ÿþ<HTML><HEAD><TITLE>GUR&#362 K&#256 LA&#7748GAR (lit., la&#7749gar or refectory of the Gur&#363)</TITLE> <style type="text/css"> .BODY { background:#EAF1F7 url('../images/gtbh.jpg') no-repeat fixed center; color: #0066CC} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="GURj,LADGAR"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279GUR&#362 K&#256 LA&#7748GAR (lit., <i>la&#7749gar</i> or refectory of the Gur&#363) is a community k&#299tchen run in the name of the Gur&#363. It is usually attached to a <i>gurdw&#257r&#257. La&#7749gar</i>, a Persian word, means an almshouse', 'an asylum for the poor and the destitute', 'a public kitchen kept by a great man for his followers and dependants, holy persons and the needy.' Some scholars trace the word <i>la&#7749gar</i> to Sanskrit <i>analg&#7771h</i> ( cooking place). In Persian, the specific term <i>la&#7749gar</i> has been in use in an identical sense. In addition to the word itself, the institution of <i>la&#7749gar</i> is also traceable in the Persian tradition. <i>La&#7749gars</i> were a common feature of the S&#363f&#299 centres in the twelfth and thirteenth centuries. Even today some <i>darg&#257hs</i>, or shrines commemorating S&#363f&#299 saints, run <i>la&#7749gars</i>, like <u>Kh</u>w&#257j&#257 Mu'in ud-D&#299n Chisht&#299's at Ajmer.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In Sikhism, the institution of <i>la&#7749gar</i> owes its origin to the founder, Gur&#363 N&#257nak himself. Community kitchens came into existence with the <i>sa&#7749gats</i> or holy fellowships of disciples which sprang up at many places in his time. Sikhs sat in <i>pa&#7749gat</i> (lit., a row) without distinctions of caste or status, to share a common meal prepared in the <i>la&#7749gar</i>. Besides the kitchen where the food was cooked, <i>la&#7749gar</i> stood for the victuals as well as for the hall where these were eaten.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The disciples brought the offerings and contributed the labour of their hands to prepare and serve the food. Gur&#363 N&#257nak and his successors attached a great deal of importance to <i>la&#7749gar</i> and it became, in their hands, a potent means of social reform. The former gave it the central place in the <i>dharams&#257l&#257</i> he established at Kart&#257rpur at the end of his preaching tours. He worked on his farm to provide for himself and for his family and to contribute his share to the common <i>la&#7749gar</i>. He had such of his disciples as could afford to set up <i>dharams&#257l&#257s</i> and <i>la&#7749gars</i>. Among them were Sajja&#7751 &#7788hag, then lost to godly ways, and a wealthy nobleman, Malik Bh&#257go, both of whom had converted to his message. Bh&#363m&#299&#257, formerly a dacoit, was asked by Gur&#363 N&#257nak to turn his kitchen into a <i>la&#7749gar</i> in the name of God. A condition was laid upon R&#257j&#257 Shivn&#257bh of Sa&#7749gl&#257d&#299p (Sri Lanka) that he open a <i>la&#7749gar</i> before he could see him (Gur&#363 N&#257nak) . The R&#257j&#257, it is said, happily complied.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gur&#363 A&#7749gad, N&#257nak II, further extended the scope of the institution. He helped with cooking and serving in the <i>la&#7749gar</i>. His wife, M&#257t&#257 Kh&#299v&#299, looked after the pilgrims and visitors with the utmost attention. Such was her dedication to work in the <i>la&#7749gar</i> that it came to be known after her name as M&#257t&#257 Kh&#299v&#299 J&#299 k&#257 La&#7749gar. The bard Balva&#7751&#7693 pays homage to her in his verses, in the Gur&#363 Granth S&#257hib. To quote the stanza:</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Blest, sayeth Balva&#7751&#7693, is Kh&#299v&#299 [the Gur&#363's wife],</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Comforting by far is her presence to the disciple,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Amply she distributes food in the Gur&#363's <i>la&#7749gar</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The fare includes <i>kh&#299r</i>, rice cooked in milk and <i>ghee</i>,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Which has the taste of ambrosia itself.