. It is a comment on hypocrisy.

3. Do not say that the Vedas are false, false are those who do not reflect. If in all is one god, then why does one kill the hen ? (SGGS p1350)

Again, let us put this into context:

In the above Gurmukhi, there is no mention of meat whatsoever. hayraa rotee kaarnay galaa kataavai ka-un , means literally, who would cut their own throat to eat food. The person who has tried to translate this has added his/her own spin .What this is actually saying is that to the follower of the Guru or one who has been touched by God a simple dish of Kheechree (lentils and rice), flavoured with salt is enough. To have something more exotic to eat you would not cut your own throat ( the western equivalent would be to cut your own nose off to spite your face ). In no way is this tukh anything to do with meat eating and the person who has misrepresented and mistranslated it should be held to account for his/her actions.

5.In this dark age of Kali Yuga, people have faces like dogs; They eat rotting dead bodies for food. (SGGS p1242)

Again, let us put this into context:

Again Murdaar does not mean meat at all. Murdaar refers to dead people, and how people are literally fighting over one another to get what they think is theirs. They are so consumed with greed and selfishness that they care not for one another, clearly nothing to do with meat eating.

7. Avarice is a dog, falsehood the sweeper and cheating the eating of meat. (Guru Nanak Dev Ji. Sri Raag p15)

Let us put this last shabad in context with its correct translation:

Reading this Shabad one can clearly see that the Sri Guru Granth Sahib Ji does not attach any particular order to how life is incarnated. Infact it states:

The folly of the argument that spiritually one is committing a bigger sin when killing an animal than a plant is a foolish one. The biological argument is a different one and is not tackled within the Sri Guru Granth Sahib ji, but that in itself shows, the choice of whether or not to eat meat is a personal one and has nothing to do with the Sikh religion.

MEAT EATERS, ONLY EAT FOR TASTE OR DO VEGETARIANS AS WELL?

The most absurd argument that has been come across is that meat eaters only eat for taste, and too satisfy their taste buds. It is a selfish desire in other words, based on Greed and Egotism. The basis of this argument falls down with the fact that Vegetarian dishes (particularly on the Indian Subcontinent), are the most varied and most tasty of all dishes. To say that a vegetarian hates every mouthful of eating an Aubergine and Potatoes Curry and a meat eater loves every mouthful of Liver is indeed the weakest of all arguments. In fact page 61 of the Sri Guru Granth Sahib ji states:

As we know, there is no contradiction in the Guru’s message.

It should be noted also that there are a number of Hukamnama’s that have been found that also purport Sikhs to adopt Brahmanical religious tenets.

WHAT ARE THE VIEWS OF PROMINENT SIKH SCHOLARS ON THIS ISSUE?

Misconceptions About Eating Meat - Comments of Sikh Scholars

THE KUTTHA MEAT ARGUMENT – KUTTHA MEANS ALL MEAT OR DOES IT?

What is Kuttha meat?

Punjabi-English Dictionary, Punjabi University, Dept. of Punjabi Lexicography, Published Dec. 1994. "Kuttha: meat of animal or fowl slaughtered slowly as prescribed by Islamic law."

Punjabi English Dictionary, Singh Bros., Amritsar "Kuttha: Tortured, killed according to Mohammedan law."

Now clearly we know the message of the Guru’s was uniform. It was not that they contradicted each other on issues such as meat eating. If some of this authors writings are to be believed as factual, then one can only conclude that some of the Guru’s were indeed vegetarian and some meat eaters, but it was not an issue that mattered to them or which they attached importance to. The author in this instance has liberally applied his own thoughts in order to show a contradiction amongst the Sikh Guru’s teaching and possibly a mean to exploit division. There was no contradiction in Sikh thought from the First Master to the Last.

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Food For Thought

Meat classifed with good foods such as bread, not bad foods such as wine

The Gurus clearly stated what are sins throughout the Guru Granth Sahib, nowhere is eating meat mentioned as being one of these sins.

Glorious God is compared not only to the fish and the net but also to a fisherman - a killer of fish for food.

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