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Nishkam Seva Sambhal

Nishkam Seva Sambhal (Selfless service)


Seva is a voluntary service to others to attract God’s grace. It is a Selfless service to the humanity and is a unique concept in Sikhism. Seva is the willingness to sacrifice selfish desires for the benefit of larger interest of others as an indication of love and commitment. Seva is the most important conduct expected of a true Sikh. It is a source of love and other virtues in life. It shuns vices and removes pride. It helps those who are needy, poor and sick.

Sikh is always willing to endure pain and suffering in order to provide comfort and facility to others. He does not want another person to suffer through him.

“You have not shunned lust. O brother, you have neither forgotten anger nor avarice. You have not abandoned slander of others. Your service or Seva is fruitless if all these vices are your friend.”
kwmu n ibsirE k®oDu n ibsirE loBu n CUitE dyvw ]
pr inMdw muK qy nhI CUtI inPl BeI sB syvw ]

(1253)
It is an important event in the Sikh History when the title of Nawab was conferred upon Kapur Singh who accepted this bestowment provided he was not debarred from doing menial Seva (service) in the horse stable and fanning the Sikh congregation
The Gurdwaras are training centers where the Sikhs learn the technique of doing Seva. It may be the Seva of cleaning the building, washing utensils, preparing Langar in the Kitchen etc.

“Whatever good service to humanity is done on this earth, will secure a seat in the Court of Lord.”
Vich dunya sev kamayie ta dargah baisan payie.
ivic dunIAw syv kmweIAY ]
qw drgh bYsxu pweIAY ]

(26)

SEVA from Sanskrit rot sev (to serve, wait or attend upon, honour, or worship, is usually translated as ‘service’ or ‘serving’ which commonly relates to work paid for, but does not convey the sense in which the term is used in the Sikh tradition. The word seva has, in fact had two distinct connotations; one, it means to serve, to attend to, to render obedience to and the second, to worship, to adore, to reverence, to pay homage to. Traditionally in the Indian (Hindu) society, seva in the sense of worship (of gods) has been the preserve of the high-caste Brahmans, while that in the sense of service (to man) relegated to the lowest of the castes. In the Sikh sense, the two connotations seem to have merged together for the reasons: first, because of its egalitarian meaning. Sikhism does not recognize caste distinctions, and hence no distinctive caste roles in it; and second, God in Sikhism is not apart from His creatures. He pervades His Creation (GG, 1350). Therefore service rendered to humanity (i.e. God in man) is indeed considered a form of worship. In fact, in Sikhism, no worship is conceivable without seva (GG, 1013). The Sikh is forbidden from serving anyone apart from God (‘Serve you the Lord alone: none else must you serve’ ((GG, 490). However, this also means that whomsoever we serve, we really serve our Lord through him. Therefore it becomes incumbent upon the Sikh to render seva with the highest sense of duty since thereby he or she is worshipping the Lord.

Seva in Sikhism is imperative for spiritual life. It is the highest penance (GG, 423). It is a means to acquiring the highest merit. The Sikh often prays to God for a chance to render seva. Says Guru Arjan, Nanak V, “I beg to serve those who serve you (GG, 43)” and “I, your servant, beg for seva of your people, which is available through good fortune alone (GG, 802).” According to Guru Amar Das, “He who is turned towards the Guru finds repose and joy in seva” (GG, 125).

Three varieties of seva are sanctioned in the Sikh lore: that rendered through the corporal instrument (tan), that through the mental apparatus (man) and that through the material wherewithal (dhan).

The first of them is considered to be the highest of all and is imperatively prescribed for every Sikh. “Cursed are the hands and feet that engage not in seva” (Bhai Gurdas, Varan, 27.1). In traditional Indian society work involving corporal labour was considered low and relegated to the humblest castes. By sanctifying it as an honourable religious practice, the Sikh Gurus established the dignity of labour, a concept then almost unknown to the Indian society. Not only did the Gurus sanctify it; they also institutionalized it, e.g. service in Guru ka Langar (the Guru’s community kitchen) and serving the sangat (holy assembly) in other ways such as by grinding corn for it, fanning it to soften the rigour of a hot day and drawing water for it. “ I beg of you, O, Merciful One, make me the slave of your Slaves. . . Let me have the pleasure of fanning them, drawing water for them, grinding corn for them and of washing their feet,” prays Guru Arjan (GG, 518).

Seva through the mental apparatus (man) lies in contributing ones talents—creative, communicative, managerial, etc.—to the corporate welfare of the community and mankind in general. It also lies in sharing the pain of others. Response to the pain of others is a sine qua non of the membership of the brotherhood of man. That is why the Sikh prayer said in unison ends with a supplication for the welfare of all. Seva of this kind is motivated not by the attitude of compassion alone, but primarily to discover practical avenues for serving God through man.

Seva through material means (dhan) or philanthropy (dan) was particularly sought to be made non-personal. The offerings (kar bheta) made to the Gurus and the dasvandh (tithe) contributed by the Sikhs went straight into the common coffers of the community. Personal philanthropy can be debasing for the receiver and ego-entrenching for the giver, but self-effacing community service is ennobling. Seva must be so carried out as to dissolve the ego and lead to self-transcendence, which is the ability to acknowledge and respond to that which is other than oneself. Seva must serve to indicate the way in which such transcendence manifests in one’s responsiveness to the needs of others in an impersonal way.

The Sikh is particularly enjoined upon to render seva to the poor. “The poor man’s mouth is the depository of the Guru”, says the Rahitnama of Chaupa Singh. The poor and the needy are, thus, treated as legitimate recipients of dan (charity) and not the Brahman who had traditionally reserved for himself this privilege. Even in serving the poor, one serves not the individual concerned, but God Himself through him. Even as one feeds the hungry, it has been the customary Sikh practice to pray: “The grain, O God, is your own gift. Only the seva is mine which please be gracious enough to accept.”

In the Sikh way of life, seva is considered the prime duty of the householder (grihasthi). “That home in which holymen are not served, God is served not. Such mansions must be likened to graveyards where ghosts alone abide”, says Kabir (GG, 1374). The Sikhs are all ordained to be householders, and seva their duty. In Sikh thought, the polarity of renunciation is not with attachment, but with seva.

True seva according to Sikh scriptures must be without desire (nishkam), guileless (nishkapat), in humility (nimarta), with purity of intention (hirda suddh), with sincerity (chit lae) and in utter selflessness (vichon ap gavae). Such seva for the Sikh is the doorway to dignity as well as to mukti (liberation). “If one earns merit here through seva, one will get a seat of honour in His Court hereafter” (GG, 26).

According to Sikh tenets, “You become like the one you serve” (GG, 549). Therefore, for those who desire oneness with God, serving God and God alone is the prime way. But God in Sikhism is transcendent as well as immanent. The Transcendent One is ineffable and can only be conceived through contemplation. Service of God, therefore, only relates to the immanent aspect of God and comprises service of His creatures. Humanitarian service is thus the Sikh ideal of seva.

BIBLIOGRAPHY
1. Teja Singh, Essays in Sikhism, Lahore, 1941
2. —, Sikhism: Its ideals and Institutions. Bombay, 1951
3. Cole, W. O. and Piara Singh Sambhi, The Sikhs: Their Religious Beliefs and Practices. Delhi, 1978
4. Avtar Singh, Ethics of the Sikhs. Patiala, 1970
5. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981

Source:Encyclopaedia of Sikhism, Harbans Singh
(J. S Neki)

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