Singhs at Crossroads

3

The effects of the decision regarding the abandonment of Jhuttka.

Regarding religion, the approval or the publication of the principle regarding the performing of and the consumption of jhuttka or the non-performance and non-consumption of jhuttka, is in the Khalsa spotlight.

The Panch Khalsa is the embodiment of the eminent Khalsa to such an extent that God has mirrored himself within it and clearly spreads the word with vigour. So whatever the decision of the Panch Khalsa, its the reflection of God's will. The decision of the Panch Khalsa, in appearing to be that of the congregation, will also be a decision based upon the feelings of God. The physical reflection of the Ten Gurus' feelings is the Sri Guru Granth Sahib.

Therefore, the decision of the Panch Khalsa is taken in the presence of the Sri Guru Granth Sahib. It can be said that the decisions of the Panch Khalsa are the orders of the Sri Guru Granth Sahib. When the need arises for a decision upon a religious principle, the will of the Gurus (via the Panch Khalsa) is represented, and in the presence of the congregation, the orders of the Sri Guru Granth Sahib are announced. So the decision concerning the adoption of jhuttka can only originate from within the holy depths of the Granth Sahib.

4

The need for a decision on the adoption of Jhuttka.

It could be that all the religious principles of the Panth are encapsulated in the holy writings of the Sri Guru Granth Sahib, however, there are also a few principles within it which are not covered. It has become clear that when it comes to a question being raised about the original meaning of these ‘uncovered' principles, the conclusions drawn from these principles, become many and far-reaching.

The principle over which the Panth is yet to make a judgement, and one which has caused a great deal of decay and damage, engenders the need for there to be a decision forthcoming. When it becomes apparent that one principle of the Panth is being interpreted in different ways, the result of which are doubts and divisions within the Panth, it becomes necessary to go back to the foundations of the principle in order to eradicate the doubts and divisions. When we see that one part of the Panth advocates the practice of jhuttka, while another part doesn't, it raises the question of what could be the cause of this dual-interpretation of one principle.

Many Sikhs state that there is no reward in dealing with this question, that there is no real need to do so, and that the topic of jhuttka should remain veiled. The argument being, that the tackling of this subject causes the harmony of the Panth to be disrupted. Who wishes to consume jhuttka should be free to do so and he who wishes to abstain, is free to do likewise.

To Sikhs who hold this view we ask, "Do you deliberately wish to introduce ignorance to the religion?", or "Do you just not care about ignorance and religion?" Each religious principle is practiced according to one set of beliefs. It shouldn't be possible for a single principle from within the Panth to be practiced ambiguously, and it should not be said that one should be able to choose whether to practice or not practice one's faith, to drink alcohol or not drink alcohol, to show the Sikh symbols or not to show them, to consume jhuttka or not consume jhuttka or to believe in the Gurbani or not believe in it.

If there exists a principle within the Panth, which has not been fully established, then that questions the whole being of the Panth itself. If a religion gives an open choice over its principles, allowing people to pick and choose, then it ceases being a religion. When there is freedom within religion to do as one wishes when regarding principles, one can only say that that is when the greatest ignorance will be present.

Adopting one principal and choosing not to adopt a couple of others is a case of persistently introducing ignorance to the religion. The choice by certain people to run from the decision made upon a principle and the reluctance of those people to tackle this question, is evidence that they are immersed in ignorance, wish to remain that way, do not see the importance of ridding themselves of this ignorance and wish to remain in the Panth. When it comes to decisions upon religious principles, they become nervous as they fear that the decision will be the opposite to the one they want and that they may have to leave their state of ignorance.

To minimise the importance of the decision regarding the use of jhuttka, they question the place of religion in matters of food and drink. They state that the relationship of religion and food should be explored in another manuscript*.

However, we state at this moment in time that the Commandments of the Granth Sahib state that, those who follow the path of ignorance and do not walk the righteous path fall into depths so deep that only their passing will be their elevation. For this reason, it is necessary that we take an intelligent and educated view on jhuttka

*Religious Reasoning (Gurmat Bibek) - book has already been published

5

The aim of discussing Jhuttka.

