Personal thoughts of Dr. Jagroop Singh, student of Sikh Studies without funding or conflict of interest
Sacha Sauda or a Khurra Sauda is a familiar story of 20 Rupees (a large sum given by his father) spent by Guru Nanak (age of 18) in providing food products to ‘starving’ people. Guru Nanak was supposed to be on a mission to purchase merchandise as a business activity/venture. The story focuses on the following: –
- Feeding a ‘collective’ of starving Sadhus & Sidhs
- The fury of Guru Nanak’s father at the ‘idiocy’ of Nanak in wasting the money and the utter failure of his mission?
- There followed a severe reprimand with even a possible ‘slap’?
- Established a historical association with Guru-ka-Langar
- A Sacha Sauda Gurdwara marking this event stands in the city of Farookibad, in Pakistan.
What the story doesn’t explore: –
- The presence and role of Bhai Mardana (lifelong friend/companion) during this trip culminating in this awesome gesture. For instance, might there have been some trepidation or disagreement between the two of them?
- The role of prevalent circumstances of repeated invasions of this region causing generic poverty of the population
- The process of subjugation and “hand to mouth” existence can easily turn from bad to worse. An epidemic of disease is sure to tilt the balance of survival into desperation mode
- This story may be applicable to more than one village and most likely, affected the population at large. The stories told by elderly Muslims in the area still talk about Guru Nanak saving their ancestors. This will question the selective focus on the treatment of Sadhus and Sidhs and less on ordinary folk?
The concept of Langar
The word Langar means “anchor, or steady support” and is a key foundation of the Sikh religion upon which Guru Nanak built his Raaj: –
Nanak Raaj Chalaaeiaa Such Kote Sathaanee Neev Dae ||
Nanak established the kingdom; He built the true fortress on the strongest foundations.
Lehanae Dhharioun Shhath Sir Kar Sifathee Anmrith Peevadhai ||
He installed the royal canopy over Lehna’s head; chanting the Lord’s Praises, He drank in the Ambrosial Nectar.
(Guru Granth Sahib, page 966)
As oppressed people, the Sikhs gathered in a safe places finding solace in the oldest saying of “Degh, Tegh, Fateh” (the Cauldron, the sword for victory). Whilst safety was an important consideration, it is the sharing of a meal that created emotional connections facilitating important discussions on prevalent issues. This activity ‘fueled’ the revolutionary struggle evidenced throughout our glorious history to the present time.
Chaaray Chuk Nivaaion Sikh Sangat Aavai Agnutaa |
He has conquered all the four directions and the Sikh devotees come to him in countless number.
Langar Chalae Gur Sabad Pooray Pooree Bunee Banataa |
The community kitchen (Langar) and the word of the Guru served unabated.
Gurmukh Chhatr Niranjanee Pooran Brahm Purampud Mutaa |
Under the canopy of the Lord, the Gurmukhs attain the supreme state bestowed by the perfect Lord.
(Bhai Gurdas Ji dian Vaaran, Vaar 24, Pauri 20)
It may be better to think of Langar as a self sufficiency model practiced by Guru Nanak during the last 18 years of his life at Kartarpur. The three principles of “Kirt Karo, Naam Japo te Vund Shuko” emphasized a way of life of working the land, remembering/mindful of God and collective preparation & consumption of food. The food would be for simple nourishment as a means for sustenance as opposed to any extravagance. The seating of the ‘Pangat’ demonstrated the equality of gender, cast, person of colour &/or different faith. To embrace the reality of this Langar forms the benevolent perspective of Sikhs as rulers: –
Hun Hukam Hoaa Miharavaan Da ||
Now, the Merciful Lord has issued His Command.
Pae Koe Na Kisai Ranjaanhadaa ||
Let no one chase after and attack anyone else.
Subh Sukhaalee Vutheeaa Eihu Hoaa Halaemee Raaj Jeeo ||13||
Let all abide in peace, under this Benevolent Rule. ||13||
(Guru Granth Sahib, page 74)
Contemporary misuse or distortion of Langar
Sikh people are led astray from founding principles of Langar and in a politicized manner. In fulfilling a social center role, our Gurdwara Langars are indulging in gluttony in an era of Diabetes and Heart disease. Excessive food distribution is similarly seen along the route of the Nagar Kirtan processions, an extravaganza of questionable value? This over indulgence of modern Langar should, at least the very least, be toned down for the entire month of December. This marks the ‘darkest’ phase of Sikh history when Guru Gobind Singh Ji left Anandpur Sahib on the basis of false premises by enemy forces. This was followed by ‘Vichorrha at Sarsa’, followed by the Sarhind and Chamkaur Gharhi sakae of unparalleled shaheedis (martyrdom).
“Oxygen Langar” during the Corona virus pandemic was a pragmatic solution for the immediate short-term, championed by the Sikh community. “Langar week” in universities and serving of ‘free food’ in the winter months to homeless people is also admirable. However, we need to be conscious of our capabilities before taking the responsibility for feeding the world as a way of validating our niceties? It is amazing to think that Capitalist governments delegate their responsibilities to the voluntary sector on a frequent basis. The Sikh philosophy advocating “Sarbat da Bhalla” is an alternative system to the much lauded, capitalist democracies. At least, the United Nations recognizes the appeal of egalitarian Sikh values in advocating peace, harmony and universal brotherhood.
Reference
United Nations (2017) 18 Commitments on “Faiths for Rights” (28-29 March 2017 conference in Beirut)
Singh, Shamsher (2016) Langar is not free (naujawani.com website)
Khalsa Diary 