Shabad Langar

In Punjabi, ‘Langar‘ is spelt as ‘ਲੰਗਰ’ in the Gurmukhi script. Some scholars trace its origins to a Persian word meaning meaning ‘anchor, stop, or stay’.  While some scholars trace its roots to the Sanskrit word ‘Analgrh‘ literally meaning ‘cooking room’. In the pages to follow, this post will attempt to reflect on two types of ‘Langar’:

1. Physical Langar for the body – Food Langar (ਭੋਜਨ) for the body.
2. Spiritual Langar for the mind/conscioence (Surt-ਸੁਰਤ) – Shabad Langar (Langar of the Guru’s injumctions, Upadesh, Giyan-Wisdom, Guidance, Teachings, Counsel etc).

(1). Physical Langar – food for the body

During the Guru era, devotees/travelers would journey from far and wide to behold the Guru. Since there were no air travel, trains, roads and buses/cars, they mainly go by foot. Also, there was no formal hotel or lodging/boarding system as we know it today. While ‘staying’ there, they would eat in the community kitchens (Gur Ka Langar), and stay in the homes of the kind villagers or often in the open, in the presence of the Guru.

The dinning tradition of Langar (ਲੰਗਰ) that serves simple, free meals was introduced by Guru Nanak (1469–1539), the progenitor Guru of Sikhi, which was expanded, formalized, and institutionalized by successive Sikh Gurus. Devotee would sit in rows on the floor to share a communal meal, regardless of caste (Jaat Paat), creed, gender, age, social status, religion, gender, or status, rich or poor, king or pauper — a direct embodiment of the principle of equality. No one is turned away.

It was revolutionary act to neutralize caste hierarchy and create a lived practice of equality in a society where caste dictated who could eat with whom. Sharing food across caste (Jaat Paat) lines in the society was considered taboo.

That said, the physical Langar tradition expresses values such as equality, humility, Seva etc. Also, physical Langar is a collective act, not an individualized meal.

In the present day, what happens in a typical Gurdwaras during the religious service? Crowds come to Gurdwara, especially around Langar (food) time. They just bow here and there and to the Sri Guru Granth Sahib SGGS, make offering, in many cases make an offering to the Ragi or the Kathakar, take Parsaad, sit down to listen to whatever is going on at that time, even if the speaker is dead wrong in whatever he is saying and some of us know it but we stay silent, stand up for Ardaas, listen to the order (Hukamnama) of the day which most of us do not understand and most of the time Granthis do not explain it either for lack of time or knowledge, take Parsaad, eat hyper-commercialized physical Langar (meal-ਭੋਜਨ), chat and leave. Ragis or the Kathakars collect money and leave. No question asked! Gurbani in its true perspective is seldom discussed, let alone engaged with. In this uninspiring atmosphere, where the keenness for reading to understand, inner inquiry, Shabad Vichaar, and learning from Gurbani has all but vanished. With the exception of some enlightened Sikhs, the knowledge of Sikhs about Shabad Langar is virtually zero.

• ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥ : They perform to the beat for the sake of bread – as a means of livelihood. (sggs 465).
• ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ : Someone devoid of Divine Giyan-Wisdom becomes a bard and sings hymns (as a source of making living). A hungry Mullah turns his house into a mosque (and uses it to make living). A lazy bum gets his ears pierced (to look like a Yogi). Someone becomes a panhandler and thus loses his social status. Someone proclaims to be a Guru and a Pir (spiritual guide…) but goes begging house to house (for food and money). Don’t ever touch the feet of such (freeloaders, jobless – ਵੇਹਲੜ, ਹੱਡ-ਹਰਾਮ, ਮੰਗਖਾਣਾਂ) person – we should never pay obeisance/reverence and we should never follow and consider such person a Guru or a Pir). Whatever a person eats by earning it with hard work and gives something out of it to the needy; Nanak, only such people know the way  of truthful living (Sachiaar / Hukam oriented). ||1|| (sggs 1245).