Chapter 3: It emerged that a discussion and clarification of the decision concerning jhuttka will be performed by the Sri Guru Granth Sahib's Panth Khalsa. The aim will be, through the Commandments of God, to rid people of their doubts, which have grown due to the decay in the truths of the core principles. The uncertainty of the outcome of this discussion has been set in Chapter 4.

So, with a clear mind, and with the protection of God's orders, we set about to dispel all untruths concerning this subject. The sole point of reference will be the holy Gurbani, from which the whole truth will emerge. In wanting this investigation, and wishing not to let the correct understanding of jhuttka whither away, we aim to discover which argument has superiority over the other.

It can definitely be stated that one point of view rises above the other. It cannot be accepted that both arguments are equally true or that both are equally untrue because in Chapter 4, it has already been established that a religion can hardly be called a ‘religion' if it allows people to pick and choose the principle that they wish to follow.

So, as clear as the light of day, it has emerged that one side is true and the other false. Whichever view is established to have the greatest religious support, which will be the one adopted as being most suitable and will be adopted as standard practice.

*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.

Introduction

The light that shines from the beliefs and principles of the Khalsa causes the eyes of opposition to squint, like those of an owl from the rising sun. No one is able to muster the strength to cast an aspersion upon any aspect of these absolute religious teachings. Having viewed the teachings of the Guru Granth Sahib, no one dares to cast a doubt against them. Choosing instead, to voice-fully support this complete religious expression.

The principles of the religion are as pure and unadulterated as pure gold. If there is contamination, then it is in the understanding of those who look for religious guidance. If a disciple experiences obstacles or hostility in any of the religious principles, then it is merely attributed to his/her own interpretation, lack of knowledge and incompleteness. There is no hostility in the holy word. If there is, then it exists in the extreme commentary of inquisitors. Those who have ever looked deeply into the religious principles, no matter how many doubts they may have carried with them, can no longer live without consulting the holy word. Even if someone is able to argue for religious hostility, that person is soundly defeated by an opposing argument.

According to religious criteria, those disciples who have purified their lives ooze radiance and glimmer like precious stones. The sight of these good examples engenders an urge to follow the same path in the minds of other visionaries. But when Sikhs who hold views contrary to the truth path, out of curiosity take a deeper look, then every kind of doubt is dispelled; so much so that the truth of the religious principles eliminates the disciple's relationship with suspicion.

The true cause of these shortcomings is that within the Panth, there is no expansion and clarification of final notions, which leads to the establishment of people who have a curiosity towards certain religious aspects. The result of this is that people in society begin to accept a form of religion that is untrue. It also leads to a split in the unity of the Panth. This split goes so far that it causes a hostility towards the connections that the religion has with the minds of people, and if the effort to re-establish true values is not taken, then jealousy and severe hostility is spread, the true message of the religion is forgotten and a diluted version is impressed upon the religious resolve of the people.

If the minds of the congregation continue to flow in this direction, then one can only hope that the holy principles of the Panth, due to contamination of thought, not only be left as mere customs and these inferior thoughts become fashionable and put a new face on the fatherly teachings of the religion.

Facing this fight, we try to root out this poisonous seed before it flourishes and put our absolute effort into battling against the blind madness that has caused so many divisions within the Panth and caused a gaping wound in such a pure religion.

In fearlessly tackling this poison we not only seek to re-establish and re-fortify the holy writings of the Guru Granth Sahib but also the sacred writings of Bhai Gurdaas Ji. We will only provide religious license to those Gurdwara's that conform to the religious criterion fully.

To Be Continued…..

Continued…

The whole congregation were made aware of the Pandit's admission and the shame that he felt. Daas was then ordered by the congregation to produce a manuscript, which encapsulated the events that had taken place, and was told to present the key findings to the Panjh Khalsa Council at their next meeting. This manuscript should then be published on behalf of the Panjh Khalsa Council and be distributed to the congregation present.

