If one were to identity a single feature that best describes the Sikh social style, it would have to be the langar...the Sikh communal meal. Langar is a meal prepared by Sikhs in their homes or in their Gurdwaras to be shared by Sikhs and non-Sikhs, by rich and poor, by the so-called high class and the not-so-fortunate. It is not a meal of charity where only the destitute of the society come. It is an honor for every Sikh regardless of his or her position in life to sit and share a meal with his fellow men and women. While langar is served daily in most Gurdwaras, on Guru Nanak's birthday, Sikh families across the world get together to prepare this simple meal. Strangers and friends gather in an open common courtyard to share this meal.

Langar symbolizes the Sikh social style through: (i) seva, or volunteerism; (ii) a disregard for the taboos of castes, creed and skin color; and (iii) caring for the community at large regardless of the individual¹s religious background.

For the Sikhs, langar is a part of life. For non-Sikhs who have participated in a langar, it leaves a lasting impression. Once when I was at a busy corner of Ginza in Tokyo, a man came to me to ask directions. He was from Thailand and was a visitor in Japan. After I helped him to the best of my ability, I asked him why he had asked me...an obvious visitor in the country. He said, "because you are a Sikh. Once when I was in Thailand, I was really down on my luck. I didn¹t even have money for food. A friend of mine told me to go to a Gurdwara. I had langar there for a whole week. You people have a very big heart!"

When the Sikh Gurus initiated the practice of langar, it was unthinkable for a high caste man to sit by a low-caste man; for a rich man to sit on the floor and share a meal with a poor man; or for a Muslim to even eat from the same utensils that were used by a Hindu. Six hundred years later as we reach a new millennium, the importance of people from different religions, of different castes and races sitting and sharing a simple meal is still a rarity only seen at a langar on a regular basis.

Equality of Human-Kind
The Guru Granth Sahib has, in addition to the teachings of the Sikh Gurus, passages from Hindu and Muslim saints of the time. The most important social message to the Sikh is to believe in the equality of human-kind. There is no room in this philosophy for superior races or superior skin colors. There is no inherent superiority in men over women, or vice-versa. There are no chosen people of God based on birth. This concept is extremely difficult to bring into practice. Humans, by nature, derive pleasure from degrading another human. Elaborate social structures are set up to put a fellow human down through barriers of caste, color, wealth, and even religion. Social pundits have defended such barriers. They have predicted that if these barriers are removed, society will fall into a deep abyss. The reality is that the fall of these barriers will only destroy such pundit's parasitic livelihood.

There is indeed a pleasure to be derived from beliefs in a superior race, color or tribal affiliation. There is also great pleasure in slandering and mocking others not in one's social compartment. But these pleasures are similar to the pleasure resulting from eating one's own flesh! The delicious taste one feels in the mouth is at the expense of an invalid body.

False are the ears that hear slander.
False the hands that snatch what is another's.
False the eyes that see another's bride.
False the tongue that tastes not Him.
Guru Arjun (GGS p. 268)

Seva...Volunteerism
The Sikh religion advocates a lifestyle wherein the aim of life is not to reach the forest and abandon all ties to society, but to reach a balanced life in the thick of society. Seva is an important ingredient of
this lifestyle. In seva an individual works for others or for a common cause without expecting to be compensated in any material way. The work itself is the compensation. Those who volunteer know
this joy.

Thou sayest thy prayers five times, giving them five names;
Let Truth be the first, honest living the second, good of all the third;
Fourth prayer be honest mind, the fifth, praise of the Creator;
Any other prayer is false; False is their value.
Guru Nanak (GGS p. 141)

Stand Up and Be Counted
We have already discussed the importance of awakening the inner warrior. The saint-warrior must participate in society as a guard against exploitation by the powerful. As societies evolve, the causes for which one must stand up and be counted also change. However, the courage and resolve needed for these new causes still requires men and women with resolve and ability to distinguish causes that are important for all people...not just for one's own self-centered interests. This is possible if one is able to break from the web of Maya.

Great kings and landlords could not quench their cravings;
Engulfed in maya, their eyes saw not the true Path;
None could satiate his thirst of desire;
As fire is not satiated by firewood; who can be content without Him?
Though like a dog one runs now for this, now for that in all directions.
Guru Arjun (GGS p. 672)