Gurbani teaches compassion, ethical living, and righteousness that have guided Sikhs for generations. Yet, the question of meat consumption, specifically the practices of Jhatka and Halal, remains a topic of debate and misunderstanding within the Sikh community. This article examines the meaning of “kutha”, its implications for dietary practices, and why Gurbani’s teachings point toward a compassionate, meat-free lifestyle.
Defining the word “Kutha”
The term “kutha” (ਕੁਠਾ), derived from the Punjabi verb “kohna” (ਕੁਹਣਾ) meaning “to kill” or “to slaughter,” refers to meat obtained through the act of butchering an animal. This definition is not limited to any specific methods of slaughter, such as Halal (the Muslim practice of ritual slaughter) or Jhatka (a single-strike method practiced by some Sikhs). Instead, “kutha” broadly encompasses any meat from a slaughtered animal, a point critical to understanding Gurbani’s stance on meat consumption.
For instance, in Asa Ki Vaar, Guru Nanak Dev Ji critiques hypocrisy and violence:
ਮਥੈ ਟਿਕਾ ਤੇੜਿ ਧੋਤੀ ਕਖਾਈ ॥ ਹਥਿ ਛੁਰੀ ਜਗਤ ਕਾਸਾਈ ॥
ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥
ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ ॥
(Guru Granth Sahib: Ang 471, 472)
Meaning: These individuals apply Tilak on their foreheads and wear ochre coloured Dhotis, presenting an appearance of spirituality. However, their actions are filled with cruelty and oppression. When they go to serve their rulers, who are Muslims, they wear blue clothes because they are only allowed to work in that attire. They earn their livelihood from these very rulers, whom they refer to as ਮਲੇਛ, meaning barbaric and uncivilised foreign invaders. Yet, they claim to live and offer prayers according to their religious texts, the Puranas. But that’s not all. They consume meat that has been obtained through the killing of goats, a practice carried out according to Muslim traditions, specifically through the recitation of the ‘Kalma.’
In the phrase ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ, it is clear that Kutha (ਕੁਠਾ) refers to something that has been killed. Kutha Bakra (ਕੁਠਾ ਬਕਰਾ) means a goat that has been slaughtered. Therefore, Abhakhia ka Kutha Bakra (ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ) refers to goat meat obtained through the slaughter of the animal, which is done by reciting the ‘Kalma’.
Another verse from the Guru Granth Sahib reinforces this interpretation:
ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ॥
The One Immaculate Lord is pervading everywhere; He destroys the love of duality.
(Guru Granth Sahib: Ang 321)
If we replaced the translation of the word ‘kutha’ as “Halaal” instead of “destroys”, then the verse would mean that the love of duality will be “halaaled”? Clearly, it can only mean to destroy or kill. Halaal would not make sense here. The act of killing or butchering will produce something butchered (meat). It is illogical to suggest it will produce “Muslim meat”.
Based on the verses discussed, it is clear that the term “kutha” refers to any meat that has been obtained through the act of slaughter, not just halal meat. The references in the Guru Granth Sahib show that “kutha” signifies meat derived from the killing of an animal, regardless of the method or religious practice involved. Therefore, the interpretation of “kutha” as a specific reference to halal meat is not consistent with Gurmat. Instead, it signifies meat from any slaughtered animal, emphasizing the broader prohibition on consuming meat obtained through killing.
Bhai Sahib Randhir Singh’s Interpretation of ‘Kutha’ and Its Meaning
According to Bhai Sahib Bhai Randhir Singh, the word ‘Kutha’ is an abstract noun derived from the root verb ‘Kohna’ (ਕੁਹਣਾ), which means ‘to kill mercilessly’. The form derived from the root verb Kohna, that functions as a noun (its gerund), is Kohn (ਕੁਹਣ). The definition of Kohn, thus, is simply the killing of an animal irrespective of the slaughter method. (Jhatka Maas Parthaye Tatt Gurmat Nirnay, p. 163)
SGPC Rehat Maryada
The SGPC booklet on Rehat Maryada states that Kutha (ਕੁਠਾ) is prohibited for a Sikh. It does not make any mention of Jhatka. However, the booklet clearly emphasizes that a Sikh should not eat Halal meat, meaning meat obtained through the Muslim method of slaughter. In other words, it is explicitly stated that Halal meat is forbidden for Sikhs.
