In the spiritual context, service refers to voluntary work done for the good of humanity. It also includes service of parents and elders in one’s family and help that may be given to siblings and other relatives. Service should not be taken as something to be always done deliberately or planned in advance.

Small and casual opportunities are presented to us suddenly sometimes. For example while walking on a sidewalk one can clear debris or twigs that may inconvenience a child or even an adult pedestrian; or something else on which someone may slip and get hurt. One can help an old or handicapped person cross a road. One may find a lady with a baby in arms and a bag having difficulty to climb up the stairs. One can then offer help. There may also be occasions like helping the victims of accidents. Some of these may seem small but are significant.

The beneficiaries will probably call them acts of kindness but a person who has welfare of all in mind would not think that he (or she) has done anything extraordinary or is being kind. These things come to him naturally and he does them without the desire of being appreciated or receiving anything in return.

Service is voluntary in nature and therefore does not include employment, with the possible exception of service in the armed forces and firefighters who stake their lives for the sake of the country and people at risk. Service can be performed by only one who is happy and satisfied.

It can be said that motivation for service is God-given. Service may be performed sometimes out of choice and at other times as necessitated by circumstances. Service can be done in many ways. It may include education for the poor; singing in congregations; discourses; participation in study circles and such other intellectual work; organizing relief where required; supervisory work and providing resources. They also include work at places of worship, conducting community awareness programs on issues like health or other issues affecting the society.

However all service has one or more of the three components – body, mind and money. Guru Arjun says:

ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਸੇਵਾ ਕਰੀਐ ॥ ਜੀਉ ਪ੍ਰਾਨ ਧਨੁ ਆਗੈ ਧਰੀਐ ॥

There are many ways one can serve e.g. physically, from the heart and with resources like money (M: 5, p 391).

This is expressed as Mann, Tann, Dhann naal seva karni.

Money includes materials given in kind. Service done by the mind is devotion i.e. when one is motivated to serve as a spontaneous response. One does not wait to be asked to serve; he finds out what is needed and does the needful on his own. This is the very basis of selfless service.

Service done by the body i.e. physical work may be in any form from physical labor, to writing, accompanying sick people, medical assistance by doctors and nurses, work on social service projects, at places of worship, in case of natural calamities, area defense and so on.

All work requires resources. These may be in the form of cash or materials. The examples of the latter could be food materials, blankets or clothes as part of relief for those affected by natural calamities. Some people set aside a part of their earnings, say ten percent, for service. The amount is used for service in the form of contributions or direct use, judicially. This is called Daswandh in Sikhi or tithe and is common to all faiths.

Voluntary service is a virtue and is appreciated by all. However one should not serve to earn acclaim or any other benefits. It should also not impart a sense of pride for service rendered. Guru Nanak says that donors usually have two types of expectations:

ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥ ੧ ੪੬੬

The donors feel happy at the thought of giving; They give but expect a thousand times more from God and praise from the world (M: 1, P 466).

A few months ago a philanthropist when being interviewed on television said “I am doing all this so that it is mentioned in my obituary”. The way to overcome these is to consider the opportunity provided for service as a privilege and thank the Master for being enabled to serve. ‘Gharib da Moonh, Guru di golak’ meaning ‘feeding the poor is an offering to God’ is a commonly used expression.

In many places, names of donors are displayed to let the world know, how much various persons have contributed. This is generally done to satisfy the ego of the donors; the service is therefore not selfless.

In this connection the ninth Guru gives the example of the elephant. If bath given to an elephant it immediately puts dust on itself after that.

ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥ ੯ ੧੪੨੮

If some one takes pride for pilgrimages, fasts and charity; It is as useless as giving bath to an elephant (M: 9, p 1428).

In other words a sense of pride for rendering service is not virtuous; it negates the good deeds.

Service is considered an adjunct of remembering God. God lives in humanity and hence service of humanity is service of God. The inspiration for this comes by praising God i.e. recounting IT’s virtues which man tries to emulate. Being able to serve should be considered a blessing in itself. It also leads to a virtuous life. Guru Nanak says:

ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀੲ​‍ਂ​‍ੀ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥

One should be happy being able to serve; this comes by remembrance of the Almighty; Such people keep away from evil and lead righteous lives (M: 1, p 466-67).

