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How does one perform "Jhatka"


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Waheguri ki ka khalsa, Waheguru ji ki Fateh.

i heard that a brother of ours have become a true akaali, and that he can only eat jhatka meat only, as he is very strickt on this.

i dont really know much about jhatka, and i could not find anything in the Dasam Granth or any other sikh book i can get my hands on, so i wondered..when was this feature about jhatka started? was it with Guru Gobind Singh, or was it initiated by the later Panth of sikhism?

can anyone give sources and texts that tells when it was initieated into sikhism, and also HOW Jhatka is performed.. i found a few things about it on the net, and it all says the animal has to be killed in one stroke..

is there a speciel reason for it has to be one stroke only? and what else is done... do we envoke the name of God while stroking the animal or performing an Ardass, and if so, what is being said?

how is it performed, detail by detail...

and does one have to kill the animal himself? or is it okay if others have killed the animal as long as it is in jhatka style...

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Guest Javanmard

Here is the jhatka maryada as described in the old sarabloh.com website (pre-Nidarpanthi) from 2001:

If people become aware of the Maryada behind Jhatka, then hopefully they will be able to understand that it is far more that just people quenching their thirst for meat.

Please visit Image Library One "Jhatka : 'Death from a single blow'", to view a series of photos dealing with the process Jhatka.

To Akali Nihang Singhs the Maryada of Jhatka is a gift from our beloved Satguru. To see Jhatka as the consumption of meat is comparable to seeing Gur Ka Langar as the consumption of food.

Satguru Maharaajs Langar is far more than just the distribution of food, Gur Ka Langaar should be prepared with extreme Sucham (cleanliness), the Gursikhs involved should be reciting Gurbani or doing Naam Simran..

When the langar has been prepared it is then brought before Satguru Maharaaj and Ardas is offered. During the Ardas, the Gursikh will ask Satguru Jee to bless the Langar by touching it with a weapon, usually a small iron Kard (Blade). The Langar has now become Gur Ka Langar. It is much more than just food.

The availability of Gur Ka Langar to people of all castes, creed and colour is a philosophical extension of Gursikhi, it demonstrates in a physical manner the spiritual concept of equality and the love of humanity.

The Maryada of Jhatka, in the same vein is far more than just the consumption of meat. However many modern day Sikhs are unaware of the Maryada involved in Jhatka and the philosophical implications involved.

Damdami Taksaals 11th Jathedar Sant Baba Gurbhachan Singh Jee Bhindranwale, has written that if the time arises when a Gursikh needs to eat meat to survive, he should kill the animal with his own Sri Sahib (Sword). So the knowledge of what Jhatka is and how it is performed is of use to those who do not consume flesh on a regular basis.

The process of Jhatka begins with the appointment of a Nihang Singh that will take responsibility for this seva. The Nihang Singh is selected by the Jathedar (leader) of the Dal. The Jathedar will then perform Ardas in Satguru Granth Sahib Jees Hazoori, asking Satguru's agia (permission or blessing) to enroll this Nihang Singh onto this seva. After this process is complete the Nihang Singh in question will be referred to as an Ardasi Singh.

In Akali Nihang Dals only Ardasi Singhs can take part in Satguru's seva. Only Ardasi Singhs can prepare and touch Gur Ka Langaar, only Ardasi Singhs can sit on Satguru Maharaajs Tabia (next to Satguru Jee on his Throne), only Ardasi Singhs can prepare Karah Prshaad, Shaheedi Degh and Mahaprashaad.

The induction of Ardasi Singhs to do Satguru Jees seva ensures that no impostors or people of bad Rehit get anywhere near Satguru Jee Langar or Prshaad We must appreciate that many people use the Bana of the Satguru Khalsa Panth in order to scare people. These impostors are commonly referred to a 'Nangs', or the naked ones. Nangs are not a new phenomena, they have also been around for a very long time. Although they may look like Nihangs, the Nangs have no love or understanding of the Dal Panths Maryada. When these fools are caught committing wrong deeds they are often seriously beaten, in some cases they may even be killed. The process of appointing Ardasi Singhs ensures that no 'Nangs' get anywhere near Satguru Maharaajs Degh, Langar or Mahaprshaad. Only Nihang Singhs of good Rehit are given the honour of becoming an Ardasi Singh.

