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Sevā (also known asSewā,Sanskrit:सेवा) is the concept of performing selfless service without any expectation of reward. It exists inHinduism,Jainism andSikhism, taking also the form ofBhandara in Hinduism andLangar in Sikhism.[1][2][3] In Jainism, service is regarded as an internal discipline that cultivates humility, detachment, and moral refinement rather than personal merit or reward.[4] Sevā is aSanskrit 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".[5]
The concept ofsevā 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.[6] The motivation behindsevā is serving God through serving humanity.[7]Sevā can even be integrated into other fields, such as public health, to foster social cohesion and enhance interventions.[8]
Sevā comes from the Sanskrit rootsev—"to serve".[9]
Kar sevā (Gurmukhi:ਕਰ ਸੇਵਾ), from the Sanskrit wordskar, meaning hands or work, andsevā, meaning service,[10][11] is often translated as "voluntary service". Akarsevā volunteer is called akar sevak: someone who freely offers their services to a religious cause.[12] Sikhs use the termkar 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 assewadar), literally "sevā-supporter", is another Punjabi word for a volunteer who performsseva.[13]
In Hinduism,sevā is the concept of service to God and/or humanity, performed without any expectation of personal gain.Sevā is seen as a form ofdharma (righteousness) and has been said to provide goodkarma, which helps theatma (soul) to obtainmoksha (emancipation from the cycle of death and rebirth).[14] It is often associated withkarma yoga (disciplined action) andbhakti yoga (disciplined devotion). 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."[15]
Sevā is also connected to other Sanskrit concepts, such asdāna (gift giving),karunā (compassion), andprema (love/affection).[16]Seva is also performed as a form ofego-transcending spiritual practice known assādhanā and plays a significant role in modern Hinduism.[17]: 42 A key concept in Hinduism ismoksha, or liberation from the cycle of births and death known assaṃsāra.Sādhanā is the effort one makes to strive for liberation, highlighting the importance of service to others.[17]: 43
Before the early 19th century, the meaning ofsevā (serving or honoring) had been virtually synonymous withpuja (worship), which typically also included distribution ofprasad (sacrificial offerings), such as food, fruits, and sweets to all gathered.[18] Thus,sevā typically involved the offering of food to a deity and itsmurti (idol), followed by the distribution of that food asprasad.[19]
The concept ofsevā andkarma yoga is explained in theBhagavad Gita, whereKrishna 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.[20]
In Jainism,sevā is understood as an ethical expression of compassion, non-violence (ahiṃsā), and the mutual interdependence of all living beings.Sevā in Jain thought is embedded within a comprehensive moral and metaphysical framework aimed at the purification of the soul (jīva) and the minimisation of karmic bondage.[21]
A foundational Jain formulation relevant tosevā is theaphorismparasparopagraho jīvānām (“souls render service to one another”), found inTattvārtha Sūtra (5.21).[22]
Acts of service are assessed not only by intention butalso by their effects, with careful attention to avoidance and prevention of any harm to anyone. Jain ethical texts state that compassion should be exercised in ways that minimise injury to even the smallest living beings.[23] In classical Jain literature, service is associated withvaiyāvṛttya, a form of ethical conduct involving respectful service rendered to others, particularly spiritual teachers, ascetics, the sick, and fellow practitioners.[24]Sevā, when practised in accordance with restraint and right perception, contributes indirectly to spiritual progress by reducing egoism and reinforcing awareness of interdependence.[25][26]
In modern contexts, Jain communities have extended the principle ofsevā to organised humanitarian, educational, environmental, and animal-protection initiatives.[27] Jains expresssevā through ethical engagement with society and sustained support of the Jain community (saṅgha).[28] In this way,sevā functions as a bridge between ideals and their actual implementation in everyday life.[29] Among Jain households,sevā traditionally includes acts such as providing alms, supporting ascetics, offering care to the poor and infirm, maintaining places of worship, and protecting animals. Animal welfare, in particular, occupies a prominent place in Jain service activities.[30]
In Sikhism, sevā is an act of service toWaheguru (the Supreme God), enabling one to grow closer to Waheguru. The principles of sevā underpin many Sikh values and are emphasized numerous times in theGuru Granth Sahib. The scripture focuses not only on how one should perform sevā, but also on the proper mindset one should have and the spiritual benefits that result from performing sevā.[31]