In accordance with this command, Daas began to prepare a manuscript concerning the conventions relating to Jhuttka meat. Having prepared it, he took it to the next meeting where it was greatly appreciated by all gathered, and pleasure was expressed at the news of it being published by the Panjh Khalsa Council and distributed to the Panth (religious followers).

However, there came a request from the president of the Panjh Khalsa which was conveyed in the following words: "At this moment in time there has been no objection based upon religious principle to the publication of this manuscript, however, it is necessary to inform the crowd gathered here today that this year the heir apparent, Ripduman Singh (to Majaraja Gurcharan Singh) has been appointed as patron of the Panjh Khalsa, and the honourable Kahan Singh has also become a patron. Their permission must be sought. Upon hearing the words of the president, Teja Singh raised his opinion, echoing that of the president, that the manuscript should not yet be published in case it is not to the approval of the newly appointed patrons. Upon hearing the agreeing views of Sakatter and the president, Daas made a request that his manuscript be returned to him, as he was not prepared to have the manuscript published pending the authorisation.

The congregation that had gathered displayed their disdain at this decision. Perhaps view of Panjh Khalsa Council was not fully supported, as the congregation felt sorry that the inability of one or two to see a common view was entangled with the publication of the manuscript. The whole affair concluded with the manuscript being returned to Daas and an order was given from the Panjh Khalsa Council that the author of the manuscript publishes it whenever he decides.

That completed manuscript continued to lie untouched and Daas became embroiled in the writing of another manuscript. The title of that manuscript was ‘Guru Granth Sahib Ji (The Truthful One). The times changed so much that in 1918 I became imprisoned. I arrived in Lohthbadi jail (county district). At that time, the Superintendent of the county Sir Gurdiaal Singh, a school class-fellow of mine, was a dishonest and heartless man. The Mayor of Lohthbadi was an acquaintance of my father, and was a righteous man.

In those days, within a county and within every district of the Punjab, there was a political ‘game' being played. Having joined this ‘game', the Superintendent and the Sub-inspector of the county went to Patiala for some kind of political search. On arrival, they searched the house of Sir Cheytan Singh. They did not find anything, with the exception of a postcard written by Mr Teja Singh to Sir Cheytan Singh, which was read and seized. In this communication Teja Singh had written that the Panth had taken the new manuscript, which had been penned by Brother Randhir Singh, to heart. Upon reading this, the two officials were enraged. They took the ill-advised view that this was not a manuscript that had been prepared, but rather some kind of ‘bomb'.

The officials arrived, in a distressed state, by my side at the Lohthbadi jail and began to say that ‘you are very truthful. Show us the manuscript that you prepared'. We laughed a great deal at the false view that they had taken. The government officials had appointed the honourable Saint Attar Singh to read to us the Gurbani origins. We pleaded with the honourable Attar Singh to visit the village (which was only 7 or 8 kilometres away) and to collect the manuscript. He immediately went and retrieved it. Along with it, came the manuscript about jhuttka meat. I took the new manuscript, which they were very eager to see, and showed it to them. On the title page, in thick letters was written ‘New manuscript Sri Guru Granth Sahib Ji the Truthful One. Upon seeing this title page the officials only understood that perhaps, contained within this manuscript, were instructions for bomb making. They began requesting that I read the manuscript to them.

There and then I started to read the manuscript to them and quite a crowd, including folk from Lohthbadi, gathered round to listen. For a whole week this crowd would gather to listen. During the course of this week, out of the blue, came the order for my transfer.

In all the hustle and bustle, both manuscripts were left behind in Lohthbadi. After the transfer, orders were passed down for my visiting Ludhiana and then Lahore. This was the beginning of a conspiracy case. Under the will of God, I was sentenced to life imprisonment, and I arrived in the Hazari Bagh jail. All my possessions, including the manuscripts were left behind. I could not even remember what those things were. To the world I was dead, and to me the world was dead.