Why has the SGPC booklet omitted Jhatka? The likely reason is that it was intentionally left out to maintain some ambiguity. This is unfortunate, as it has created a loophole that could allow the potential inclusion of a cardinal sin (ਬੱਜਰ ਕੁਰਹਿਤ) into Sikhi.
Double Standard on Meat Consumption
Some argue that the term “kutha” refers solely to halal meat prepared by Muslims, suggesting that Sikhs are permitted to consume all other types of meat. This interpretation could encompass meat from Christian butchers, animals like cats or dogs, remains from predators such as lions or wolves, or even the flesh of animals that have died naturally. It wouldn’t necessarily be limited to jhatka meat prepared by Sikhs. Therefore, including kutha among the Bujjer Kurehits doesn’t automatically mean that jhatka is the only acceptable method for consuming meat. Instead, it could imply that Sikhs are allowed to eat any type of meat, as long as it isn’t halal.
It’s also possible that some who support eating meat may interpret “jhatka” to encompass all forms of meat, except Muslim halal meat. Given this, we ask: If you’re already accepting of consuming all kinds of impure and unclean meats, why does halal meat from Muslims stand as the only exception? The word “halal” itself conveys cleanliness and purity, and its meaning is positive. So, why reject something so clean and meaningful in favor of consuming other meats that are considered impure or unclean? Does this not seem illogical?
Jhatka or Halal?
While Jhatka is practiced today, it is important to note that the term does not appear in Guru Granth Sahib or in the writings of Bhai Gurdas, nor does it feature in any early historical records. The SGPC Booklet on Rehat Maryada does not mention Jhatka but clearly prohibits Kutha, referring to meat prepared according to Muslim slaughter methods. This omission raises the question of when exactly the practice and terminology of Jhatka were introduced, given that it is not documented in the foundational Sikh texts.
In the Mahan Kosh, compiled by Bhai Kahn Singh, Jhatka is described as meat obtained from an animal that is slaughtered with a single blow, accompanied by the recitation of Sat Sri Akal.
Not all Sikhs consume Jhatka. Among those who do eat meat, the majority are unaware of whether it is Jhatka or Halal. Some argue that since the number of those who refrain from eating meat is relatively small, it implies that eating meat is acceptable. However, the fact that the majority engages in a practice does not mean it aligns with Gurmat. Historically, those who follow the true principles of Gurmat have always been in the minority.
The shortcomings of the majority cannot be taken as the standard set by Guru Sahib. Not long ago, those who trimmed or cut their hair were a very small minority. Today, however, the number of Sikhs who maintain unshorn hair is comparatively smaller. Yet, this shift in numbers does not imply that the Sikh faith permits hair cutting or trimming. In fact, anyone who engages in this act is not considered a true Sikh, as they are committing one of the Cardinal Sins (ਬੱਜਰ ਕੁਰਹਿਤ). Such individuals are referred to as ‘Patit’ – apostates, or those who have fallen from grace in the Sikh religious sense. Unfortunately, the number of such individuals is increasing, and there are many factors contributing to this trend.
Some argue that individuals should be free to decide whether they want to eat Jhatka. However, Gurmat does not support this perspective. Guru Granth Sahib has already laid down the principles, and the Code of conduct is clear. One cannot simply act according to personal preference. If that were the case, there would be no boundaries to individual actions. It would imply that one could follow the faith in their own way – whether by drinking or abstaining, smoking or not, getting involved in inappropriate relationships or staying away from them, keeping Rehat or ignoring it, eating Jhatka or avoiding it, or even deciding whether or not to listen to Gurbani. Gurmat does not support such a loose and self-directed approach.