In Sikhism, the word sevā means "to worship, adore, or pay homage through the act of love." Sevā could be social, physical, spiritual, or a security service for the welfare of humanity. In the writings ofSikh 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.[32]
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, anddhan (Gurmukhi:ਧਨ), meaning material service, including financial support.[33] Sikhism stresseskirat karō (Gurmukhi:ਕਿਰਤ ਕਰੋ), "honest work", andvaṇḍ chakkō (Gurmukhi:ਵੰਡ ਛਕੋ), "split up", sharing what you have by giving to the needy for the benefit of the community.[34] It is a duty of every Sikh to engage insevā wherever possible, such as volunteering at aGurdwara,community center,senior living center, care center, a disaster site, etc.[35]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-runfood kitchens.[36]
Kar sevā is one of the main teachings ofSikhism—including itsordained philosophy, inSikh scripture,theology, andhermeneutics. 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."[37]Sevā is believed to be a way to controlinner vices and is a key process in becoming closer to God.[38]
Somekar sevā groups and organizations have been criticized for their lack of care for and apathy towards preserving Sikh historical sites,artwork, andarchitecture during renovation and construction projects.[39] Numerous historicalSikh scriptural manuscripts have been systematically "cremated" (burnt to destruction)[40] over the years at secretive‘Angitha Sahib’ gurdwaras[41] in Dehradun and around India as part ofkar sevā.[42] The logic behind these crematoriums is the Sikh philosophy handed down by the tenthGuru Gobind Singh thatGuru Granth Sahib is theliving embodiment of a Guru, and soSikh funeral rites are carried out. This practice is heavily criticized for systematically destroying historical manuscripts.[citation needed]
The concept ofSewa or selfless service finds resonance in Islam through several key principles emphasizing service to others and social responsibility. While the term "Sewa" is of South Asian origin, the spirit of altruistic service aligns with Islamic teachings.
In an Islamic context, the concept of selfless service closely aligns with core teachings that emphasize charity, social responsibility, and helping those in need. Islam encourages acts of kindness and community service through practices such as Khidmah (serving others), Sadaqah (voluntary charity), and Zakat (obligatory almsgiving).
Khidmah refers to service performed for the benefit of others, motivated by sincerity and devotion toAllah. Acts of service—whether assisting family, community, or the needy—are considered a form of worship. The Prophet Muhammad emphasized the virtue of serving others, stating: "The best of people are those who are most beneficial to others."[43]
Sadaqah is voluntary charity given out of compassion or religious duty. Unlike obligatory alms, it can be offered at any time and in any amount. Ṣadaqah purifies wealth, promotes community solidarity, and benefits both the giver and recipient. The Quran states: "The example of those who spend their wealth in the way of Allah is like that of a grain of corn which sprouts seven ears, and in each ear there are a hundred grains." (Quran 2:261)[44]
Zakāt is one of the Five Pillars of Islam and requires Muslims to give a fixed portion (usually 2.5%) of accumulated wealth annually to the poor and needy. It serves both as a purification of wealth and a means to reduce economic inequality within the community. The Quran mentions: "Take from their wealth a charity by which you purify them and cause them increase..." (Quran 9:103)[45]
In Christianity, sevā, or serving others, is described as a way of life, where love is put into action, and faith is expressed through deeds. AsMatthew 22:37–39 states, Jesus said, "Love the Lord your God with all your heart, soul, and mind," followed by the commandment to "love your neighbor as yourself." This teaching serves as a call to action to spread love through service. Similarly,James 2:14–17 challenges believers by asking, "What good is it, my brothers and sisters, if people claim to have faith but have no deeds? Can such faith save them?" This passage teaches that faith without actions guided by that faith is insufficient. Acts of service, such as feeding the hungry and caring for the sick, are ways in which faith becomes visible and alive.
InMatthew 20:28,Jesus emphasizes this principle: "The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many." Sevā can take various forms, and it is performed with the intention of bringing faith into the public realm.[46] For those participating in it, sevā is an essential component ofspiritual development, serving to reduce the egotism and selfishness associated with modernity.[47]
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.
{{cite web}}: CS1 maint: others (link){{cite web}}: CS1 maint: others (link){{cite web}}: CS1 maint: others (link){{cite web}}: CS1 maint: others (link)...all old manuscripts were sent to Goindval for "cremation" in the late 1980s
{{cite book}}: CS1 maint: location missing publisher (link)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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