This maryada also applies to Jhatka, only Ardasi Singhs can take part in this seva. Having been appointed to do the Seva, the Ardasi Singh will begin his preparation for Jhatka by having Ishnaan (Bath). He will wash his body and his hair, having done this he will put on a Sucha Chola (clean garment), Karmkassa and Dumalla. Finally he will clean his Karah with Sand.

After having Ishnaan, the Ardasi Singh will commence his paath in Satguru Granth Sahib Jee Hazoori, Vaar Sri Bhagauti Jee Ki Patsahi 10 (also known as Chandi-di-Vaar). The Ardasi Nihang Singh must be able to recite this Shabad from memory. Var Sri Bhagauti Je Ki depicts the epic battle between the Goddess of War Chandi or Durga, and the egoistic rakhshas (evil demons). Satguru Gobind Singh Jee Maharaaj describes a battle of horrific magnitude, where Chandi, seated upon her tiger is dispatching the Evil Rakhshas. When he has completed the shabad, the Ardasi Singh does Namaskar and leaves Maharaajs Hazoori.

Whilst the Nihang Singh that is going to perform Jhatka contemplates Chandi-di Vaar, another Ardasi Singh gives the Bakra (old goat) a full ishnaan (bath). Only goats are used within Akali Nihang Dals for Jhatka. When questioned about why Goats are used for Jhatka, the Chardi Kala Nihang Singhs replied "this is the Maryada started by Satguru Hargobind Sahib Jee, and we have no intention of changing it. After bathing the Goat, it is bought into the area in which Jhatka will be performed.. This designated area will have straw or hay put down on the floor.

The Nihang Singh that is going to perform Jhatka calmly approaches the Goat. Some Nihang Singhs encircle the goat in Gatka Pentra (Movements associated with Shastr Vidia), this has the effect of calming the goat and making it feel comfortable seeing the Shastr (sword).

The Tilk Laguan Vala Singh (The Singh who is going to anoint his weapon) then stands next to the Goat, at this stage some Akali Nihangs begin to recite Shastr Naam Mala, this is a Shabd in Sri Dasm Satguru Granth Sahib jee depicting the glossary of Weapons.

Another Ardasi Singh will have splashed water on the neck of the Goat, this makes the cut much smoother.

The Nihang Singh continues to move his Sword, very slowly above the head of the Goat. The goat at this stage will keep moving his head back and forth, because it finds itself in a new situation, it is unsure how to react.

Again the Tilk Lagaun Vala Singh moves the Sword, who represents the Goddess Chandi above the head of the Goat, the Goat now begins to move less. The Nihang Singh waits for the right moment.

The Goat drops his head slightly, then in a single shin (The same amount of time as it takes an eye to blink) the Nihang Singh focuses his mind on Maha Kaal (Great Death), and infuses the Sword with his Kamai (Spiritual Power achieved via meditations), the Sword severs the head of the Goat and the onlooking Nihang Singhs let off Jaikarey (Battle Cries). Click here to listen to an Akali Nihang Singh Jaikara.

The blood that rushes out of the Goats body is collected in a Bata, this will be used to apply tilak to all of the Shastr in Satguru Granth Sahib Jee's Hazoori. This process also takes place at Sach Khand Sri Hazoor Sahib Jee, all of Satguru Gobind Singh Jee's weapons are anointed with blood. Some of the Purataan Akali Nihangs drink the blood neat, it is said to be a good source of iron.

