by Baldev Singh

In Mas Mas Kar Moorakh Jhagre, Gurbakhsh Singh Kala Afghana has pointed out how Bhai Randhir Singh has taken the liberty to misinterpret Gurbani to prove that non-vegetarian diet is sinful.¹ Guru Nanak’s counsel against the debate over diet was simple and something else, however. Addressing a Brahmin, to whom even the sight of flesh was pollution, Guru Nanak said:

“Foolish people quarrel over the merit of partaking flesh knowing not what is flesh and what is not. Why the eating of flesh is sinful and not the eating of non-flesh food? In the ancient times rhinoceros was sacrificed and its flesh was burnt in the sacred fire to worship gods. Those who have abandoned meat eating and can’t stand its flavor, devour men in the darkness of the night. They practice this hypocrisy to impress people, though they do not understand what is flesh.

“Nanak, what can one tell to an ignorant person who does not understand what is said to him or her? Blind is the one who performs foolish deeds due to lack of wisdom. Look, born of mother and father’s blood, one eats not fish or meat! The sexual intercourse between a man and woman also involves organs made of flesh.

“We are conceived in flesh, born from flesh and our bodies are made of flesh. O Pandit, you don’t understand this fact, but you consider yourself expert on flesh! Sir, how come animal flesh is bad and your flesh is good? They earn their food through illegal means, whose Guru is ignorant. We are conceived in flesh, born from flesh and our bodies are made of flesh.

“O Pandit, you don’t understand this fact, but you consider yourself an expert on flesh! There is mention of meat in Hindu and Semitic texts and people have eaten meat throughout human history. In Hindu sacrifice ceremonies (jagya) and marriages meat has prominent place. All men and women, are born of flesh as are kings and chiefs. O Pandit! If all these go to hell, then why you accept their donations? What kind of justice is this that the one who gives charity goes to hell and the one who accepts charity goes to heaven?

“O Pandit, aren’t you very clever! You are advising others against meat eating while you know nothing about it! O, Pandit you don’t know how flesh is produced! Water is the source of life. It is water that produces grains, sugarcane, cotton and all forms of life. Water is beneficial to life in many ways as it produces many kinds of food for the sustenance of life. One becomes real ‘ascetic’ by restraining ardent desire for worldly pleasure.”

In the preceding shabad Guru Nanak emphasizes the role of flesh in the creation, maintenance, sustenance, and perpetuation of life.

“First one is conceived in flesh (womb) from father and mother’s elements that are produced from their flesh and then it is nurtured in flesh until it develops into a mature fetus made up of flesh and bones wrapped in skin and with a fleshy tongue in mouth. “After birth one seeks nourishment through mother’s breast which is also made of flesh. Its mouth, tongue and lungs for breathing are also of flesh. When one grows up and marries, he brings home wife who is also made of flesh. From this flesh are produced children who are also of flesh and all relations are produced from flesh. “When one meets the true Guru, then one understands the Divine Law and realizes the true goal of life. Self-centered efforts do not bring about salvation and discussions about meat are useless (AGGS, M, 1, p 1289)”

Bhai Radhir Singh's interpretation of these two shabads startles me. Bhai Sahib states: “If the above mentioned hymns allows the eating of meat, then we have to eat all kinds of meat, for instance - filthy blood, semen, menstruation, uterus, vagina, fetus, (bones, skin, body and flesh) of the fetus, woman’s breasts, nose, lips, the whole mouth including teeth, tongue and palate. This means we have to eat our wives, our children and relatives.”²

Guru Angad Dev has emphasized Guru Nanak’s council about diet in the following verses: Who created life in water also provides the sustenance for it. There, one form of life depends on another form of life as food (AGGS, M, 2, p 955). Moreover, Guru Nanak has warned against an extravagant life style and idle pursuits that alienate us from Waheguru. Instead, he has urged modest living, which is essential for a spiritual life. Additionally, Guru Nanak has advised against the consumption of any food or substance that has deleterious effects on the mental and physical health of a person. This includes intoxicants – alcohol, drugs and smoking. Aad Guru Granth Sahib does not advocate preference for vegetarian or non-vegetarian diet. All Sikhs should live by the teachings of our Gurus: “One who learns the lesson of Guru’s thoughts, crosses the (ocean of worldly temptations) with God’s grace (AGGS, M 1, p 465).”

