Sukhdev Singh
‘Langar’ is generally associated with Gurudwaras and Sikhism, whereas the word originally comes from Persian language. Although the original meaning of the word is somewhat similar to its present meaning in Punjabi, yet the differences between the two usages in different times are more prominent, significant and considerable. It is said that the tradition of ‘Langar’ dates back to the 11th-12th century in the Asian region of the world. But its formal beginning is said to have been started by Baba Sheikh Farid in the 13th century. Its references can be traced in the ‘Jawahar al-Faridi’, compiled in 1623.
The Chishti, Naqshbandi, Qadriya and Suhrawardi Sufi Pirs or Murshids established centres for themselves and for their disciples to live, while other travellers could also spend the night and eat in their camps free. Such arrangements were called Ribat in the Arab world and Khangah (Khanqah) in Iran and India. The Persian word ‘langar’ has a meaning related to this tradition.
Ahmad Uzghani’s work “History of the Owaisians” narrates the stories of ‘langar’ tradition and practice throughout Central Asia.
The ‘langar’ in these khangahs depended on donations from the local people or on jagirs or grants from the rulers.
Similarly, the Nath Yogis also established Bhandaras in their camps. In the eastern part of the world, the practice of donating uncooked grains or cooked food to yogis and ascetics has been around for a long time. In fact, the only convenient place for wandering Sufis or Yogis to stay and eat on their way was a Dervish or a Murshad’skhangah or a Nath’sBhandara on a mound or Monastery. Historian Kapoor Singh describes such a tradition of ‘langar’ as an Aryan practice.
The meaning of ‘langar’ in Punjabi language is, however, different and this difference began to evolve by the end of the fifteenth century when the first Guru of the Sikhs in his young age preferred to feed some saints (serving langar) with the amount given to him by his father for honest but profitable business deal. With this, the scope of meanings of the word ‘langar’ started expanding. Feeding the hungry (serving langar) by the followers of Guru Nanak Dev jicame to be considered as a spiritual attainmentand social justice. Guru Nanak Dev ji preached labour for honest livelihood and sharing a portion of it with others. After Guru Nanak Devji, his successor and the second Guru of the Sikhs, Angad Dev Ji, institutionalized ‘Langar’ as a regular practice at Khadoor Sahib near Amritsar in Punjab. He established the tradition of sitting in a row next to each other without any prejudice or discrimination of religion, caste, gender and economic status to eat ‘Langar’.
Reinforcing this tradition, the third Guru Amar Das Ji established a tradition of eating ‘Langar’ with others before meeting the Guru. The Mughal Emperor Akbar, who came to see the third Guru Amar Das Ji, had to sit in a row with the others and eat Langar. The tradition was continued during the times of all the Gurus with a message to the followers to share one tenth of their earning to ‘Langar’ and other community initiatives. The tenth Guru Gobind Singh ji created the practice of equality, inclusion and service as a mainstream principle of Sikhism by selecting five persons of different castes and regions to nominate them as ‘PanjPyare'(the five most loved and blessed) feeding them Amrit(holy water) and then in turn getting himself fed by them from the same bowl. The act of drinking and eating from the same bowl by the persons of different castes and regions on the one hand, and by the Guru and his followers, on the other, was the act of bringing the people on the same platform and status. It was socio-political and religious revolution.
The tradition of sharing the hard earned livelihood which began with Guru Nanak Dev jifeeding hungry saints, has become the ‘Guru KaLangar’ tradition now of human compassion, social justice and spiritual solace.
Today, the tradition of ‘Langar’ by the Sikh community is unique and different from the ‘Langar’ tradition of 13th century: According to this tradition,’Langar’ is run continuously in Gurudwaras for three times a day. ‘Guru KaLangar’ is run by the community or Sangat and is served to the Sangat only; whoever joins the ‘Langar’ is part of the Sangat.
‘Guru KaLangar’ is not identified with any particular person. It is not linked to the donation or grant of any particular rich person or ruler, nor does it depend on them. It is described as the work of the Sangat (community). Therefore, without any discrimination, ordinary and special, rich and poor, women and men, children, young and old, of any country, religion, caste or class, can contribute any amount in the form of cash or food grains or by volunteering service. Every contribution, small or big, is accounted, but no contribution is identified with ‘Langar’ on any occasion. Its identity is kept as Sangat or fraternity, which does not reveal the difference between high and low. There is no discrimination in serving or eating ‘Langar’ either. No one has a special place to eat ‘Langar’, everyone sits in a row next to each other and eats the same kind of food together, which reveals the feeling of community and identity.
Apart from this, the Persian word ‘Langar’ mainly meant a resting place for Sufis or Yogis where other needy people could also join. But it was not a common practice for everyone to attend ‘Langar’ without hesitation, whereas people feel blessed to join ‘Guru KaLangar’. Moreover, in the older practice non-vegetarian food and intoxicants were sometimes allowed in ‘Langar’ at some places, whereas in the Sikh tradition ‘Langar’ is a completely pure vegetarian food served and eaten by anyone at any time, at any place in the name of Guru Granth Sahib; alcohol and other intoxicants are strictly prohibited; cleanliness and hygiene are essential requirements for ‘Guru KaLangar’. People do not eat ‘Guru KaLangar’ just because they are needy and poor or have no other option to eat, but also because people consider it a kind of sacred food with devotion. Thus, the food in ‘Guru KaLangar’ and its environment provide physical and spiritual satisfaction.
‘Guru kaLangar’ means food dedicated, served and eaten in the name of the Guru. The tradition and belief of considering the ‘Langar’ prepared, served and eaten by the community as ‘Guru kaLangar’ also highlights the concept of the community being integrated in the Guru and the Guru in the community.
‘Guru kaLangar’ is cooked, served and managed with the cooperation of the community and is eaten by the community itself.
Everyone is equal in it. ‘Guru kaLangar’, therefore, can be defined as a tradition and practice of the people, by the people and for the people.
Now, while eating or participating in or serving ‘Guru kaLangar’, no one can ask anyone about their caste, religion, region, gender or financial status. It has now been institutionalized as a regular practice in Gurdwaras without any break.
Thus, ‘Guru KaLangar’ is a unique tradition whch, apart from its uninterrupted operation in Gurudwaras, provides relief and builds community feeling during a war or any natural disaster or epidemic. On the occasions of both sorrow and joy, the presence of ‘Guru KaLangar’ helps everyone understand the truth of the presence of joy and sorrow in the flow of life and supports the principle of sound and healthy body for spiritual attainment. ‘Guru KaLangar’ tradition, a tradition of the people, by the people and for the people, cuts across time and geographical boundaries. It is a worthy cultural tradition and living practice for inscription in the UNESCO and India’s cultural heritage list.
(The author is fromer Professor Guru Nanak Dev University Amritsar Vice Chairman INTEC Delhi)
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