Also, look at who is eating in the Langer Halls of Gurdawaras today? Everywhere in the world, you will find rich and well-fed people discussing the menu of hyper-commercialized Langar. The needy all over the world are still sleeping with empty stomachs!!

That said, today the physical or food ‘Langar‘ is being made into a feast. Apart from plain Daal-Roti, in the name of Langar, now Sikhs are seen serving various unhealthy sweet dishes, pizza, processed food, Coke, Pepsi etc!

The Langar of daily meals takes care of needs of the gross body.

However, the MIND’s need is different. It needs Spiritual nourishment or Ruhani Food — the Divine Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam)!

Implication is that, if I have not consumed the ‘Shabad Langar‘, then my Sikhi is limited ONLY to the ‘Food-Langar‘ (ਭੋਜਨ) ! In other words, if I have not consumed the ‘Shabad Langar‘, then I am a Sikh ONLY of physical ‘Langar‘ (free food-ਮੁਫਤ ਦਾ ਭੋਜਨ / ਰੋਟੀਆਂ…)!

(2) Spiritual Langar for the mind/Conscience – Shabad Langar

The Sri Guru Granth Sahib (SGGS) does not describe the physical practice of Langar (community kitchen).

SGGS speaks only of ‘Shabad Langar’ — spiritual or Ruhani Langar of  the kitchen of the Guru’s Shabad (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਭੋਜਨ).

It is this ‘Shabad Langar‘ that provides continuous, universal spiritual nourishment for the human MIND — the needed Spiritual nourishment to the MIND (the Ruhani Food).

To take care of this need of the mind, the Sri Guru Granth Sahib (SGGS) recommends ‘Shabad Langar’ (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ Ruhani food) obtained by churning the Gurbani, Shabad Vichaar, internalization of the Enlightening Spiritual Message of the Guru’s Shabad. BECOMING THE GURBANI.

• ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥ ਖਰਚੇ ਦਿਤਿ ਖਸੰਮ ਦੀ ਆਪ ਖਹਦੀ ਖੈਰਿ ਦਬਟੀਐ ॥ : The Langar of the Guru’s Shabad continues without shortage. (Guru Angad) is blessing all with Naam, the gift from the Creator; the Guru himself is using it as spiritual food and is distribute it to everyone else. (sggs 967).
• ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਪੂਰੇ ਪੂਰੀ ਬਣੀ ਬਣਤਾ ॥ : The Langar wherein the Gur-Shabad is served runs unabated there and this is the perfect creation (arrangement) of the perfect Guru. (Bhai Gurdas, Vaar 24, Pauree 20).
• ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ : O dear ones, learn the Guru Shabad, it is the support of the entire life. (sggs 320).

In this sense ‘Langar’ becomes something far greater than sharing food with all and sundry. It is to guide others toward Naam. Thus empowering fellow Sikhs with the Guru’s Upadesh (teachings, counsel etc).

• ਖਾਣਾ ਸਬਦੁ ਚੰਗਿਆਈਆ ਜਿਤੁ ਖਾਧੈ ਸਦਾ ਤ੍ਰਿਪਤਿ ਹੋਇ ॥ ਪੈਨਣੁ ਸਿਫਤਿ ਸਨਾਇ ਹੈ ਸਦਾ ਸਦਾ ਓਹੁ ਊਜਲਾ ਮੈਲਾ ਕਦੇ ਨ ਹੋਇ ॥ : Eat the Spiritual Food of the Shabad, eating which (the mind) always remains satisfied. Living life conforming to the Divine Naam (Divine Giyan-Wisdom / Virtues / Hukam) is the best dress (for mind), by wearing such a dress, one’s conduct remains clean forever and never gets soiled. (sggs 1092).
• ਅਨਿਕ ਪ੍ਰਕਾਰ ਭੋਜਨ ਬਹੁ ਕੀਏ ਬਹੁ ਬਿੰਜਨ ਮਿਸਟਾਏ ॥ ਕਰੀ ਪਾਕਸਾਲ ਸੋਚ ਪਵਿਤ੍ਰਾ ਹੁਣਿ ਲਾਵਹੁ ਭੋਗੁ ਹਰਿ ਰਾਏ ॥੨॥ ਦੁਸਟ ਬਿਦਾਰੇ ਸਾਜਨ ਰਹਸੇ ਇਹਿ ਮੰਦਿਰ ਘਰ ਅਪਨਾਏ ॥ : Just as numerous kinds of foods are prepared in kitchen; (O Divine, within) I have prepared Good Thoughts in the kitchen of my Conscience (i.e. Divine Virtues to replace my vices/Bikaar), now accept my pure mind. ||2|| I got rid of all vices/Bikaar (‘Dusat’) from inside me. I have enshrined Divine Virtues (‘Saajan‘) inside me. Now my House (i.e. my mind…) has become a temple. (sggs 1266).