One of Bhai Randhir Singh’s very devout followers, Professor Uday Singh, while criticizing Kala Afghana in the April 2002 issue of the Sikh Bulletin, compared Bhai Randhir Singh to Bhai Gurdas and Bhai Nand Lal. And, in his zeal, he went on to say that Bhai Randhir Singh was God. I was curious to know more and decided to read Bhai Randhir Singh’s writings. I will present some highlights from his books Jail Chithian,³ Rangle Sajan⁴ and Jiwan Chritar.⁵

After reading Bhai Randhir Singh’s books it appeared to me that he was possibly influenced by non-Sikh traditions particularly the traditions common among sadhus. I have reached this conclusions because his books are replete with stories and anecdotes based on miracles, supernatural-powers, spirits of the dead, telepathy, and the like. In spite of his baptism of the amrit, Gurbani recitals and akhand paths (continuous recitation of Aad Guru Granth Sahib), he continued believing in these things.

From Jail Chithian (pp 4-11, 1992), we come to know that Bhai Randhir Singh was a college student in Lahore, when he had an encounter with a Hindu sadhu (holy man), who, according to Bhai Randhir Singh, possessed supernatural powers. Bhai Sahib was much impressed by him. One day the sadhu was smoking a pipe, which disappointed Bhai Sahib. Several days later, while entering Sahid Ganj Gurdwara, he had a vision of an old Sikh with a flowing white beard who told him, “Since you have lost your fondness for that smoker, now you have the Guru’s blessing.” The old man then disappeared.

Bhai Randhir Singh went to a Gurdwara to pay homage and receive the Guru’s blessing. There was no one else in the Gurdwara except him. He prostrated before Guru Granth Sahib with great humility and devotion. He was astonished beyond belief at what he saw when he got up. The chaur (flywhisk) was moving on its own, back and forth, over AGGS (Jail Chithian, p. 51).

Once he did not go to work for several days without taking a leave of absence, as he was busy attending Gurbani recitals and other programs in a local Gurdwara. Concerned that his supervisors would ask for an explanation, he was hesitant to go back to work. When he finally reported for work, he was surprised to find his name signed in for all the days he had missed. Uday Singh mentions this anecdote from Jail Chithian ( p. 163). I have heard similar stories about sant (saint) Atar Singh. Bhai Hira Singh, another inmate in the jail, told Bhai Randhir Singh that he has a formula for converting copper into gold. They converted one tola of copper into gold and sent it out for test. The man who tested it confirmed that it was indeed gold.

In Rangle Sajan (1993) we read about the time when Guru Hargobind Sahib appeared before a meditating Sikh and showered him with a treasure of diamonds and precious stones (p.73). There is also a story of how Bhai Sahib telepathically fed Bhai Atma Singh when the latter was visiting the house of Bhai Joginder Singh. Bhai Randhir Singh talks about haunted places one of them was a pond where he and his friend would meditate. His friend had a vision of Guru Gobind Singh there (Jiwan Chritar, p. 51). Also, Bhai Hira Singh is said to have levitated while sitting in attendance of Guru Granth Sahib. When Bhai Randhir Singh was born, his grand father got his horoscope prepared by a Brahmin. Whatever Bhai Randhir Singh accomplished was predicted in that horoscope (Jiwan Chritar, p. 18).

I am aware that many people respect Bhai Randhir Singh. I would like to understand his writings in light of Gurbani, which does not lay emphasis on supernatural acts or foretelling the future.

REFERENCES

¹ Kala Afghana, G. S. Maas Maas Kar Moorakh Jhagre (Punjabi), Amritsar, 1996.

² Singh, B. R. Tat Gurmat Nirnai (Punjabi), 1991, 104-105.

³ Singh, B. R. Jail Chithian (Punjabi), 9th reprint, Ludhiana, 1992.

⁴ Singh, B., R. Rangle Sajan (Punjabi), 8th reprint, Jullandhar, 1993.

⁵ Singh, B. R. Jiwan Chritar Bahi Sahib Randhir Singh (Punjabi), 4th reprint, 1990.


Copyright©2003 Baldev Singh. About the author