The Sikh Gurus led lives which served as the beacon of light to their followers, to become active agents in promoting human welfare. They thus facilitated full utilization of resources, human and material and encouraged all-round development. Sangat aroused the constructive genius in man by helping him to realize his fullest potential and progress in different walks of life. Gurdwara (Sikh Temple) stands for the total orientation of life of the individual and society to a creative and meaningful existence. The Langar system stands for brotherhood, equity, equality, and humility.

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Socio-economic Aspect of Langar (Community Kitchen)
Gurminder Singh
Email: gsingh.edu@gmail.com
Guru Nanak laid the foundation of Sikhism during the Fifteenth Century. He
proclaimed: ‘There is no Hindu, there is no Muslim`. To ‘him, the truth was a god, the
True Creator. He created institutions through which his followers could practise what he
preached. Sikhism is based on the principles of Guru’s philosophy.
Where can we find out the philosophy of the Guru? It’s found in the holy Word of the
Guru. In the Gurbani Shabad is the Guru and the philosophy of Guru Nanak:
Sbdu gUru suriq Duin cylw]
[SGGS:943]
“Word is Guru, Consciousness and intention toward it make one its disciple.”
Guru Granth Sahib embodies hymns of the glory of God written by the Gurus and
various Hindu and Muslim Saints subscribing to the same line of thinking as the Sikh
Gurus. The Guru Granth Sahib contains the Bani first five Gurus and Guru Teg Bahadur
Ji, the Bhatts and Saints who revolted against the ancient mythology, rituals and idol
worship. “The Granth is Gurus-Enlightener! Herein noble people discuss the attributes
of the Almighty and the philosophy, in the congregation.”
The Ten Gurus initiated the institution of Gurdwara. A building where the
Congregation of followers held in the presence of Guru Granth Sahib, is, in general,
called Gurdwara. Gurdwara system became a divine institution where the Sikhs get
together to deliberate on the Sikh philosophy, future of Sikhism, Social work, scope of
social interactions and their life problems. It is a place where they eat together, without
any discrimination of caste, creed, colour, sex, social status, etc. in a Langar Hall.
Sikhism gave us a unique philosophy that is scientifically and logically sound, having
universal acceptability.
In the 15th
Century decadent society, Guru Nanak, and his nine successors in
Guruship, worked to redefine the religious and social values of mankind. Freedom from
economic oppression and upliftment of the economically disadvantaged was their main
thrust. Gurdwaras performed as one of the platforms for the social uplift of mass.
Sikhism is one of a youngest religion in the world. A majority of its followers
live in the in Punjab and North India. It would be appropriate to broadly review the

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basic principles of Sikhism, the teachings of its Gurus and its economic philosophy. The
basic requirements of any individual are food, clothing, shelter and adequate supply of
money for ancillary activities like education. Sikhs believe that God, the Creator of this
universe, has supplied all this in plenty for all the creation. “The History of the Sikh
Panth is truly a saga of sacrifice for the great cause of the Brotherhood of Humanity. It
is a galaxy of heroes, each more inspiring than the other”.
Langar (Community Kitchen)
Langar in Gurdwara is a community kitchen. Basically, Langar means to provide
food to all devotees and pilgrims. Subsequently, the Langar took on an institutional
form, and became a part of the Sikh Gurdwara. Every Sikh is expected to contribute to it
either by donating foodstuff or by participating in the cooking and distribution of the
food. Community has to pay for the expenses, bring provisions or personally contribute
labour of love, by cleaning utensils, fetching water or fuel, or taking a hand in cooking
and distributing food. Langar is corner-stone of Sikhism and a symbol of equity and
equality.
Langar is a Persian word, which means a public kitchen established by a noble
person for their followers and dependents. The meaning of Langar is an asylum for the
poor and the destitute or a monastery of the Sufi Dervesh.
In India, Guru Nanak Dev Ji started Langar. The Guru desired that every Sikh
should share his food with others; he called it “Wand Chhakna” and their kitchen
should be open to all. Guru Nanak set up a Gurdwara of bread at Kartar Pur Where
people brought corn and fuel, and worked together to prepare a common meal for the
whole community. He took practical steps to break the vicious hold of caste by starting
free community kitchens – Guru Ka Langar in all centres and persuading his followers,
irrespective of their castes, to eat together. 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."
Guru Angad extended the Langar and personally served in it. Guru Granth Sahib
declares: “The Langar- the kitchen of the Guru’s Sabad has been opened, and its
supplies never run short. Balwand says that Khivi, the Guru’s wife, is a noble woman,
who gives soothing, leafy shade to all. She distributes the bounty of the Guru’s Langar;
the kheer – the rice pudding and ghee, is like sweet ambrosia. The faces of the Guru’s
Sikhs are radiant and bright; the self-willed ‘Manmunkhs’ are pale, like straw. The
master gave his approval, when Angad exerted himself heroically. Such is the husband
of mother Khivi; he sustains the world.”