The goats head is placed on a Sarbloh Plate and then shown to the Sangat, the purpose of this is to show that it has been with one clean cut. The Bibeeki Singhs (Nihang Singhs of very Strict Rehit) will only eat flesh that has been killed in a single blow, Jhatka. They will refuse to eat flesh even if one little blood-vessel remains in contact with the head and body, this is called Patka.

The Body of the Goat is now passed on to the Ardasi Nihang Singhs who are in control of the Langar. They will skin, chop and cook the flesh. Whilst cooking the flesh they will recite Gurbani of Dasm Sri Satguru Granth Sahib Jee Maharaaj. After the flesh is cooked, a small amount of it is taken into Satguru Granth Sahib Jee Maharaajs Hazoori. Ardas is performed and the tip of the sword is dipped into the cooked flesh. Having performed Ardas, the flesh has become 'Mahaprashaad', the great Prshaad.

The 'Mahaprashaad' is then distributed to all of the Sangat, they must be seated in Pangat (rows on the floor). The brains of the Bakra (goat) are served to the Akali Nihang Singh that performed the Jhatka.

If a Nihang Singh consumes Mahaprashaad and believes it just to be meat, then he is committing a huge sin. Mahaprashaad is a gift from Satguru Hargobind Sahib Jee Maharaaj to his army.

Just as the consumption of 'Gur ka Langaar' is more that just eating 'food', the consumption of 'Mahaprashaad' is far more than the consumption of 'meat'. The Sucham (cleanliness) kept whilst Mahaprashaad is prepared is of a very high level, no body except the Ardasi Singhs can touch anything. When Mahaprashaad is being prepared the Nihang Singh recite Gurbani and focuses on Mahakaal.

The maryada of Jhatka has deep philosophical implications. The worship of weapons cannot be complete without worship of the Battle-field. The highest from of worship on the battle-field is the slaying of the Dusht (enemies). To increase our control of weapons, Satguru Jee has started the Maryada of Shikaar (Hunting) and the son of Hunting is the consumption of flesh.

So we hope that this brief introduction to the Maryada of Jhatka, helps the Sangat appreciate that Jhatka is much more than the craving to eat meat. Jhatka only takes place on special occasions such as Gurpurbs.

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Here is the jhatka maryada as described in the old sarabloh.com website (pre-Nidarpanthi) from 2001:

If people become aware of the Maryada behind Jhatka, then hopefully they will be able to understand that it is far more that just people quenching their thirst for meat.

Please visit Image Library One "Jhatka : 'Death from a single blow'", to view a series of photos dealing with the process Jhatka.

To Akali Nihang Singhs the Maryada of Jhatka is a gift from our beloved Satguru. To see Jhatka as the consumption of meat is comparable to seeing Gur Ka Langar as the consumption of food.

Satguru Maharaajs Langar is far more than just the distribution of food, Gur Ka Langaar should be prepared with extreme Sucham (cleanliness), the Gursikhs involved should be reciting Gurbani or doing Naam Simran..

When the langar has been prepared it is then brought before Satguru Maharaaj and Ardas is offered. During the Ardas, the Gursikh will ask Satguru Jee to bless the Langar by touching it with a weapon, usually a small iron Kard (Blade). The Langar has now become Gur Ka Langar. It is much more than just food.

The availability of Gur Ka Langar to people of all castes, creed and colour is a philosophical extension of Gursikhi, it demonstrates in a physical manner the spiritual concept of equality and the love of humanity.

The Maryada of Jhatka, in the same vein is far more than just the consumption of meat. However many modern day Sikhs are unaware of the Maryada involved in Jhatka and the philosophical implications involved.

Damdami Taksaals 11th Jathedar Sant Baba Gurbhachan Singh Jee Bhindranwale, has written that if the time arises when a Gursikh needs to eat meat to survive, he should kill the animal with his own Sri Sahib (Sword). So the knowledge of what Jhatka is and how it is performed is of use to those who do not consume flesh on a regular basis.