One of my co-political prisoners, Brother Nahar Singh ji, after 5 years of imprisonment, was released and went back home. Upon his arrival, he immediately wrote me a letter asking the whereabouts of the manuscripts, as he wanted to have them published. I replied, saying that they had been left behind in the previous jail. Brother Nahar Singh pleaded with my younger brother, Aatma Singh, to return to the jail in Lohthbadi to retrieve the manuscripts by asking permission from Superintendent Gurdiaal Singh or the sub-inspector. As fate would have it, both of them had passed away and my brother returned home empty-handed. The manuscripts were not touched and remained that way.

In 1930, after my release, I arrived in Narangwal and after only a few days my best friend, Joginder Singh (Local Officer - Pattiala), came to visit me there. On seeing him I was amazed, as he handed me both the lost manuscripts. In my amazement I asked, "where did you find these manuscripts?" to which he responded by saying that they must be mystical but he did not know where they came from. On my departure from Patiala, I was handed them by the engineer Aatma Singh and told that the gift should be presented to you. Not even he knew where they came into his possession. I was extremely happy to rediscover the manuscripts.

"Sri Guru Granth Sahib Ji - The Truthful One was borrowed by someone as reading material and to this day is missing; for the life of me, I cannot remember who took it. The Jhuttka Meat manuscript remained with me. A few months later, Dr. Tarlochan Singh Phd. arrived from Burma to visit me in Narangwal, and upon his return took the Jhuttka Meat manuscript with him. In Rangoon, Dr. Tarlochan Singh was the editor of a monthly magazine. He began to publish the contents of the manuscript in serialised form. Copies of this magazine were known to be distributed in the Punjab.

Only a few sections of the manuscript had been published when the owner/writer of the magazine, Uttam Singh, arrived from Burma to the Punjab. He was in the habit of meeting many of the Panth leaders. After meeting all the leaders he came to Narangwal and implored Daas to stop the publication of the Jhuttka Meat series in his magazine because all the Panth leaders had intended to raise a matter with the Panth; which was that they were about to ask the government, to equal the halal meat of the Muslims, for freedom to prepare Jhuttka Meat. If the government were to set eyes upon the series which was being published in the magazine, then that would undermine their cause. So the request to you is to stop the publication of the series; that is the will of all the leaders. I told the writer that the complete manuscript had been handed over to Dr. Tarlochan Singh and that he should go and ask him.

Uttam Singh was the proprietor of the magazine and on many occasions asked Dr. Tarlochan Singh not to publish the manuscript but the Doctor was very set in his ways. His reply was that he would not accept Utam Singh editing the magazine, and neither would he accept the non-publication of the manuscript. Dr. Tarlochan Singh ceased being the editor of the magazine and kept the manuscript safely with him.

A few days later, disturbances broke out in Burma and many people fled back to the Punjab. They sent the manuscript back to me but the core features were all removed in reality, the real manuscript had vanished and I was left with an edited version. I asked the publisher of my books, Brother Nahar Singh, to publish this manuscript as he had done the others but took a responsible stance and the manuscript was not published. The hidden reason behind it was that Nahar Singh had begun working with another publisher, the proprietor (who's name I do not wish to mention) of which was an advocate of eating eggs, and held the opinion that eggs were vegetables. Being in his company, Nahar Singh had also started to consume eggs, under the impression that they were vegetables. Due to this hidden ‘weakness' Nahar Singh was never prepared to publish the manuscript.

There had been many requests to publish the manuscript from abroad. Then there was Giaan Singh, leader of the Shromani Committee, who without a care used to eat all kinds of meat (no difference made between halal and jhuttka), openly began to state that those who do not eat Jhuttka Meat are far from the essence of Sikhism. On seeing the erosive effect that this was having, many thoughtful men were forced to push for the publication of the manuscript. The manuscript was handed to the publishers who, even knowing the prominence of the publisher responsible for my books, began to publish the manuscript.

To Be Continued…… - Introduction

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……