Hence, the Gurbani enshrined within the SGGS commands Shabad to be the Sacramental Food (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ) for Sikhs which is equally important if not more!

• ਭੁਗਤਿ ਨਾਮੁ ਗੁਰ ਸਬਦਿ ਬੀਚਾਰੀ ॥ ਅਸਥਿਰੁ ਕੰਧੁ ਜਪੈ ਨਿਰੰਕਾਰੀ ॥੩॥ : Through the Gur-Shabad abide in the Naam – make this your Spiritual Food (i.e. make it the food of your mind). By realizing the Formless Creator, the senses will be in control and would not be strayed by Bikaar (i.e. lust, anger, greed, etc.). ||3|| (sggs 879).
• ਸਚਾ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੋਜਨੁ ਆਇਆ ॥ ਗੁਰਮਤੀ ਖਾਧਾ ਰਜਿ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ : The everlasting spiritual life-giving Amrit-Naam has become my food. Those who follow the Gurmat (Wisdom, upadesh or Way of the SGGS), who eat this sublime food are satisfied and obtain bliss. (sggs 150).

If every Sikh adheres to the injunctions of the Shabad Guru, ‘Langar’ is far more then Daan or charity to feed people with meals.

• ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥ ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥ : Upon realizing the Satgur (True Giyan-Wisdom: ਸੱਚਾ ਗਿਆਨ) within, the wandering mind is held steady and it realizes Tenth Gate (Sound rational conscience/mind/intellect, ਆਤਮਕ ਅਡੋਲਤਾ etc.). In that Highest Spiritual State, Sahaj Avasthaa (natural State of Being, State of Wisdom etc.) is experienced which is the Ambrosial Food for the mind; through the Guru’s Shabad the mind remains unaffected by the worldly temptations and their corrupting influences. (sggs 441).
• ਨਾਮੁ ਨਾਵਣੁ ਨਾਮੁ ਰਸ ਖਾਣੁ ਅਰੁ ਭੋਜਨੁ ਨਾਮ ਰਸੁ ਸਦਾ ਚਾਯ ਮੁਖਿ ਮਿਸ੍ਟ ਬਾਣੀ ॥ : (For Guru Amar Daas) Divine Naam is the ablution, Divine Naam is like partaking the dainty Food, the delight of Divine Naam is always his inspiration and he always utters sweet Bani from his mouth. (sggs 1393).

The Gurmat (Way of the Guru) focuses on those individuals who make altruism and donation or charity their main spiritual and moral mainstay. The Sikh Gurus witnessed the trickery of such individuals during their lifetime. They have critiqued it. The following Shabads forewarn the Sikhs against such deception, misbegotten love etc.