The process of Jhatka begins with the appointment of a Nihang Singh that will take responsibility for this seva. The Nihang Singh is selected by the Jathedar (leader) of the Dal. The Jathedar will then perform Ardas in Satguru Granth Sahib Jees Hazoori, asking Satguru's agia (permission or blessing) to enroll this Nihang Singh onto this seva. After this process is complete the Nihang Singh in question will be referred to as an Ardasi Singh.

In Akali Nihang Dals only Ardasi Singhs can take part in Satguru's seva. Only Ardasi Singhs can prepare and touch Gur Ka Langaar, only Ardasi Singhs can sit on Satguru Maharaajs Tabia (next to Satguru Jee on his Throne), only Ardasi Singhs can prepare Karah Prshaad, Shaheedi Degh and Mahaprashaad.

The induction of Ardasi Singhs to do Satguru Jees seva ensures that no impostors or people of bad Rehit get anywhere near Satguru Jee Langar or Prshaad We must appreciate that many people use the Bana of the Satguru Khalsa Panth in order to scare people. These impostors are commonly referred to a 'Nangs', or the naked ones. Nangs are not a new phenomena, they have also been around for a very long time. Although they may look like Nihangs, the Nangs have no love or understanding of the Dal Panths Maryada. When these fools are caught committing wrong deeds they are often seriously beaten, in some cases they may even be killed. The process of appointing Ardasi Singhs ensures that no 'Nangs' get anywhere near Satguru Maharaajs Degh, Langar or Mahaprshaad. Only Nihang Singhs of good Rehit are given the honour of becoming an Ardasi Singh.

This maryada also applies to Jhatka, only Ardasi Singhs can take part in this seva. Having been appointed to do the Seva, the Ardasi Singh will begin his preparation for Jhatka by having Ishnaan (Bath). He will wash his body and his hair, having done this he will put on a Sucha Chola (clean garment), Karmkassa and Dumalla. Finally he will clean his Karah with Sand.

After having Ishnaan, the Ardasi Singh will commence his paath in Satguru Granth Sahib Jee Hazoori, Vaar Sri Bhagauti Jee Ki Patsahi 10 (also known as Chandi-di-Vaar). The Ardasi Nihang Singh must be able to recite this Shabad from memory. Var Sri Bhagauti Je Ki depicts the epic battle between the Goddess of War Chandi or Durga, and the egoistic rakhshas (evil demons). Satguru Gobind Singh Jee Maharaaj describes a battle of horrific magnitude, where Chandi, seated upon her tiger is dispatching the Evil Rakhshas. When he has completed the shabad, the Ardasi Singh does Namaskar and leaves Maharaajs Hazoori.

Whilst the Nihang Singh that is going to perform Jhatka contemplates Chandi-di Vaar, another Ardasi Singh gives the Bakra (old goat) a full ishnaan (bath). Only goats are used within Akali Nihang Dals for Jhatka. When questioned about why Goats are used for Jhatka, the Chardi Kala Nihang Singhs replied "this is the Maryada started by Satguru Hargobind Sahib Jee, and we have no intention of changing it. After bathing the Goat, it is bought into the area in which Jhatka will be performed.. This designated area will have straw or hay put down on the floor.

The Nihang Singh that is going to perform Jhatka calmly approaches the Goat. Some Nihang Singhs encircle the goat in Gatka Pentra (Movements associated with Shastr Vidia), this has the effect of calming the goat and making it feel comfortable seeing the Shastr (sword).

The Tilk Laguan Vala Singh (The Singh who is going to anoint his weapon) then stands next to the Goat, at this stage some Akali Nihangs begin to recite Shastr Naam Mala, this is a Shabd in Sri Dasm Satguru Granth Sahib jee depicting the glossary of Weapons.

Another Ardasi Singh will have splashed water on the neck of the Goat, this makes the cut much smoother.

The Nihang Singh continues to move his Sword, very slowly above the head of the Goat. The goat at this stage will keep moving his head back and forth, because it finds itself in a new situation, it is unsure how to react.

