LANGAR (SIKHISM)

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:''This article is about the Sikh Practice. For the parachuting drop zone of the same name see British Parachute Schools - Langar''
'Langar' () is the term used in the Sikh religion for the free, vegetarian-only food served in a Gurdwara and eaten by everyone sitting as equals. It is also a common term used across various units in the Indian Army, when referring to a mess, especially when there is no building and the food is served in open air (or through temporary arrangements like tents).
Langar is also a fundamental element of Sufism, especially the Chishti Order. Langar is served in the precincts of a Sufi Dergah in the Langar Khana and is served out of a massive pot called a "Deg," and is not necessarily vegetarian. ^[1], ^[2], ^[3]
Langar is also a practice of the Ravidasi faith, and follows the same format as the Sikh practice.
The Sikh practice of Langar was introduced by Guru Nanak to break elements of the caste system that was prevalent in India during the 13th and 14th centuries. Langar is an important practice of Sewa and symbolizes the desire of Sikhs to eradicate hunger. Sikhs are encouraged to donate ten percent (daswandh) or any amount they wish to of their wealth, time, or resources to a worthy cause, of which Langar is one.
At Langar, only vegetarian food is served. This is done to ensure that all people, with whatever dietary restrictions will feel welcome to eat as equals.
The Sikh Langar or free kitchen was started by the first Sikh Guru, Guru Nanak. It is designed to uphold the principle of equality between all people of the world regardless of religion, caste, colour, creed, age, gender or social status. In addition to the ideals of equality, the tradition of Langar expresses the ethics of sharing, community, inclusiveness and oneness of all humankind. "..the Light of God is in all hearts."^[4]
For the first time in history, Guruji designed an institution in which all people would sit together, as equals, to eat the same simple food. It is here that all people high or low, rich or poor, male or female, all sit in the same pangat (literally "row" or "line") to share and enjoy the food together.
The institution of Guru ka Langar has served the community in many ways. It has ensured the participation of Sikhs in a task of service for mankind, even Sikh children help in serving food to the pangat. Langar also teaches the etiquette of sitting and eating in a community situation, which has played a great part in upholding the virtue of sameness of all human beings; providing a welcome, secure and protected sanctuary.


Everyone is welcome to share the Langar; no one is turned away. The food is normally served twice a day, every day of the year. Each week a family or several families volunteer to provide and prepare the Langar. This is very generous, as there may be several hundred people to feed, and caterers are not allowed. All the preparation, the cooking and the washing-up is also done by voluntary helpers (Sewadars).
Besides the Langars attached to gurdwaras, there are improvised open-air Langars at the time of festivals and gurpurbs. Specially arranged Langars 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 single meal in one such langar. Wherever Sikhs are, they have established their Langars. In their prayers, the Sikhs seek from the Almighty the favour: “Loh langar tapde rahin—may the hot plates of the langars remain ever in service.”



POETRY

Langar

by Kulwant Budwal
In this life

fuelled by fleshly pleasures

in the pursuit of

materialistic comfort

I sit on the floor and eat

humbly, with rows of my people

For today I am in my Guru's house

Contents

References

References

1. http://www.searchsikhism.com/institution.html
2. http://www.blackwell-synergy.com/doi/abs/10.1111/j.1478-1913.2005.00115.x?cookieSet=1&journalCode=muwo
3. http://content.cdlib.org/xtf/view?docId=ft3p30056w&doc.view=content&chunk.id=d0e5583&toc.depth=1&anchor.id=0&brand=eschol
4. Guru Granth Sahib pg. 282