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"In 1901 Kahn Singh Nabha moved a step closer to an authorised rahit-nama when he published Gurmat Sudhakar, a compendium of works relating to the person and period of Guru Gobind Singh. This included a selection from the existing rahitnamas, and in editing the materials available to him Kahn Singh implicitly expressed a particular interpretation of them. Although his selections were presented as abridged versions of extant rahits-namas, they are more accurately described as expurgated versions. In other words, Kahn Singh had cut items that he believed ought not be there. What this implied was that the pure Rahit enunciated by the tenth Guru had subsequently been corrupted by ignorant or malicious transmitters of the tradition. By eliminating all that conflicted with reason and sound tradition (as understood by such men as Kahn Singh) one might hope to restore the pristine Rahit, the uncorrupted original Rahit as the Guru had delivered it."
‘Sikhism’, by Hew Mcleod, 1997, P.122
It is not fair to presume that Jhatka of goat is a sacrificial act at Hazur Sahib and other Unit Gurdwaras of the Deccani Sikhs. Since thousands of years, it is a custom of warriors of India to put the Tilak of blood to their weaponry on the occasion of Dashara and Holi. In these Gurdwaras, the tilak of blood is put to the weapons, not to Guru Granth Sahib or any other idol or photograph. Though it is not in consonance with Sikh philosophy, like many other practices that have crept into the Sikh way of life, this too requires sane intervention so that it can be stopped. Mere condemnation ad nauseam will not help stopping it.
Thanks-- Sikh-History 08:35, 18 August 2010 (UTC)
Kutha (Kuttha) meat is defined as "meat of animal or fowl slaughtered slowly as prescribed by Islamic law." [1]. It has been more broadly defined as "killing an animal with a prayer" [2] or "a sacrifice to God" [2].
- I would say these are views of Sikhs who follow Manmat and cook up their own theories. Halal is condemned in Sikhsim because it involves pain and torture to the animal, not because it involves prayer. A Sikh is supposed to pray all the time. Why would he not pray when he has to kill in self-defence or for food? In Tilak sacrament at Hazoor Sahib prayer is definitely involved as is also clear in Bhai Thakur Singh's exegesis. The prayer is in part for the soul of animal which is liberated from a lower existence because of the prayer. Prayer also invokes the mercy of God to both the animal and to the one takes its life for unavoidable reasons. To kill without prayer is to become animal. Sikhs do not engage in such killing. They invoke mercy through recitation of Japji Sahib and courage through recitation of Chandi di var. This whole ritual is prepration for war in order to get the soldiers used to the scent and sight of blood. Please do not belittle it.-- History Sleuth ( talk) 16:24, 18 August 2010 (UTC)
- Agree 100% on the part I highlighted. "Bali". Halal, Kosher etc are a sacrifice to or for God. The Sikh ritual is a blessing. I think the word "sacrifice" does not adequately cover what this ritual is about. Please do not think I am belittling this, I have performed "Jhatka" many times myself. Blood does not phase me. After all I'm a Sikh and a Warrior. Thanks-- Sikh-History 13:03, 19 August 2010 (UTC)
How would you incorporate these views in the interest of WP:Balance? Thanks-- Sikh-History 11:10, 18 August 2010 (UTC)
Greetings Sikh History,
"Sacrifice of a goat within precints of Gurudwara on a number of occasions, apply its blood to arms/armaments kept inside the shrind, distribute its meat as Prasad ammong devotees at their home."
"Nihang Singhs eat Jhatka meat because of their traditions. The Guru allowed this tradition of Jhatka to be practised within his army and by his soldiers; it was not for civilians to eat. Maharaj said to them that if need be you may Jhatka an animal and eat it, not just goats or chickens but any animal you may find in the jungle. The Nihang Singhs of today still follow this tradition. When performing Jhatka on a goat, first the goat is bathed, then Japji Sahib and Chandi Di Var are read. One Singh stands by the head of the goat and upon the final lines of Chandi Di Var being read, ‘Those who sing this divine ballad will be liberated from the realm of life and death’, at this moment the goat is decapitated with one blow and the soul of the goat is liberated. The goat itself lowers its head to receive salvation”. (Giani Thakur Singh, Asa Di Var Viakhya Part 25)
I am just stating what it states on the site.