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Guru Amar Das turned it into an institution and ordered that all who came to see
him must first sit in a row in the community kitchen, then seek the company of the
Guru:
“Pahle Pangat, Pacche Sangat”
Food first, congregation next.
The Guru included a common mode of worship and a common social institute by
laying the foundation of Sangat and Pangat. Sangat means “association”, it is getting
together of noble and good people. Sangat constitutes a unit of Sikh religious
organization. Pangat literally means a same row. It stands for people sitting and eating
together in the same row in Guru- ka-Langar.
Sikh institutions are meant to promote practices established by Gurus to promote
the Sikh way of life. From the time of Guru Nanak, Sangat and Pangat have gone
together, for the Sikhs, both in precept as well as in practice. Wherever there was a
Sangat there also was a Langar, as this Sangat was not merely places of worship, but
also wayside refectories, which gave food and shelter to indigent wayfarers. Apart from
promoting social equality, the Langar eliminated taboos about home kitchens.
Guru Gobind Singh says ‘the kitchen and the Sword prevail in the World’. Deg to feed
the poor and the stranger, regardless of caste and religion, It Symbolically Stands for the
Free Kitchen. “Teg” the Sword, to destroy the oppressor of humanity and protect the
oppressed, represents dignity and power. “A poor man’s mouth is the Guru’s treasure
chest” is a common belief among the Sikhs”.
When a devotee comes to Gurdwara he must bow before Sri Guru Granth Sahib.
There is a box in front of the canopy where worshippers can place their offerings of
money or food for the Langar. All the major places of worship maintain a free kitchen
twenty-four hours a day, seven days a week, where any person irrespective of his
religion, colour or creed is welcome to eat.
Social Aspects
Religion is one of the primary institutions of human society. Emile Durkheim
viewed that it was through religion that men first became able to think about society. If
religion has given birth to all that is essential in society, it is because the idea of society
is the soul of religion.
In Sikhism, the socio-economic universe is declared to be proper moral universe
and consequently, we would be interested to discover the nature of social relationship

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held by it as desirable… The concept of Community service is very strong “among” the
Sikh devout who, irrespective of their status or station in life, considers it their proud
privilege and a service to God to volunteer time for the various services organized by
Gurdwara. The Sikh Gurus incessantly worked for social regeneration of society,
making Sikhism a religion on social action aimed at the well-being of humanity without
any distinction of caste and class, language and creed, community and country.
“Sikh Gurus wanted to restructure the society on a sound basis. They gave new
ideas and provided a new interpretation to the exiting tenets so as to bring a total change
in outlook on life… Religious values provide springs of inspiration and action, but these
ideal values became functional when institutionalised. Religious ideas and religious
institutions, both also have a bearing on economic development.”
Guru Nanak says, “If you have virtues, expose them and use them. If your friends also
have virtues, then share with them. One should share virtue and discord the evil
characteristics.”
The Sikh Gurdwaras are not only places of worship, but also the training centres
of service. The crowds reflect the secular democracy of faith. Gurdwara is a shelter to
the shelter less, providing food for the hungry, and a signpost of the Sikh Gurus who
preached the oneness of the human race and equality of all men. Such service as
sweeping the precincts, serving drinking water to the thirsty, fanning the congregation
in hot weather and serving food to the hungry have always formed an integral part of the
faction in a Sikh Gurdwara. Of these, Langar is perhaps the most important. A Sikh
Gurdwara without a free kitchen is inconceivable.
“Dānā pānī guru kā, tehal sevā sikhān dī”
Food and Drink are the gifts of the Guru, Service and devotion contributed by his
servitors.
Exploitation of man by man is regarded as the very negation of godliness. The
Gurdwaras are institutions of holy congregation- ‘sangat’ and community kitchen -
‘Langar’aimed to eliminate all social distinctions to moult a race, collectively called the
Sikh Panth.
In term of Social Equality, Guru Gobind Singh says, realise that the human race is
one. Guru Sahib did not confine only in preaching equality but put it in practice also.
For continuity of that purpose, he introduced three institutions, a congregation without
any discrimination, to dine while sitting in row in Langar, Common bathing tank, in
those days low caste people were not permitted to take water from common source.