• ਅਸੁ ਦਾਨ ਗਜ ਦਾਨ ਸਿਹਜਾ ਨਾਰੀ ਭੂਮਿ ਦਾਨ ਐਸੋ ਦਾਨੁ ਨਿਤ ਨਿਤਹਿ ਕੀਜੈ ॥ ਆਤਮ ਜਉ ਨਿਰਮਾਇਲੁ ਕੀਜੈ ਆਪ ਬਰਾਬਰਿ ਕੰਚਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੩॥: (O my hypocritical mind! Even if you) donate horses, donate elephants, donate women, donate land, donate my own very self, donate my own weight in gold; and keep giving such donations (Daan or charity) over and over again — none of these are equal to the Divine Naam (abidance in Divine Giyan-Wisdom / Virtues / Hukam)! ||3|| (sggs 973).
• ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥ : The thought of charity brings contentment in the minds of philanthropists. They give charity with selfish intentions, because they give with the intent of receiving a thousandfold times more from God and that the world will glorify their giving. (sggs 466).
• ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥ ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥ : What sort of love is that, which clings to another (i.e. other than the Universal Creator)? Nanak, he alone is called a lover, who remains forever immersed in the love/memory of his Beloved (Creator). But one who feels happy only when good things happen, and rejects when things go badly. (Such person) cannot be called a true lover if he/she behaves in calculated love (i.e. deals in business like manner). ||1|| (sggs 474).

Shabad Lanagar nearly non-existent in Gurdwaras

In a nutshell, the Gurus injunctions commands the Shabad Langar to be ceaselessly distributed freely and openly to all seekers of Truth without any discrimination of gender, race, nationality, status, rich, poor, education, ethnicity, casteism ( i.e. Jaat Paat), and so on. That said, sharing the Giyan of Truth, providing the Shabad Langar is the highest Dharma.

• ਜਬ ਲਗੁ ਸਬਦਿ ਨ ਭੇਦੀਐ ਕਿਉ ਸੋਹੈ ਗੁਰਦੁਆਰਿ ॥ ਨਾਨਕ ਧੰਨੁ ਸੁਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੫॥੧੩॥ : So long as the Upadesh-Message of the Shabad is NOT Realized in Conscience-Surat, until then how can it Beautify (Inner Beauty) itself with the Way or Counsel of the Shabad Guru? Nanak, Blissful is the Conscience-Surat that forever remains in love with the Creator. (sggs 19).
• ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਵਸਿਤਾ ॥ ਏਕੁ ਸਬਦੁ ਦੂਜਾ ਹੋਰੁ ਨਾਸਤਿ ਕੰਦ ਮੂਲਿ ਮਨੁ ਲਾਵਸਿਤਾ ॥੧॥ ਰਹਾਉ ॥: This is how to find the Way to Yoga (union with the Creator) — Focus your mind internalizing the enlightening Message of the Shabad Guru, instead of forest fruits and roots. No one else is capable of showing the Way to unite with the Creator. ||1||Pause|| (sggs 155).

In reality, emphasis in Gurdwaras is on the food for the body, NOT serving of people with Spiritual or Ruhani food for the mind. That component is missing in Gurdwars and Parchar.

However, the way the current Gurdawars or Sikh institutions are run worldwide, it’s apparent that they are not fit for the purpose in terms of conveying the enlightening Message of the authentic Gurmat of Guru Nanak as is, let alone spreading it far and wide (‘ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ’)! Instead, now Gurdwaras have become places for performing rituals, performing social customs such as marriage ceremony, death ceremony, naming ceremony after birth, making pilgrimages, offering some Daan when some trivial desire is fulfilled, and so on.

Distortion of the Gurbani becomes pretty apparent when siting in a Gurudwara listening to Kathaa or Kirtan, and watching the screen displaying the distorted translation of the Shabad being sung by Ragis or discoursed by Kathaakaars. Just as the majority of Sikhs going to Gurdwaras, I have no recollection of questioning any of this.

The result is hardly anyone getting any spiritual nourishment through the Shabad Langar — hardly anyone is serving/consuming/digesting.

Instead, the majority of people in Gurdwaras go through the rituals (Karamkaand), formalities, pretending, Pakhand, motion of preparing/serving/consuming this Spiritual (Ruhani) food.