The absence of the term Jhatka in Gurbani does not imply its acceptance or approval. Gurbani contains numerous references to the killing of animals and the consumption of meat. Had Jhatka been in use during the time of the Gurus, it is certain they would have addressed it, just as they specifically mention Halal.
Supporters of Jhatka argue that Sikhi allows the consumption of Jhatka but prohibits Halal. Let’s first examine what Gurbani says about Halal:
ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ ||
ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ||੧੯੯||
(Guru Granth Sahib ji- Ang 1375)
Gurbani teaches that those who kill animals and label the meat as Halal will have to answer for their actions in the True Court. The key lesson here is clear: it is not acceptable to kill an animal for consumption, regardless of whether it is called Halal or any other name.
Halal, as we know, is consumed by Muslims. If Jhatka had been in use during the time of Guru Sahib, it is certain that the above quote would have been worded differently, specifically addressing Jhatka. ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਝਟਕਾ॥ Guru Sahib does not hold contradictory views on any subject – one for Sikhs and another for Muslims.
ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਸਮਤੁ ਸਭੁ ਕੋਇ॥
ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਦਾ ਮਨ ਭਾਵਨੀ ਤੇ ਸਿਧਿ ਹੋਇ॥
(Guru Granth Sahib: Ang 300)
Guru Sahib sees all of humanity with the same compassion, and His teachings are meant for the well-being of everyone. His guidance is universal and applies to all people equally:
ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥
ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਭਉ ਕਰੇ ਆਪਣਾ ਆਪੁ ਪਛਾਣੈ ॥
(Guru Granth Sahib: Ang 647)
ਪੂਜਾ ਤਿਲਕ ਕਰਤ ਇਸਨਾਨਾਂ ॥ ਛੁਰੀ ਕਾਢਿ ਲੇਵੈ ਹਥਿ ਦਾਨਾ ॥੨॥
ਬੇਦੁ ਪੜੈ ਮੁਖਿ ਮੀਠੀ ਬਾਣੀ ॥ ਜੀਆਂ ਕੁਹਤ ਨ ਸੰਗੈ ਪਰਾਣੀ ॥੩॥
(Guru Granth Sahib: Ang 201)
In these verses, Guru Sahib criticizes the Hindu Brahmins who engage in rituals like performing Puja, applying Tilak to their foreheads, taking ritual cleansing baths, and reciting the Vedas melodiously. Yet, despite these practices, they show no hesitation in taking a knife to slaughter animals in a cruel and merciless manner. As for the Sikhs, if their Guru has spoken against the consumption of Halal meat by Muslims and condemned the ruthless slaughter of animals by Brahmins, how could the same Guru allow Sikhs to practice Jhatka (the killing and eating of meat), when it ultimately involves consuming meat?
Let’s examine the difference between Halal and Jhatka. In both methods, the animal is slaughtered, and the unfortunate creature is fully aware of its impending death. If there’s any doubt about this, one only needs to visit a slaughterhouse, where animals are killed daily for human consumption. The process typically begins early in the morning to ensure that the meat is ready for the market in time.
Every city has its own slaughterhouse, where animals, often dehydrated and starving after being transported in overcrowded trucks or trains, are brought before the slaughter begins. The animals cry out, unwilling to face death, and are dragged mercilessly to their fate. It’s a heartbreaking sight for anyone who consumes meat. If, after witnessing this, a person still chooses to eat meat, any discussion of compassion, empathy, or sharing in the suffering of others becomes meaningless. Guru Nanak Sahib has described this very scene:
ਲਾਹੌਰ ਸਹਰੁ ਜਹਰੁ ਕਹਰੁ ਸਵਾ ਪਹਰੁ ॥੨੭॥
(Guru Granth Sahib: Ang 1412)
Meaning: The city of Lahore has become poison (for its residents, bringing spiritual death), because instead of praising and singing the Lord’s glory every morning, there is destruction (unleashed upon animals) for meat till mid-morning. Eating meat and indulging in pleasures has become the main purpose of life for the residents of Lahore.