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The Ten Gurus strengthened and consolidated the institutions and, through them,
sought to promote a feeling of togetherness in the growing community. An intimate
concern to earn his livelihood through honest means, to share his earnings with others,
and to always remember his Creator, Guru Nanak had given three basic commandments
to do honest labour, to share among fellow beings and always remember God.
The concept of dasvandh was implicit in Guru Nanak’s own line, “He alone, O
Nanak, knoweth the way who eats out of what he earneth by his honest labour and yet
shareth part of it with others” A majority of Sikhs consider it their duty to donate up to
10 percent of their income to the house of God. All these funds are used for the uplift of
the poor and the needy in the manner stated above, thus alleviating their sufferings,
reducing their poverty and helping them in time of need.
Guru Nanak says “Wherever the lowliest are looked after, there lies the grace of
Almighty God. Thus he declared all human beings are one and the same. No person is
high or low because of his or her birth, caste, religion or race”.
Service in Sikhism is imperative for social life. Service to the Society is the most
excellent and sublime penance of penances. In the former case, it is normally focused on
the Gurdwara and involves cash donations, contributions of food to the Langar, or such
unpaid duties as reading the scripture, cleaning the premises, polishing the shoes of
worshippers, or helping in the Langar. It is a means to acquiring the highest merit. The
Sikh often prays to god for a chance to render service.
According to Guru Amar Das, He who is oriented towards God finds repose and
joy in service. It is largely due to their pervasive influence, that people in the Punjab are
much less caste conscious than those in other parts of the country; the spirit of selfless
service, of ‘Karseva’ is still strong among them. Who can deny the glowing sacrifices
they made to the cause of India’s freedom?
Sikh faith stresses karseva under which free labour and Sangat provides
resources for the building and maintenance of Gurdwara and other structures of public
utility. It is an important adjunct of the Gurdwara system. Three varieties of service are
sanctioned in the Sikh lore, Tan- that is rendered through the corporal instrument, Man-
that is through the mental apparatus, Dhan- that is through the material resources.
Seva is a sacred duty, and can be done anywhere for anyone. An important from
of Seva is Langar. The spirit of service “Seva Bhav” can be seen anywhere in the world
apart from Gurdwara. Gurdwara also offers an excellent offer of social equality in

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Langar Hall. Therefore, we can say that Langar in India serves a purpose of social
equality and good example of the spirit of service.
Economic aspect
For assessing the role of the religious factor in socio-economic development in
the Sikh religion, we have to examine various factors. Religious ideas influence the
development of economic spirit and the ethos of a financial system.
As Alfred Marshall, the noted Cambridge economist, took note, “The two great
forming agencies of the world’s history have been religious and economic. Religion and
economics both answer similar questions. Faith gives us ideas. Economics describes
reality.
We have to find a way to structure, economic incentives that support and
encourage ideal social behaviour and to devise a common ground in the social
behaviour, which governs both the economic and religious activities.
Guru Nanak advises the Sikhs to share a portion of their truthful earnings, the
material wealth and other income. It gives rise to a new system of pooling such
contributions at a central place for spending on the preaching of Sikhism and on the
collective welfare of the Sikhs at large and the needy Sikhs in particular. The funds,
thus collected, are not for personal use by the persons controlling the Sikh institutes but
for the spread of Sikhism.
Guru Nanak says, “The one, who earns with his sweat of brow and shares some
of his earnings with others, has recognized the path of life.” Ideally, religion aims at the
maximum welfare of the maximum number of individuals. We too know that corporate
capitalism or state monopoly responds to imperfect economic conditions. It is, thus,
necessary to review and redefine some of the religious rules for the benefit of society as
a whole especially the underprivileged.
Religious economics out of necessity has to be welfare economics. Sikhism is no
exclusion to this universal pattern. It has tried to evolve a set of principles that are
practically acceptable to a vast majority of its followers and can be implemented
without undue harm to the participants. One has to work to earn money for their
necessities; in today's world; an equitable distribution of wealth does not exist. A Sikh
should never be tied to his worldly possessions. It would be in the interest of humanity
to donate a portion of one's surplus wealth for the benefit of the destitute. Economics
translates this idea into the format of a progressive tax structure. A Sikh contributes by
donating part of his/her income to a just cause.

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A Sikh is a resourceful individual and a worker par excellence with abounding
love and enthusiasm for life. He believes he is, what his religion has made him to be.
Fundamentally, he is not insular and looks outward to a world more significant than his
own. He is neither complacent nor content and is known for his dynamism and
enterprise. Wealth is also a causal factor of social classes besides the caste system. Sikh
religion rejects distinctions based on possession of economic resources. According to
Guru Nanak, One has lived not ever in the world: Neither king nor beggars would
remain they all come and go.
The Sikhism believes in voluntary religious regulation of the economic system,
as separate from government regulated or capitalistic economy. It takes a pragmatic and
realistic approach of subordination of economic activity to the spiritual and religious
values.
Conclusion
The Sikh Gurus led lives which served as the beacon of light to their followers,
to become active agents in promoting human welfare. They thus facilitated full
utilisation of resources, human and material and encouraged all-round development.
Sangat aroused the constructive genius in man by helping him to realise his fullest
potential and progress in different walks of life. Gurdwara stands for the total
orientation of life of the individual and society to a creative and meaningful existence.
The Langar system stands for brotherhood, equity, equality, and humility.