ÿþ<HTML><HEAD><TITLE>SEV&#256</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="SEV"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279SEV&#256, from Sanskrit root <i>sev</i> (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 <i>sev&#257</i> 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, <i>sev&#257</i> in the sense of worship (of gods) has been the preserve of the high-caste Br&#257hma&#7751s, 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, l350). 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 <i>sev&#257</i> (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 <i>sev&#257</i> with the highest sense of duty since thereby he or she is worshipping the Lord.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Sev&#257</i> 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 <i>sev&#257</i>. Says Gur&#363 Arjan, N&#257nak V, "I beg to serve those who serve you (GG, 43)" and "I, your servant, beg for <i>sev&#257</i> of your people, which is available through good fortune alone (GG,802)." According to Gur&#363 Amar D&#257s, "He who is turned towards the Gur&#363 finds repose and joy in <i>sev&#257</i>" (GG, 125).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Three varieties of <i>sev&#257</i> are sanctioned in the Sikh lore : that rendered through the corporal instrument (<i>tan</i>), that through the mental apparatus (<i>man</i>) and that through the material wherewithal (<i>dhan</i>).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;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 <i>sev&#257</i>" (Bh&#257&#299 Gurd&#257s, <i>V&#257r&#257&#7749</i>, 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 Gur&#363s established the dignity of labour, a concept then almost unknown to the Indian society. Not only did the Gur&#363s sanctify it ; they also institutionalized it, e.g. service in <i>Gur&#363 k&#257 La&#7749gar</i> ( the Gur&#363's community kitchen) and serving the <i>sa&#7749gat</i> (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 Gur&#363 Arjan (GG, 518).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Sev&#257</i> through the mental apparatus (<i>man</i>) 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 <i>sine qua non</i> 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. <i>Sev&#257</i> of this kind is motivated not by the attitude of compassion alone, but primarily to discover practical avenues for serving God through man.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Sev&#257</i> through material means (<i>dhan</i>) or philanthropy (<i>d&#257n</i>) was particularly sought to be made non-personal. The offerings (<i>k&#257r bhe&#7789&#257</i>) made to the Gur&#363s and the <i>dasvandh</i> (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. <i>Sev&#257</i> 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. <i>Sev&#257</i> must serve to indicate the way in which such transcendence manifests in one's responsiveness to the needs of others in an impersonal way.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Sikh is particularly enjoined upon to render <i>sev&#257</i> to the poor. "The poor man's mouth is the depository of the Gur&#363", says the <i>Rahitn&#257m&#257</i> of Chaup&#257 Si&#7749gh. The poor and the needy are, thus, treated as legitimate recipients of <i>d&#257n</i> (charity) and not the Br&#257hma&#7751 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 <i>sev&#257</i> is mine which please be gracious enough to accept."</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the Sikh way of life, <i>sev&#257</i> is considered the prime duty of the householder (<i>grihasth&#299</i>). "That home in which holymen are not served, God is served not. Such mansions must be likened to graveyards where ghosts alone abide", says Kab&#299r (GG, 1374). The Sikhs are all ordained to be householders, and <i>sev&#257</i> their duty. In Sikh thought, the polarity of renunciation is not with attachment, but with <i>sev&#257</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;True <i>sev&#257</i> according to Sikh scriptures must be without desire (<i>nishk&#257m</i>), guileless (nishkapa&#7789), in humility (<i>nimart&#257</i>), with purity of intention (<i>hird&#257 suddh</i>), with sincerity (<i>chit l&#257e</i>) and in utter selflessness (<i>vicho&#7749 &#257p gav&#257e</i>). Such <i>sev&#257</i> for the Sikh is the doorway to dignity as well as to <i>mukt&#299</i> (liberation). "If one earns merit here through <i>sev&#257</i>, one will get a seat of honour in His Court hereafter" (GG, 26).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;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 <i>sev&#257</i>.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Teja Singh, <i>Essays in Sikhism</i>, Lahore, 1941<BR> <li class="C1"><i>Sikhism : Its ideals and Institutions</i>. Bombay, 1951<BR> <li class="C1"> Cole, W.O. and Piara Si&#7749gh Sambhi, <i>The Sikhs : Their Religious Beliefs and Practices</i>. Delhi, 1978<BR> <li class="C1"> Avtar Si&#7749gh, <i>Ethics of the Sikhs</i>. Patiala, 1970<BR> <li class="C1"> Wazir Si&#7749gh, <i>Philosophy of Sikh Religion</i>. Delhi, 1981<BR> </ol><p class="CONT">Jaswant Si&#7749gh Nek&#299<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>