Jhuttka Meat - English Translation by Kuldeep Singh
Foreword
Misinformed meat-eating Sikhs announce with great vigour that those who do not eat jhuttka, are simply not Sikhs, and are straying from Sikhism. This stance of theirs is causing a great deal of damage.
A very determined plea from fellow non-meat eaters, and strict followers of religious guidelines, was made that a ‘meat manuscript' should be published as soon as possible. In answer to these calls, this manuscript is being published. Sikhs are kindly urged to study the whole book with a clear mind and to analyse the correct teachings of the religion.
Preface
The Essence of Religious Judgements.
The year is 1910 and it is the day of Vaisakhi. Upon the annual celebration of the Panjh Khalsa, a hefty congregation is gathering. The Kirtan performers are also there, as in those days the Panjh Khalsa was enriched by Bhai Teja Singh Sakatter with whom we shared a warm friendship. Vaisakhi day, at the break of dawn, the Kirtan of the Sri Asan Di Vaar was performed by the Kirtan performers. Immediately after the Kirtan congregation, the morning congregation appeared. We (all the performers), with the intention of taking a mid-day break, went and lounged in the shade of the Capparis. In those days, the camp for the Panjh Khalsa was situated close to the Capparis trees.
The congregation for the third period began to enter the place of congregation. We were carelessly lying around by the Capparis when Bhai Teja Singh made a dash towards us. He appeared to be flustered. Instantly he began to state that while all you performers are sat here without a care while over there, Pandit Kartar Singh, recognised as an unrivalled philosopher, has made the following declaration in order to dismantle the pretence that is the Panjh Khalsa: ‘I whole-heartedly challenge someone to debate with me the subject of the philosophy with regards to the religious ceremony concerning jhuttka meat. Whoever does so, will be soundly defeated. Whoever doesn't, will be termed absent and declared a loser. This failure will be deemed the failure of the Panjh Khalsa'.
Upon hearing this information from Brother Teja Singh, Daas stated that not only does he not know how to offer a challenging defence but, in accordance with religion, such a defence is not permissable. However, Daas had faith in the belief that should five ready and willing Sikhs, in the presence of the Guru Granth Sahib, pray for him then God's action would silence the challenges of the disbelievers. So, that is what happened; five ready and willing Sikhs, in the presence of the Guru Granth Sahib, went to the solitary resting place of the Guru Sahib and lodged a prayer for reform.
Almost immediately after the prayer, Daas' inner spirit became alive and invigorated. At that moment, Daas announced to the crowded congregation (where the unrivalled philosopher was stood bemused) that he was ready to present a defence to any challenge that may be offered. However, it is necessary to mention two conditions, which Daas imposed, and left for the congregation to discuss with the Pandit. The first condition was that until the whole matter was resolved, neither Daas nor the Pandit would consume any form of nourishment - not even water. The second condition was that should it emerge, during the course of the discussion about jhuttka meat, that there is no religious legitimacy for it, then both parties should forever reject the practice. On the other hand, should it emerge that there is religious legitimacy for consuming jhuttka meat, and then both parties will have to become fully participative in the practice.
Upon hearing the two conditions, the Pandit became concerned over the first condition but, under the persuasion of the congregation, had to accept. On the second condition, the unrivalled philosopher, in a great huff, announced to the crowded congregation that being a consumer of jhuttka meat, should it emerge that the application of jhuttka meat is not permitted, not only will I immediately refrain from the practice but will actively campaign against its consumption.
Before the start, the whole congregation made a unanimous proposal (which was immediately passed) that in order to relay the truthful outcome to the present congregation, two arbitrators be appointed, in the presence of the Guru Granth Sahib, who will be responsible for announcing the decision of the whole congregation. These two arbitrators should be scholars, be very knowledgeable and respectable. One should be an advocator of jhuttka meat while the other should be someone who abstains from the practice completely. Hearing this, the Pandit appointed the staunch and eminent scholar Sant Singh Nabeena. While Daas appointed the honourable Teja Singh to be the other arbitrator.
Both parties then approved the arbitrators and the judgement process was initiated.
The Pandit had great confidence in his unrivalled philosophy. First, he thrust his energy into presenting a philosophical argument. The powerful response from the honourable Teja Singh had such an impact that within two hours the ‘unrivalled philosophy' of the Pandit was undone at the seems and reduced to nothing. The two arbitrators announced to the congregation that a philosophical discussion, which had taken into account every aspect, had taken place for two hours non-stop. Now it is necessary to distribute the key finding relating to religion and faith; and so it was done.
The Pandit was obviously inadequate in representing the argument from a religious viewpoint. He was unable to stay within the confines of the subject, not even for an hour, and became very unsettled. For this reason the two arbitrators announced, according to the unanimous decision of the present congregation, their final verdict and with particular verve said "Pandit ji, you have lost the religious side of your argument as well was the philosophical side. Rhandeer Singh ji has defeated you in every way. Due to this, you must stop eating all that ‘rubbish'.
Upon hearing the verdict the Pandit, in a outburst full of pride, brought his unrivalled worth to nothing by stating that "both arbitrators are worthless". Daas answered the Pandit's pride-filled outburst by saying ‘Pandit ji, you are biggest and most shameless worthless person here. With these words, you have failed to realise that it was you, in your own words, who decided to appoint one of the arbitrators to represent your side. You could have at least kept in mind the responsibility that you were given'. Hearing this, the Pandit was very ashamed *.
* When I was making my way from the gathering, I met Mr unrivalled philosopher Kartar Singh who fell before me and began pleading, saying ‘Brother, I was clearly defeated in today's discussion, in front of a full congregation. As a person who regards himself as a renowned and unequalled philosopher, who until now has not tasted defeat, how could I accept being defeated. I promise in your presence that not only will I stop eating meat but from today, I will never promote the practice of eating meat.'
To Be Continued……