Gurbani uses the word ‘Banda’ meaning a servant. It also uses the word ‘Bandgi’ for worship – derived from Banda. In other words service is worship. Bhagat Kabir says:

ਬੰਦੇ ਬੰਦਗੀ ਇਕਤੀਆਰ ॥ ਸਾਹਿਬੁ ਰੋਸੁ ਧਰਉ ਕਿ ਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥ ਕ 33੮

O servant of God all you can do is worship; (Do not worry) whether the Master will be happy or not. Pause (Kabir, p 338).

So service is the path to God:

ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥

Service of humanity leads to acceptability with the Creator (M: 1, p 26).

We should therefore make service part of our nature and not do it with any motive.We read in Sukhmani Sahib:

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥

Service done without expectations enables one to be with God (M: 5, p 286).

There is another aspect. Man (and woman) should always acknowledge and be thankful for being able to do something for others. S/he should accept that this ability has been received with God’s grace. We read in Sukhmani Sahib about one who thinks he is gives in charity:

ਜੇ ਕੋ ਹੋਇ ਬਹੈ ਦਾਤਾਰੁ ॥ ਤਿਸੁ ਦੇਨਹਾਰੁ ਜਾਨੈ ਗਾਵਾਰੁ ॥

If some one thinks he or she is giving from his wealth; The fool should think of the One who has given (M: 5, p 282).

In fact one should humble and say:

ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥

Seva kari jay kichh hovai apna jeeo pind tumaara; Satgur miliai kirpa keeni amrit naam adhaara (Guru Nanak, p 635).

I can serve with something that is mine; this life and body is Yours O Lord; The true Guru has made me realize that every one exists by Divine support(M: 1, p 635).

In short all ability should be acknowledged as Divine benediction. Preparation for service to become part of one’s nature, would normally start early in life, when one serves the parents and elders in the family, out of love, affection and respect. At that stage one does not think what they might bequeath if pleased. It has therefore been rightly said:

Jin maat pita ki sev keeo; Tin aur ki sev keeo na keeo

“it does not matter if those who serve the parents, engage in any other service or not”.

In actual fact they will always serve others as well because service of the parents is training for service in the wider sphere. In addition to satisfaction obtained by doing service, one develops humility. A proud person can never engage him/her-self in service; instead s/he expects to be served. If s/he does, s/he usually thinks of rewards or returns – business style.

While helping and sharing is part of Sikh teachings it is not indiscriminate. Only those unable to work should be helped; those professionally dependent on others are to be shunned:

ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਕੇ ਚਿਤ ਮਹਿ ਭਰਮੁ ॥ ਤਿਸ ਦੈ ਦਿਤੈ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥ ੩ ੯੪੯

The needy are not those who wander and try to delude; There is no virtue in giving to such people (M: 3, p 949).

Alms given to those who are capable of earning, but do not work is a social evil. There are people particularly in developing countries, who roam about asking for alms. When asked as to why they don’t work to make a living, their answer is they have given up worldly pursuits and only engage in prayers. When asked why they then go to the householders to beg, they have no answer. Guru Nanak mentions how some people use pretense to get money:

ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ ੧ ੧੨੪੫

An ignorant Hindu sings devotional songs to show he is a learned Pundit; A craving Muslim priest shows serving him is God-worship in the mosque; One who cannot earn gets his ears pierced to show he is a Yogi; Another shows he is a medicant and loses also his family name; A person wants to be called a guru and goes begging; Such a person deserves no respect; Only one who earns by toiling and then gives; knows the path to God (M: 1, p 1245).

Resources given as service should have been earned honestly. Guru Nanak refers to people using all-gotten resources for donating in the name of their forefathers and says:

ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥ ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥

If some one gives in charity from misappropriated resources in the name of his forefathers; Such things are recognized by God and the forefathers named as thieves; The person who gave these is also punished; (Let us remember) We receive in the hereafter what is earned honestly and give (M: 1, p 472).

Guru Nanak advises to use God-given intellect in every sphere of life:

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥ ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥ ੧ ੧੨੪੫

We should serve the Lord wisely and receive honor before Him; Wisdom should be used to understand what is read; charity should be given with discrimination; This is the way to go; otherwise it is following the devil (M: 1, SGGS, p 1245).

The Sikhs do not call their donations charity as that has the connotation of some one giving and another or others receiving. This causes vanity in those giving. It is therefore calledVand Chakna or sharing because the resources are acknowledged as given by the Almighty.