Again the Tilk Lagaun Vala Singh moves the Sword, who represents the Goddess Chandi above the head of the Goat, the Goat now begins to move less. The Nihang Singh waits for the right moment.

The Goat drops his head slightly, then in a single shin (The same amount of time as it takes an eye to blink) the Nihang Singh focuses his mind on Maha Kaal (Great Death), and infuses the Sword with his Kamai (Spiritual Power achieved via meditations), the Sword severs the head of the Goat and the onlooking Nihang Singhs let off Jaikarey (Battle Cries). Click here to listen to an Akali Nihang Singh Jaikara.

The blood that rushes out of the Goats body is collected in a Bata, this will be used to apply tilak to all of the Shastr in Satguru Granth Sahib Jee's Hazoori. This process also takes place at Sach Khand Sri Hazoor Sahib Jee, all of Satguru Gobind Singh Jee's weapons are anointed with blood. Some of the Purataan Akali Nihangs drink the blood neat, it is said to be a good source of iron.

The goats head is placed on a Sarbloh Plate and then shown to the Sangat, the purpose of this is to show that it has been with one clean cut. The Bibeeki Singhs (Nihang Singhs of very Strict Rehit) will only eat flesh that has been killed in a single blow, Jhatka. They will refuse to eat flesh even if one little blood-vessel remains in contact with the head and body, this is called Patka.

The Body of the Goat is now passed on to the Ardasi Nihang Singhs who are in control of the Langar. They will skin, chop and cook the flesh. Whilst cooking the flesh they will recite Gurbani of Dasm Sri Satguru Granth Sahib Jee Maharaaj. After the flesh is cooked, a small amount of it is taken into Satguru Granth Sahib Jee Maharaajs Hazoori. Ardas is performed and the tip of the sword is dipped into the cooked flesh. Having performed Ardas, the flesh has become 'Mahaprashaad', the great Prshaad.

The 'Mahaprashaad' is then distributed to all of the Sangat, they must be seated in Pangat (rows on the floor). The brains of the Bakra (goat) are served to the Akali Nihang Singh that performed the Jhatka.

If a Nihang Singh consumes Mahaprashaad and believes it just to be meat, then he is committing a huge sin. Mahaprashaad is a gift from Satguru Hargobind Sahib Jee Maharaaj to his army.

Just as the consumption of 'Gur ka Langaar' is more that just eating 'food', the consumption of 'Mahaprashaad' is far more than the consumption of 'meat'. The Sucham (cleanliness) kept whilst Mahaprashaad is prepared is of a very high level, no body except the Ardasi Singhs can touch anything. When Mahaprashaad is being prepared the Nihang Singh recite Gurbani and focuses on Mahakaal.

The maryada of Jhatka has deep philosophical implications. The worship of weapons cannot be complete without worship of the Battle-field. The highest from of worship on the battle-field is the slaying of the Dusht (enemies). To increase our control of weapons, Satguru Jee has started the Maryada of Shikaar (Hunting) and the son of Hunting is the consumption of flesh.

So we hope that this brief introduction to the Maryada of Jhatka, helps the Sangat appreciate that Jhatka is much more than the craving to eat meat. Jhatka only takes place on special occasions such as Gurpurbs.

wow javanmard interesting post:D

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is there any historical referances to Guru Gobind Singh or Guru Har Gobind talking about how to perform jhatka meat?

it says that its for people who do not eat meat at a regular basis.. how are sikhs supose to kill the animals if it is to be eaten at home? it seems to be a very spiritual "ceremony", so i was wondering; can it be done at home or does it hav to be done near a Gurdwara?

and since we have no human Guru, how is Guru Granth Sahib suppose to touch the Langar with a sword to make it Guru Ka Langar.

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Guest Javanmard

The text I have given you is just about it is practised by Nihangs. In villages where people need a regular consumption of meat for a bamanced diet it is less ceremonial.

