In hukumnamas collected by Dr. Ganda Singh jee and published in his book "hukumnamas" each one of Satguru Hargobind Sahib's hukumnamas state "guru guru japna janam savar sangat dee kamnaa guru pooree karraygaa. Sangatee da ruzgaar hog, ik daasee rahinaa. Maas muchee day naray nahee avanaa." Please examine the last line. Clearly it says not to even go near meat or fish. This can't be just a hoax because all hukumnamas collected issued from Satguru jee bear this order.
Here is jhatka maryada of nihangs
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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 'admin-cut', or the naked ones. admin-cut are not a new phenomena, they have also been around for a very long time. Although they may look like Nihangs, the admin-cut 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 'admin-cut' 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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