Gurdwara committee boomers in concert with the self-serving clergy (Pujaaree) undertake UN-Gurmat rituals (Karamkaand) that have been critiqued, rejected, and debunked in the SGGS — recitations of Paths (e.g. ritualistic reading of Akhand Path, Sehej Path, Sukhmani Path); performing Kirtan in a concertlike manner; Mayaic Ardas; eating elaborate Food-Langar in feast like manner, and so on. The list of pre-1469 rituals rejected in the SGGS goes on and on, causing severe SPIRITUAL INDIGESTION!

That being said, we are being served rituals and feasts instead of the Shabad Lanagar! In short, we have been consuming (‘ਖਾਵੈ-Khaavia) rituals and feasts and digesting (‘ਭੁੰਚੈ Bhunchai‘) them.

• ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥ ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥ ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥ : (Plate or container of) the human Conscious or mind that has internalized three realizations; (1) the Creator, (2) contentment and (3) thoughtful reflection (into spiritual Life); is the one that realizes spiritual life through the realization of the Amrit Naam (Wisdom / Virtues…) that is the basis of All of spirituality. The mind which consumes or adopts and internalizes Naam is the one that attains its spiritual Goal. This Thing (i.e. spirituality of realization) requires that the divine Naam (Wisdom / Virtues…) be never discarded, therefore be kept permanently inculcated within. Nanak, life within a vices-filled world is traversed by submitting to the Creator who pervades the entire Cosmos. ॥1॥ (sggs 1429).

In a nutshell, the Gurbani is meant to be realized — Understood, Believed, Accepted, Internalized (i.e. BECOMING the Gurbani), emulated or applied in daily life when transacting with the outside world of objects, emotions and thoughts.

One of the examples used in the Gurbani enshrined within the SGGS is that of ‘ladles‘ (ਕੜਛੀਆ). Although ladles (ਕੜਛੀਆ) cruise through all sorts of food, but they do not know the relish of any food – they just remain empty of the real taste!

The Gurbani’s this ‘ladle’ analogy fits the self-serving clergy (Pujaaree) – Bhais, Granthis, Pathis), Ragis, Dhadis, Parcharaks, Jathedars, Deredaars and the rest of us.

• ਕੜਛੀਆ ਫਿਰੰਨ੍ਹ੍ਹਿ ਸੁਆਉ ਨ ਜਾਣਨ੍ਹ੍ਹਿ ਸੁਞੀਆ ॥ ਸੇਈ ਮੁਖ ਦਿਸੰਨ੍ਹ੍ਹਿ ਨਾਨਕ ਰਤੇ ਪ੍ਰੇਮ ਰਸਿ ॥੧॥: Ladles cruise through food, (but) they do not know the taste of the food. (Similarly, Nanak, only they enjoyed the (Ruhani or spiritual taste) who are tinged with the taste of the Divine Love (rest of us remain like ‘ladles’). ||1|| (sggs 521).

Some Related Posts:

• Realize Enlightening Message Embedded within Shabad
• Gurbani explains Gurbani
• Gurbani Requires Mind to Focus on the Message
• Dying in Shabad
• Gurbani is Meant to be Understood and Applied
• Gurbani Defines Naam
• Guru in Sikhi!
• Gurbani Defines Itself
• Gurmat and Shabad Vichaar
• Churning the Gurbani
• Gurmat Bhagti
• Gurmat and Social Change
• Becoming Sachiaar – ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ
• Hukam
• Spiritual Indigestion
• Panj Khand – Guru Nanak’s Universal and Practical Guide for Spiritual
• Gurmat Spirituality is Practical and Universal
• Gurdwara
• Missing Component from Sikhi Parchar
• Pujaaree’s Sikhi vs. Guru Nanak’s Unique Sikhi
• Gurbani Says Mind Must Become a Temple!
• Adopt Virtues
• Stubborn Mindedness – Cooking Own Separate Food