"and since we have no human Guru, how is Guru Granth Sahib suppose to touch the Langar with a sword to make it Guru Ka Langar."

Does Guru Khalsa Panth count for peanuts? Or do you claim that only Guru Granth is Guru. Maharaj gave guruship to both Panth and Granth.

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This meat eating dialogue often gets much clouded through unnecessary emotions.

There are many aspects to diet which whilst having some level of linkage, often get muddied when hot-heads (from the pro-meat or pro-veggie camps) discuss this item.

In short, the main issues that fall under this issue are:

- Taste / Craving

- Health

- Animal Rights / Compassion

- Spiritual impact

The pro-veggie camp will often cite the first two are the main sources as the only reason why others consume meat. This may well be the case for some, however there are plenty I know who consume it for purposes of health, balanced diet and/or training aid.

Now many will argue these aims (health, balanced diet and/or training aid) can be achieved entirely from vegetarian sources and yes in many cases it can, however it is nonetheless true that this doesn’t apply to everyone.

However, what beats me is that main in the pro-veggie camp whilst ridiculing meat eaters on the basis of health and/or taste/craving, themselves crave for unhealthy vegetarian foods.

The article above from Javanmard will no doubt be the subject of much discussion by both camps – the pro-veggies arguing that meat eaters are wrong since Jatka is strictly for goats only and under the special maryada, whilst ignoring the implications for themselves in terms of the unhealthy craving habits of many Sikh vegetarians in their diets (just have a look at the level of obesity amongst Sikhs, from both vegetarian and non-veg camps, the level of anaemia prevalent amongst Sikh women, notably from vegetarian backgrounds and so on).

Meat eaters on the other hand, will ignore the maryada aspects of the tradition and use this purely for the satisfaction of their tongue. As Javanmard has explained, the Jatka maryada is very specific, however it in itself does NOT imply having your own chicken or turkey breasts prepared at home by a non-Ardasi Nihang is a sin, where the purpose is to have your diet balanced. However, meat-eaters invariably will ignore this and look to justify their KFC addiction – this is not food for a warrior or a saint, read up about the impact of KFC and such junk on one’s body and understand simply why it can’t be!

The animal rights argument is a typical case where modern age political ideals (like concepts such as feminism, democracy, scientific rationality etc) have been adopted by Sikhs and along the way tradition which was never itself in any err has been modified and history adjusted to pander to the modern day concept.

Today it is vegetarianism, I can already see the day when Sikhs will jump onto the Vegan bandwagon as this “trend†becomes more prevalent amongst the middle classes and low and behold, suddenly we will find ‘parshad’ becomes a ‘Hindu-influence’ amongst the Sikhs and references to it the works of some “devious Bahmans†as the “Hindians†expand their “boa constrictor†nature about the Sikhs!!!

Finally the spiritual impact issue is clear enough, if one looks at all traditions where vegetarianism has existed in the West and the East – predominantly amongst the monk sections of the community, likewise the biggest proponents of this diet amongst the Sikhs have arguably been the monks originating from the Nirmala and Udasi orders and their legacy which has been continued within the Sant Samaj and Taksal.

Jhatka has been very accurately described in the article provided by Javanmard. The Sikh Rehit Maryada has clearly indicated that the prohibition for meat amounts to refraining from Halal. Gurbani, if we really look at it, tells us to avoid that food which is harmful for the body – these can be both vegetarian and meat.

Finally, those who argue that Jhatka cannot be conducted outside of India, should perhaps look at Bhatra Sikhs (for this one aspect!) who still maintain this tradition at Gurpurbs in the UK.

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Gurfateh

Read Mangal Prakash r Sau Sakhi over there it is writtan that Bhog or left over food by Guru Gobind Singh Ji was not eaten by Shammeer Jaat,as his Maternal Unlcie said that it is not Halal.As those Jaats were worshipper of Sakhi Server Peer.

The left over of Guru is termed as JHATKA.There is an instance in Sau Sakhi about one Bania Sikhs from Ujjain having a sort of rebel attitude of Guru's eating meat.