![]() | This article is rated C-class on Wikipedia's
content assessment scale. It is of interest to the following WikiProjects: | |||||||||||||||||||||||||||||||||||||||||||||||
|
"In 1901 Kahn Singh Nabha moved a step closer to an authorised rahit-nama when he published Gurmat Sudhakar, a compendium of works relating to the person and period of Guru Gobind Singh. This included a selection from the existing rahitnamas, and in editing the materials available to him Kahn Singh implicitly expressed a particular interpretation of them. Although his selections were presented as abridged versions of extant rahits-namas, they are more accurately described as expurgated versions. In other words, Kahn Singh had cut items that he believed ought not be there. What this implied was that the pure Rahit enunciated by the tenth Guru had subsequently been corrupted by ignorant or malicious transmitters of the tradition. By eliminating all that conflicted with reason and sound tradition (as understood by such men as Kahn Singh) one might hope to restore the pristine Rahit, the uncorrupted original Rahit as the Guru had delivered it."
‘Sikhism’, by Hew Mcleod, 1997, P.122
It is not fair to presume that Jhatka of goat is a sacrificial act at Hazur Sahib and other Unit Gurdwaras of the Deccani Sikhs. Since thousands of years, it is a custom of warriors of India to put the Tilak of blood to their weaponry on the occasion of Dashara and Holi. In these Gurdwaras, the tilak of blood is put to the weapons, not to Guru Granth Sahib or any other idol or photograph. Though it is not in consonance with Sikh philosophy, like many other practices that have crept into the Sikh way of life, this too requires sane intervention so that it can be stopped. Mere condemnation ad nauseam will not help stopping it.
Thanks-- Sikh-History 08:35, 18 August 2010 (UTC)
Kutha (Kuttha) meat is defined as "meat of animal or fowl slaughtered slowly as prescribed by Islamic law." [1]. It has been more broadly defined as "killing an animal with a prayer" [2] or "a sacrifice to God" [2].
- I would say these are views of Sikhs who follow Manmat and cook up their own theories. Halal is condemned in Sikhsim because it involves pain and torture to the animal, not because it involves prayer. A Sikh is supposed to pray all the time. Why would he not pray when he has to kill in self-defence or for food? In Tilak sacrament at Hazoor Sahib prayer is definitely involved as is also clear in Bhai Thakur Singh's exegesis. The prayer is in part for the soul of animal which is liberated from a lower existence because of the prayer. Prayer also invokes the mercy of God to both the animal and to the one takes its life for unavoidable reasons. To kill without prayer is to become animal. Sikhs do not engage in such killing. They invoke mercy through recitation of Japji Sahib and courage through recitation of Chandi di var. This whole ritual is prepration for war in order to get the soldiers used to the scent and sight of blood. Please do not belittle it.-- History Sleuth ( talk) 16:24, 18 August 2010 (UTC)
- Agree 100% on the part I highlighted. "Bali". Halal, Kosher etc are a sacrifice to or for God. The Sikh ritual is a blessing. I think the word "sacrifice" does not adequately cover what this ritual is about. Please do not think I am belittling this, I have performed "Jhatka" many times myself. Blood does not phase me. After all I'm a Sikh and a Warrior. Thanks-- Sikh-History 13:03, 19 August 2010 (UTC)
How would you incorporate these views in the interest of WP:Balance? Thanks-- Sikh-History 11:10, 18 August 2010 (UTC)
Greetings Sikh History,
"Sacrifice of a goat within precints of Gurudwara on a number of occasions, apply its blood to arms/armaments kept inside the shrind, distribute its meat as Prasad ammong devotees at their home."
"Nihang Singhs eat Jhatka meat because of their traditions. The Guru allowed this tradition of Jhatka to be practised within his army and by his soldiers; it was not for civilians to eat. Maharaj said to them that if need be you may Jhatka an animal and eat it, not just goats or chickens but any animal you may find in the jungle. The Nihang Singhs of today still follow this tradition. When performing Jhatka on a goat, first the goat is bathed, then Japji Sahib and Chandi Di Var are read. One Singh stands by the head of the goat and upon the final lines of Chandi Di Var being read, ‘Those who sing this divine ballad will be liberated from the realm of life and death’, at this moment the goat is decapitated with one blow and the soul of the goat is liberated. The goat itself lowers its head to receive salvation”. (Giani Thakur Singh, Asa Di Var Viakhya Part 25)
I am just stating what it states on the site.