*Sevadaars Note : In the below chapter the translator is talking about the WORD - Jhuttka when refering to verses, Sorry for any confusion!!
Jhuttka
What are the traits of jhuttka verses, and how are these verses put into practice?
These verses do not appear in the holy Guru Granth Sahib neither do they appear in the esteemed writings of Bhai Gurdaas Ji nor neither has there ever been any religious references made to them. Even the source of the verses is unknown, as is how it became popular. It is also not known how long this ‘tradition' has been accepted as a part of the Panth. In the everyday language of Sikhs, it has been heard that these verses are used like the ‘halal' verses of the Muslims. These verses are not found in the religious vocabulary and neither has it ever been heard that a respectable sage ever lectured on the matter.*
From all these points it has become evident that this thought is established in people's minds and that the practice is ingrained in the everyday lives of Sikhs. The practice is often described as "that meat which, with the blessing of God, is prepared by killing the animal with one stroke and by uttering the holy word at the time of the stroke."
* The principle behind the manuscript: The vocabulary, which has been created by Kaan Singh, encapsulates the jhuttka verses. It has been interpreted that any meat, which is prepared, having been killed by a single stroke of the sword, is called jhuttka. Upon seeing this invention within the Panth, Sikhs have thrust it into their minds.
2
The practice of jhuttka within the Panth and proof of its authentication?
Whether or not the verse is ingrained in the whole of the Panth, Sikhs in general have understood its usage in their minds, but in reality not all Sikhs endorse the practice but neither do all Sikhs abstain from the practice. One thing is for sure, that a large part of the Panth uses it and there's only a small part that doesn't. Whether it is a case of a small or a large number of Sikhs, one thing is for certain; that it is not acceptable in the Panth Khalsa or in our religion as a whole.
In evaluating, one is still left with doubts whether the excellence, truth, goodness, supreme eminence and holiness have all been incorporated in the evaluation.
Is has become evident that in competing with a small number people, larger numbers will follow. There is no case for arguing that it is acceptable if supported by large numbers. If the majority say or advise one to do something, it does not necessarily follow that one is compelled to do as one is told. In fact, the strength of the few to stand up against the many is supported by religion.
Only a group of arbitrators, if someone would gather them, have supreme authorisation. When selecting such a groups of arbitrators, five arbitrators should put themselves forward, according to the great verses of Bhai Gurdaas Singh.
Due the fact that the five arbitrators are blessed with skills of God, whatever their direction, stance, decision, sayings and actions, that will be fully supported. It is not essential that the number of arbitrators be fixed at five. A greater number of such arbitrators is welcome (as such an occurrence is not impossible in the Panth), and if five arbitrators are already fully installed, then the power has already been vested in them. Otherwise, it would seem that these arbitrators are being challenged. Having extracted five such arbitrators from the crowd, did the Tenth Guru mould the Panth in the desired form, and upon the foundation of these five, did he display the wonder of the Panth and to the form represented by these five beloveds did he give the holy blessings of the Khalsa. Therefore, the Panch Khalsa is in the form of God, and whatever the decision of the Panch Khalsa, that is the decision of the God. The Panch Khalsa is a reflection of the Panth, so the decision of the Panch Khalsa is as good as the decision of the Panth.
So it has been established that the decision of the Panth Khalsa is the same as the decision of the selected holy individuals. No matter how many numbers of the general public challenge this decision; this challenge will under all circumstances be disregarded. The unity of the religious people in the Panch Khalsa is everything, and only the decision that has been passed by these ‘holy few' is authentic.
Over time, the effects of abuses, which have completely transformed the honesty of the original principle, often find their way into the Panth and turn that original principle on its head. In relation to the correct interpretation, the consequence of variations is that in accepting them, one determines them. If they cannot be determined, then they are illustrated in many ways and their original concept remains under all circumstances. In relation to the original interpretation, the consequence of the original principles not being established is that a large section of the Panth is not determined by that principle and that part of the Panth accepts an inaccurate version of the principle. In acting in opposition to the originally conceived principle, an anti-religious view is assumed. To such an extent, that this anti-religiousness is followed as a religion.
By retaining the correct interpretation of the principle, the original face of the principle can never be destroyed. God is always reflected through the Panch Khalsa and in times of need and when it is evident that the original message is being lost, through the Panch Khalsa, fulfils all the needs of the Panth. In times when the condition of many parts of the Panth has been damaged, weak, cowardly, discriminatory and disgruntled religious persons adopt the role of challenging the foundations of fixed principles.
It has emerged that there is no real criterion in the search and trial of religious principles. Whether the principle continues to remain true to the spirit in which it was written, or whether, through irregular use, the principle takes on a deteriorated condition, a single direction is present in both cases. It has been decided that the single direction is the same as the direction of the Panch Khalsa. It has also been determined by the majority of the Panth and by other smaller factions that there is no proof of jhuttka being wholly acquired by the Panth. If the view of the Panch Khalsa leans towards advocating jhuttka then that is to be the way, no matter how great the number of non-advocators, or if the view of the Panch Khalsa leans towards banning jhuttka, then that is to be the way, no matter how large the number of jhuttka advocators.