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (GG, 967)</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The <i>V&#257r</i> by Satt&#257 and Balva&#7751&#7693 also applauds Gur&#363 Amar D&#257s's <i>la&#7749gar</i> wherein "<i>ghee</i> and flour abounded." In spite of rich variety of food served in his <i>la&#7749gar</i>, Gur&#363 Amar D&#257s ate a simple meal earned by the labour of his own hands. "What was received from the disciples was consumed the same day and nothing was saved for the morrow." Contributing towards the Gur&#363 k&#257 La&#7749gar became an established custom for the Sikhs. Partaking of food in Gur&#363 k&#257 La&#7749gar was made a condition for disciples and visitors before they could see the Gur&#363. Gur&#363 Amar D&#257s's injunction was: "<i>pahile pa&#7749gat p&#257chhe sa&#7749gat</i>" -- first comes eating together, then meeting together." <i>La&#7749gar</i> thus gave practical expression to the notion of equality. Emperor Akbar, who once visited Gur&#363 Amar D&#257s at Goindv&#257l, had to eat, out of the common kitchen like any other pilgrim. As the <i>Mahim&#257 Prak&#257sh</i> records, the Emperor refused to step on the silks spread out for him by his servants when going to call on the Gur&#363. He turned aside the lining with his own hands and walked to the Gur&#363's presence barefoot.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bh&#257&#299 Je&#7789h&#257, who came into spiritual succession as Gur&#363 R&#257m D&#257s, served food in Gur&#363 Amar D&#257s's <i>la&#7749gar</i>, brought firewood from the forest and drew water from the well. By such deeds of devoted service, he gained enlightenment and became worthy of the confidence of Gur&#363 Amar D&#257s. <i>La&#7749gar</i> served to train the disciples in <i>sev&#257</i> and to overcome class distinctions.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The institution of <i>la&#7749gar</i> had become an integral part of the Sikh movement by now and, with the increase in its numbers, it gained further popularity and strength. With the development under Gur&#363 R&#257m D&#257s and Gur&#363 Arjan of Amritsar as the central seat of the Sikh faith, the capacity of the local Gur&#363 k&#257 La&#7749gar increased manifold. Sikhs came from far-off places to see their Gur&#363 and to lend a hand with the construction work. They were all served food in Gur&#363 k&#257 La&#7749gar.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gur&#363 Hargobind and Gur&#363 Te<u>gh</u> Bah&#257dur travelled extensively in north and northeast India. This led to the establishment of many new <i>sa&#7749gats</i>. Each <i>sa&#7749gat</i> meant an additional <i>la&#7749gar</i>. In the reign of Gur&#363 Gobind Si&#7749gh, the institution of <i>la&#7749gar</i> acquired further significance. At Anandpur, the new seat of Sikhism, a number of <i>la&#7749gars</i> were in existence, each under the supervision of a devoted and pious Sikh. Food was available in these <i>la&#7749gars</i> day and night.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Once Gur&#363 Gobind Si&#7749gh, disguised as an ordinary pilgrim, made a surprise check of the <i>la&#7749gars</i> at Anandpur. He discovered that Bh&#257&#299 N&#257nd L&#257l's <i>la&#7749gar</i> was the best maintained. He complimented him and asked others to emulate his standards of dedication and service. One of Gur&#363 Gobind Si&#7749gh's commandments was that a Sikh visiting another Sikh's door must be served food, without hesitation or delay. Another of his sayings ran : "<i><u>Gh</u>ar&#299b d&#257 m&#363&#7749h gur&#363 k&#299 golak hai</i> -- to feed a hungry mouth is to feed the Gur&#363." This spirit of common sharing and of mutual co-operation and service was the underlying principle of the Sikh tradition of <i>la&#7749gar</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; "Keep the <i>la&#7749gar</i> ever open" are reported to have been the last words of Gur&#363 Gobind Si&#7749gh spoken to Bh&#257&#299 Santokh Si&#7749gh before he passed away at N&#257nde&#7693. One of the lines in his <i>Dasam Granth</i> reads : "<i>Deg te<u>gh</u> jag me do&#363 chalai</i> -- may <i>la&#7749gar</i> (charity) and sword (instrument of securing justice) together prevail in the world." The first Sikh coin minted in the eighteenth century carried the Persian maxim : "<i>Deg te<u>gh</u> fateh</i> -- may <i>la&#7749gar</i> and sword be ever triumphant."