Sevā (also known as sewa, Sanskrit: सेवा) is the concept of performing selfless service without expecting any reward. It holds significance in both Hinduism and Sikhism, taking the form of Bhandara and Langar, respectively.[1][2][3] Sevā is a Sanskrit term meaning "selfless and meaningful service." Such acts are carried out to benefit other human beings or society. However, a modern interpretation of the term describes it as a service that reflects "dedication to others."[4] Sevā can take various forms and is performed with the intention of bringing faith into the public realm.[5] For those participating in it, sevā is an essential component of spiritual development, serving to wear down the egotism and selfishness associated with modernity.[6]
In Hinduism, sevā is also called karma yoga, as described in the Bhagavad Gita.[7] It is performed without any expectation of reward, serving as a path to purify one's heart and progress toward moksha. In Bhagavad Gita (3.19), it is stated: "Therefore, giving up attachment, perform actions as a matter of duty, because by working without being attached to the fruits, one attains the Supreme."[8]
In Sikhism, sevā is an act of service to Waheguru (the Supreme God), enabling one to grow closer to Waheguru. The principles of sevā underpin many Sikh values and are emphasized numerous times in the Guru Granth Sahib. The scripture focuses not only on how one should perform sevā, but also the proper mindset one should have and the spiritual benefits that result from performing sevā.[9]
Etymology and religious significance
Sevā comes from the Sanskrit root sev-, "to serve", and is a central concept in both contemporary Hinduism and Sikhism.[10]
In Hinduism, sevā means selfless service and is often associated with karma yoga (disciplined action) and bhakti yoga (disciplined devotion). Sevā is also connected to other Sanskrit concepts, such as dāna (gift giving), karunā (compassion), and prema (love/affection).[11]Seva is also performed as a form of ego-transcending spiritual practice known as sādhanā, and plays a large role in modern Hinduism.[12]:42 A key concept in Hinduism is moksha, or liberation from the cycle of births and death known as saṃsāra. Sādhanā is the effort one makes to strive for liberation, highlighting the importance of service to others.[12]:43
In Sikhism, the word sevā means "to worship, adore, or pay homage through the act of love." Sevā could be social, physical, spiritual, or security service for the welfare of humanity. In the writings of Sikh gurus, these two meanings of sevā (service and worship) have been merged. Sevā is expected to be a labor of love performed with humility and without selfish desire or expectation.[13]
Kar sevā (Gurmukhi: ਕਰ ਸੇਵਾ), from the Sanskrit words kar, meaning hands or work, and sevā, meaning service,[14][15] is often translated as "voluntary service". A karsevā volunteer is called a kar sevak: someone who freely offers their services to a religious cause.[16] Sikhs use the term kar sevak to refer to people who engage in ministrations, altruistic philanthropy, and humanitarian endeavors in service to religion and society. Sevadar (Punjabi: ਸੇਵਾਦਾਰ; also transcribed as sewadar), literally "sevā-supporter", is another Punjabi word for a volunteer who performs seva.[17]
The concept of sevā is significant in many religious traditions, as service to others is regarded as an essential devotional practice. It is understood as a way of serving God indirectly by leading a religious life that benefits others.[18] The motivation behind sevā is serving God through serving humanity.[19]Sevā can even be integrated into other fields, such as public health, to foster social cohesion and enhance interventions.[20]
In Hinduism, sevā is the concept of service to God and/or humanity, performed without any expectation of personal gain. According to Hindu scriptures, sevā is seen as a form of dharma (righteousness). Sevā has been said to provide good karma, which helps the atma (soul) to obtain moksha (emancipation from the cycle of death and rebirth).[21]
Before the early nineteenth century, the meaning ofsevā (serving or honoring) had been virtually synonymous with puja (worship), which typically also included distribution of prasad (sacrificial offerings), such as food, fruits, and sweets to all gathered.[22] Thus, sevā typically involved the offering of food to a deity and its murti (idol), followed by the distribution of that food as prasad.[23]
The concept of sevā and karma yoga is explained in the Bhagavad Gita, where Krishna expounds on the subject. In modern times, the concept has been expanded to volunteering for the greater good, such as in disaster relief and other major incidents.[24]
Sevā in Sikhism takes three forms: tan (Gurmukhi: ਤਨ), meaning physical service, i.e. manual labour, man (Gurmukhi: ਮਨ), meaning mental service, such as studying to help others, and dhan (Gurmukhi: ਧਨ), meaning material service, including financial support.[25] Sikhism stresses kirat karō (Gurmukhi: ਕਿਰਤ ਕਰੋ), "honest work", and vaṇḍ chakkō (Gurmukhi: ਵੰਡ ਛਕੋ), "split up", sharing what you have by giving to the needy for the benefit of the community.[26] It is a duty of every Sikh to engage in sevā wherever possible, such as volunteering at a Gurdwara, community center, senior living center, care center, a disaster site, etc.[27]Sevā can also be performed by offering service for a religious cause, such as constructing a gurdwara, a place of worship that performs community services, such as providing volunteer-run food kitchens.[28]
Kar sevā is one of the main teachings of Sikhism—including its ordained philosophy, in Sikh scripture, theology, and hermeneutics. A tradition set forth with the clear understanding that there is "God within all of us, and thus by serving humanity, you are serving God's creation."[sentence fragment][29]Sevā is believed to be a way to control inner vices and is a key process in becoming closer to God.[30]
Criticism
Kar Sewa appeal for the construction of the clock tower gateway entrance to the Golden Temple, Amritsar, Punjab, c.1951
Some kar sevā groups and organizations have been criticized for their lack of care for and apathy towards preserving Sikh historical sites, artwork, and architecture during renovation and construction projects.[31] Numerous historical Sikh scriptural manuscripts have been systematically "cremated" (burnt to destruction)[32] over the years at secretive ‘Angitha Sahib’ gurdwaras[33] in Dehradun and around India as part of kar sevā.[34] The logic behind these crematoriums is the Sikh philosophy handed down by the tenth Guru Gobind Singh that Guru Granth Sahib is the living embodiment of a Guru, and so Sikh funeral rites are carried out. This practice is heavily criticized for systematically destroying historical manuscripts.[citation needed]
Benefits of Seva
Religion, as explained by the philosophy of Jordan Peterson, possesses the innate power to motivate and inspire the masses.[35] This is especially evident through sevā when religion becomes intertwined with critical issues and the preservation of nature.[35] For example, there are many Hindu faith-based organizations that have social projects where sevā becomes a form of engagement with different organizations.[5]
Here are examples of sevā that has had a lasting impact on society.
