INSIDE THE GURU'S GATE - Anpere

of the divine name, to emphasize the devotional foundation. The continuous meditation
on God and repetition of the divine name has power to transform the quality and
properties of ordinary acts to beneficial acts of seva. A meal prepared in meditation on
God or while silently or verbally reciting gurbani is believed to become imbued with
spiritual properties from the devotional stance of the actor. The devotee should consequently
empty action of selfishness to make inner feelings of devotion to God and
compassion to fellow creatures the driving force of action.
My interlocutors were of quite different opinions as to whether a person will
benefit from seva performed in ostentation or for purely selfish reasons. An elderly
man, for instance, was of the strong opinion that seva “just for showing” without true
feelings (bhavna) would not generate any spiritual benefits. A woman of the same age
took an opposite view. She distinguished between action that emerges from interest
and feelings from the “inside”, and bodily action from the “outside”, which is “false”
and short-lived in the sense that “you will do it for a little while and then give it up.“
As she argued, even people who are doing “false” seva will indeed profit, but not to
the same extent as those who act with inner commitment. At the end, the question of
what seva is depends on the internal disposition of the worshipper in the moment of
action and the validation of “successful” seva is an individual matter between human
and God.
ACTION FROM MIND, BODY, AND WEALTH
When describing different actions which may be classified as seva local Sikhs will
distinguish between three main categories: action from the human mind/heart (man ki
seva); bodily or physical work (tan ki seva) conducted by human hands and feet; and
finally donations of money or material offerings (dhan ki seva). The first category generally
refers to seva bhav discussed above ‒ the wish of one’s inner mind/heart to do
selfless seva with commitment and devotion without selfish thoughts of worldly
gains. Moreover, the notion of “mental seva” may comprise all internal devotional
activities that worshippers accomplish from a sincere heart/mind, including remembrance
of the godly name (simran), prayers (Ardas), and readings of gurbani verses
(path). In fact, most of the performers in the gurdwaras of Varanasi view their exegetical
expositions and musical performances as a type of seva to the Guru and the
community. Even listening to kirtan was termed by some individuals as seva, since
listening is a mental action to take an active part in the content communicated. It is to
sacrifice time in order to be immersed in devotion and contemplation on God.
Tan ki seva or “seva of the body”, on the other hand, is to place manpower, time,
and sometimes professional expertise at disposal to perform different kinds of deeds
that will benefit the community and the broader society. This action may include
everything from daily duties of cutting vegetables and scrubbing floors to work for
medical and educational institutions. To perform acts with one’s own body, and particularly
works that in an everyday context would be regarded degrading to one’s
social status, is often commended as vishesh seva, or seva given “special” positive reli-
339
Published on www.anpere.net in May 2008