</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The <i>la&#7749gar</i> continued to perform its distinctive role in days of the direst persecution. Bands of Sikhs wandering in deserts and jungles would cook whatever they could get, and sit in a <i>pa&#7749gat</i> to share it equally. Later, when the Sikhs came into power, the institution of <i>la&#7749gar</i> was further consolidated because of increased number of <i>gurdw&#257r&#257s</i> running the <i>la&#7749gar</i>, and assignment of <i>j&#257g&#299rs</i> to <i>gurdw&#257r&#257s</i> for this purpose.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mah&#257r&#257j&#257 Ra&#7751j&#299t Si&#7749gh made grants of <i>j&#257g&#299rs</i> to <i>gurdw&#257r&#257s</i> for the maintenance of <i>la&#7749gars</i>. Similar endowments were created by other Sikh rulers as well. Today, practically every <i>gurdw&#257r&#257</i> has a <i>la&#7749gar</i> supported by the community in general. In smaller <i>gurdw&#257r&#257s</i> cooked food received from different households may comprise the <i>la&#7749gar</i>. In any case, no pilgrim or visitor will miss food at meal time in a <i>gurdw&#257r&#257</i>. Sharing a common meal sitting in a <i>pa&#7749gat</i> is for a Sikh an act of piety. So is his participation in cooking or serving food in the <i>la&#7749gar</i> and in cleaning the used dishes. The Sikh ideal of charity is essentially social in conception. A Sikh is under a religious obligation to contribute one-tenth of his earning for the welfare of the community. He must also contribute the service of his hands whenever he can, that rendered in a <i>la&#7749gar</i> being the most meritorious.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The institution of Gur&#363 k&#257 La&#7749gar has served the community in many ways. It has ensured the participation of women and children in a task of service of mankind. Women play an important role in the preparation of meals and the children join in serving food to the <i>pa&#7749gat. La&#7749gar</i> teaches the etiquette of sitting and eating in a community. Again, <i>la&#7749gar</i> has played a great part in upholding the virtue of equality of all human beings.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Besides the <i>la&#7749gars</i> attached to <i>gurdw&#257r&#257s</i>, there are improvised open-air <i>la&#7749gars</i> at the time of festivals and <i>gurpurbs</i>. Specially arranged <i>la&#7749gars</i> on such occasions are probably the most largely-attended community meals anywhere in the world. There might be a hundred thousand people partaking of food at a single meal in one such <i>la&#7749gar</i>. Wherever Sikhs are, they have established their <i>la&#7749gars</i>. In their prayers, the Sikhs seek from the Almighty the favour : "<i>Loh La&#7749gar tapde rahin</i> -- may the hot plates, the <i>la&#7749gars</i>, remain ever in service."</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Bhall&#257, Sar&#363p D&#257s, <i>Mahim&#257 Prak&#257sh</i>. Patiala, 1971<BR> <li class="C1"> Macauliffe, Max Arthur, <i>The Sikh Religion</i>. Oxford, 1909<BR> <li class="C1"> Teja Singh, <i>Growth of Responsibility in Sikhism</i>. Bombay, 1948<BR> <li class="C1"> Avtar Singh, <i>Ethics of the Sikhs</i>. Patiala, 1970<BR> <li class="C1"> Nripinder Singh, <i>The Sikh Moral Tradition</i>. Delhi, 1990<BR> <li class="C1"> Prakash Singh, <i>The Sikh Gurus and the Temple of Bread</i>. Amritsar, 1972<BR> <li class="C1"> Cole, W. Owen, and Piara Singh Sambhi, <i>The Sikhs: Their Religious Beliefs and Practices</i>. New Delhi, 1978<BR> </ol><p class="CONT">Park&#257sh Si&#7749gh<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>