To the unfortunate animal being slaughtered, it makes no difference whether the killing blow is struck once, twice, or multiple times, or whether the slaughterer says Sat Sri Akal or any other phrase. In reality, how many butchers who carry out the slaughter actually say Sat Sri Akal, or even know that they should? Even if a butcher does say it, it only serves to mock and dishonor the teachings of Guru Nanak Sahib, as laid out in Guru Granth Sahib.
Guru Sahib clearly recognizes the immense suffering that the animal endures, describing it as unbearable torment and cruelty (ਜ਼ਹਿਰ ਤੇ ਕਹਿਰ, ਜ਼ੋਰ ਤੇ ਜ਼ੁਲਮ). Death, as we know, is a frightening reality for all living beings. None desire it, and all wish to live. Whether death comes swiftly or through prolonged suffering, as in Halal, the impact on the animal is the same. From the moment of the blow to the final moments of life, the animal experiences excruciating pain. The convulsions and agony it endures as death takes over are heart-wrenching. Whether it’s a fish struggling out of water, or a chicken, goat, or sheep having its life taken, the scene is filled with suffering. The pain the animal suffers before, during, and after its death is deeply upsetting and a horrible sight, something that anyone with real compassion would not want to see.
Gurbani Verses Against the Consumption of Meat
Gurbani clearly prohibits the consumption of meat, with many verses emphasizing the importance of compassion and non-violence in all actions. Here are a few verses from Guru Granth Sahib Ji that highlight the moral and spiritual teachings against killing animals for food, urging Sikhs to embrace a diet rooted in kindness and simplicity.
ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥
You say that the One Lord is in all, so why do you kill chickens?॥1॥
(Guru Granth Sahib: Ang 1350)
ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥
ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥
O Kabeer! The dinner of lentils and rice is excellent, even if it is (just) flavoured with salt. Who would cut their throat, to have meat with their bread?
(Guru Granth Sahib: Ang 1374)
ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ||
ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ||੧੮੭||
“Kabeer, to use force is tyranny, even if you call it legal. When your account is called for in the Court of the Lord, what will your condition be then? ||187||”
(Guru Granth Sahib: Ang 1374)
Reexamining the Use of the word “Mahaprasad”
It is unfortunate that today the term “kutha” is mistakenly understood as only halal meat. At the same time, some Sikhs who consume meat have begun calling it “jhatka,” and even more concerning, some refer to it as “maha prasad.”
“Mahaprasad” was originally reserved for Karah Prasad in the Gurdwara, as clearly stated by Bhai Gurdas Ji in his writings. The term means “the highest form of prasad,” and nothing in the Gurughar is considered more sacred than Karah Prasad. To call something as impure as meat “Mahaprasad” is both illogical and disrespectful. Just as the practice of calling meat “jhatka” or “Mahaprasad” has gained ground among some Sikhs, there is also a mistaken belief that “kutha” only refers to halal meat. This reflects a lack of understanding and an unwillingness to correct misconceptions.
Conclusion
The core teachings of Gurbani call for compassion, ethical living, and a dedication to universal righteousness. The word “kutha,” which comes from “kohna” (to kill or slaughter), refers to meat from any slaughtered animal, not just Halal. This challenges the idea that Sikhi allows Jhatka but forbids Halal.
There is no compassionate way to take an animal’s life, as they do not wish to die. The method of killing makes no difference in this fundamental truth. We hope that Sikhs will understand this Gurmat principle and choose a meat-free lifestyle, following Guru Sahib’s teachings of kindness and respect for all living beings.