Ultimately, sevā allows devotees to extend beyond outward religious symbols, and commit to values and teachings.[35] It is rooted in belief in the value of community and equal treatment of all individuals who are part of the greater human family.[35] There are a variety of ways that one can perform sevā. Commitment to sevā not only embodies religious values but also establishes a better connection to a broader purpose which shows the necessity of upholding selflessness, holistic well-being, and adherence to guiding principles.[35] Furthermore, sevā is viewed as having transcendental benefits for the self.[5]
↑ Phillips, Stephen (2009). "Karma Yoga". Yoga, Karma, and Rebirth: A Brief History and Philosophy. Columbia University Press. p.100. ISBN9780231144841. Thus outlined, yoga can be done in the world, in all kinds of action done for the sake of sacrifice. Yoga becomes seva, service.
↑ Jacobsen, Knut A. (29 May 2018), "Sevā", Brill's Encyclopedia of Hinduism Online, Brill, retrieved 16 April 2022
1 2 Jacobs, Stephen (2010). Hinduism Today: An Introduction. London: Continuum International Publishing. p.42. ISBN9786612874345.
↑ Virdee, Gurmit Singh (2005). "Labour of love: Kar seva at Darbar Sahib's Amrit Sarover". Sikh Formations: Religion, Culture, Theory. 1 (1): 13–28. doi:10.1080/17448720500231409. S2CID144267107.
↑ Singha, H. S. (2000). The Encyclopedia of Sikhism. Hemkunt Press. p.121. ISBN8170103010.
↑ Christiane Brosius, Melissa Butcher (1999). Image journeys: audio-visual media and cultural change in India. Sage Publications. p.134. ISBN978-0-7619-9325-4.
↑ Alter, Stephen (2001). Amritsar to Lahore: A Journey Across the India-Pakistan Border. University of Pennsylvania Press, Inc. p.198. ISBN9780812217438.
"Puja". Encyclopædia Britannica. 23 September 2023.
Bhangaokar, Rachana (2020). "The Development of Communal and Spiritual Dutifulness in India: Upholding Dharma, Offering Seva". In Jensen, Lene Arnett (ed.). The Oxford Handbook of Moral Development: An Interdisciplinary Perspective. Oxford University Press. p.341. ISBN9780190676056. The communal preparing and sharing of food or prasad (sacred food offered to the deity and then distributed among the followers) is particularly important as an activity binding together a community of followers.
Hawley, John; Narayanan, Vasudha, eds. (2006). The Life of Hinduism. University of California Press. p.13. ISBN9780520249141.
↑ Cush, Denise (2012). Encyclopedia of Hinduism. Routledge. p.783. ISBN9781135189792.
↑ Cole, W. Owen; Sambhi, Piara Singh (2005). A Popular Dictionary of Sikhism: Sikh Religion and Philosophy. Abingdon-on-Thames, England: Routledge. pp.31, 59. ISBN978-1-135-79760-7.
↑ Volz, Christian (2014). Six Ethics A Rights-Based Approach to Establishing an Objective Common Morality. Ebookit.com. pp.278. ISBN9781456606916.
Ahluwalia, Muninder K.; Locke, Anna Flores; Hylton, Steven (2014). "Sikhism and Positive Psychology". In Kim-Prieto, Chu (ed.). Religion and Spirituality Across Cultures. Springer Netherlands. p.129. ISBN9789401789509.
Singha, H.S. (2000). "Kar Seva". The Encyclopedia of Sikhism. Hemkunt Publishers. p.121. ISBN9788170103011.
Mann, Gurinder Singh (2001). "8 The Guru Granth Sahib". The Making of Sikh Scripture. Oxford Academic. pp.121–136. ...all old manuscripts were sent to Goindval for "cremation" in the late 1980s
Taylor, P. M.; Dhami, Sonia, eds. (2021). Sikh art from the Kapany Collection (First Indianed.). New Delhi, India. pp.296–302. ISBN978-81-949691-2-9. OCLC1258082801.{{cite book}}: CS1 maint: location missing publisher (link)
↑ Dogra, Chander Suta (27 May 2013). "Endangered texts". The Hindu. ISSN0971-751X. Retrieved 8 January 2023. The logic behind these crematoriums is the Sikh philosophy handed down by the Tenth Guru Gobind Singh that their holy book, the Guru Granth Sahib is the embodiment of a guru
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