Then in one place Guru says,my Sikh eats meat and Brahman does not.

In Dasham Granth,there is a line where it is writtan,like Bania (trys) to get taste of meat from vegitable.

Then if we see Ang15 perhaps of Guru Granth Sahib Ji,It is writtan Pleausre is there in meat and same is writtan for Sweet.

A person who eats can tell about that pleasure or taste ie Ras.

anyway coming back to Jhataka,we are told not to eat Halal.And thence any type of non Halal can be eaten.

In Bhangus old Panth Prakash,we see Guru saying eat Jhataka of goats.

If we see Dasham Granth or Sarbloh Granth,no where in them,we find about Khande Bate Da Amrit from 5 Beloved.But it is a fact just like Jhatka is.

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Gurfateh

Well we need to understand that sprit is in plant and emotions to(experimentation by JC Basu).And aniaml dies after some time but plant dies during cooking.

Das mentioned about episode of Jaat Shameer.Das thinks it was termed as Jhatka Maas.And in Bhangu book he says about Gurus saying kill goats with Jhataka.

There is nay way not writtan record of that times as das told before about Baptism of sabre with 5 Banis as they are now.

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Where did you hear that? The Krusty Krab?

Very funny.

So by your logic you think that the brain is kept not in the head of the goat but in the abdomen of the goat? How will your brain responds to pain if your brain is removed from your body? We all know that when you cut yourself your brain responds to the cut as pain, what effect would it have it the brain wasnt there to begin with?

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You maybe right. The goat might not feel pain after the head is cut off. According to HINDU Shaster however the pain when Praani enters or leaves the body is said to be equivalent to the sting of 10,000 scorpions. Ofcourse Hindus are anti-sikh, having nothing in common in terms of history or Gods, and are out there to kill us so I wouldn't believe them.

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What does Praani mean? Does it mean Soul? Im really asking because I dont know.

I went to London Sikhi week and there was a guy at the lecture saying that Buddhist have got a book about Death. And in this book it says that when you die, its like having something ripped out of you. Im sorry if this might be inaccurate im just going by my memory. But its could be equivalent of being stung by 10,000 scorpions?

Well God is One. Guru Ji even says this, some call him Ram others call him Khuda. Try to read other religious texts with a single mind, instead of saying that, "this isnt my God, so this doesnt apply to me". Saying this you would go against your belief of saying you believe in One God and Guru Ji says that there is only One God in reality.

If you read the Shasters, Vedas, Bible, Quran or Guru Granth Sahib or what ever you should see the oneness in them all because you can get knowleadge from them all.

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Gurfateh

Should das give a link to english tranlation by Maas Maas Kar Murkh Jhagre Bhai GurBax Singh Ji Kala Afghana?

Anyway das is surprised that no one ever ttied to answer the fulty interpetation of Gurbani by Bhai Kala Afghana Ji.

They rather became more enraged by what they comprihended the lander to Bhai Sahib Randheer Singh JI.

Das is anti Kala Afghan Sahib,yet oppses Talawara Sahib being instrumental in his Tankha.Das has copy of Talwara Sahib book in his house.

Das finds it writtan by mind then being writtan by soul.As Sants from Jatha Bhindran write.Talwara Sahib mentailty is based upon punaya and papa ie sin and virue while Khalsa is above that.

Das supports the Sants saying to oppse non veg due to qu;lt

qulity of food then say sin or virtue things As Talwara Sahib tried to prove.As per them seeds are full of enrgy of life but not life.

This goes against scince and verse from Gurbani in Asa Di Var ie Jete Dane Ann Ke Jeva Bhajh Na Koi.Life is in Andaj,Jertaj,Utbhuj and Seataj.

do differntiate between plants and animals when it comes to life is not as per Gurmat or scince but neaer to to Shramans or a few Chrsitian faiths and full of Duja Bhav.No offense to anyone.

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