Though often associated with Sikhism and the sacred spaces of Gurudwaras, the word ‘Langar’ traces its origins to the Persian language. While its meaning has remained loosely connected to communal feeding or shared meals, the interpretation and practice of ‘Langar’ have undergone significant transformation over the centuries. The tradition, as it is understood today in the context of Sikhism, especially as “Guru Ka Langar”, has evolved into a powerful embodiment of human compassion, equality, and spiritual community.

The earliest roots of the langar system can be found as far back as the 11th and 12th centuries in Central and South Asia. Its more structured form is attributed to Baba Sheikh Farid in the 13th century, with mentions of this practice documented in texts like Jawahar al-Faridi, compiled in 1623. Sufi mystics across different sects such as the Chishti, Naqshbandi, Qadriya, and Suhrawardi orders often established community spaces called Ribat in the Arab regions or Khangahs in India and Iran. These were spiritual sanctuaries where disciples and travelers could eat and rest free of charge-an early form of what would become the langar tradition.

Ahmad Uzghani’s History of the Owaisians illustrates the widespread nature of these practices across Central Asia. These early langars were typically supported by local donations or land grants given by rulers, creating a semi-organised structure that offered nourishment to the wandering mystics, pilgrims, and needy. In parallel, Nath yogis in India established similar traditions of bhandaras-communal kitchens in their monasteries -where offerings of cooked or uncooked food sustained spiritual seekers. Yet, the langar as envisioned and practiced in Sikhism represents a significant departure from its earlier variants. This shift began in the late 15th century with Guru Nanak Dev Ji, the founder of Sikhism. As a young man, he chose to use money given to him by his father for business to instead feed hungry ascetics. This act was not just a gesture of charity-it was a declaration of a new moral vision in which sharing with the less fortunate was seen as spiritual attainment and a form of social justice. Guru Nanak emphasised three core principles: Kirat Karo (earn honestly), Naam Japo (remember the Divine), and Vand Chakko (share what you have). Langar, in this light, was a living expression of these teachings.

Guru Angad Dev Ji, the second Sikh Guru, institutionalised the practice at Khadoor Sahib, where everyone-regardless of caste, religion, gender, or wealth-would sit together in rows, shoulder to shoulder, to eat the same food. This radical social reform, breaking centuries-old hierarchies, found further reinforcement under Guru Amar Das Ji, the third Guru, who made it mandatory for even emperors and nobles, such as Emperor Akbar, to partake in langar before meeting the Guru. It was a simple yet powerful act of leveling all human distinctions.

The tradition continued to flourish under successive Gurus, culminating in the transformative moment under Guru Gobind Singh Ji. He selected five individuals from different castes and regions to form the Panj Pyare (The Five Beloved Ones), shared Amrit (holy nectar) with them, and then accepted the same from them. This symbol of equality was mirrored in langar practices-everyone eats from the same kitchen, receives the same food, and sits in the same line, embodying the principles of humility, fraternity, and unity.

Unlike the early langars, which depended on the patronage of rulers or wealthy donors, the Sikh ‘Guru Ka Langar’ is entirely community-driven. It is run, cooked, served, and funded by the Sangat-the collective Sikh congregation. Contributions of money, food, or voluntary service (seva) come from anyone and everyone. No individual donor is given special recognition; all offerings are absorbed into the shared identity of the community.

Another striking feature of Guru Ka Langar is its vegetarian-only menu. This ensures inclusivity, as vegetarian food is acceptable to people from most religious and cultural backgrounds. The use of clean, hygienic practices in preparation and service is not just about health — it reflects the sacredness of the act itself.

Today, Guru Ka Langar operates without pause across Gurudwaras globally — three times a day, every day. It is a tradition where no one asks about your background, financial status, caste, or creed. It is a spiritual and social sanctuary that stands tall even during war, natural calamities, and epidemics. During crises, Sikhs have carried forward the langar tradition beyond Gurudwaras — feeding millions in railway stations, hospitals, refugee camps, and disaster zones. It is both a symbol and an action — a lived example of unity in diversity, of humanity in service. In moments of grief or celebration, the presence of langar reminds communities of the shared rhythms of life — joy and sorrow, birth and death. It provides not just food, but also solace, strength, and solidarity. Guru Ka Langar is thus not just a cultural practice — it is a moral and spiritual compass that continues to inspire generations to live with compassion and equality. In many ways, Guru Ka Langar is a tradition of the people, by the people, and for the people. It cuts across borders, faiths, and eras — an enduring example of how food can become a sacred force for change. Recognising this remarkable tradition in cultural heritage lists of UNESCO would be a fitting tribute to its timeless message and the global community it nourishes.

(The writer is a Retired Professor of  Guru Nanak Dev University Amritsar and the Vice Chairman, INTEC, Delhi. Views expressed are personal)