Hackiesacker007 ji,
In one respect, I can understand discrimination, if it would give preference to a person, who is known to be a highly devoted servant of God when it comes to performing service to the Sangat. The light and love of the Lord that imbues such a person would be invested into the service they provide to the congregation. That makes sense to me. My ear and heart can tell the difference between a giani or sant reciting the bani and someone that performs them mechanically. Yet I also think that there should always be an effort made to encourage and include all persons with a genuine desire to do sewa.
I think this story illustrates that there is no guarantee that an Amritdhari is as virtuous as the title implies. It makes me wonder if there was an original intention, to validate the inward purity of people before they are given Amrit, that might have been lost to the numbers game. Actually, from what I am reading of the SGGS ji and the writing of Bhai Randhir Singh ji, I am beginning to think that Amrit Sanchar was meant to be symbolic of an inner transformation, which is also referred to as Amrit, but relates to the opening of the Dasam Duar and Anhad Shabad.
Do you think you or your Mother would be willing to ask the Amritdhari woman for an explanation of her understanding of why and when this rule should apply? I think communication is needed to determine if the Amritdhari woman’s comments were made out of egoistic pride for the title or greed for hoarding esteemed opportunities to do sewa, or perhaps even just a lack of skill in explaining the precedence. I do doubt the latter was the motive, given that a truly humble servant would never claim a greater value to his or her own service. You and your Mother have a wonderful learning/teaching opportunity here. It would be a shame if you missed out. Take courage and ask the necessary questions. Consider this a blessing in disguise from Waheguru.
Having read over the other comments citing discrimination, I can see that there seems to be a lot of misunderstanding, if not misuse of the principles. I think the surest solution is to know what the Gurbani says and then be prepared to ask for rational explanations when it appears the rules are being bent. Sometimes it is possible to ask for written examples from the Gurbani to support the claims that others are making to justify discrimination. If such cannot be provided, then a need for adjusting the rule might be evidenced. If the response is a haughty refusal to do so, then it should be clear that arrogance and ego are the motivating factors behind establishing such rules. Bringing this into the light for the other to see is an act of compassion if handled lovingly and truthfully.
At any rate, whenever anyone senses demeaning or arrogant tone in one who is telling you what the rules are, it is always good to politely and rationally ask for clarification when there is uncertainty. And always remember that no matter what the rules are today, if they undermine the Sikh principles of inclusively and equality, the Sangat – and that is any Sikh who meets with a question of principles – is responsible for upholding the principles.
Whenever I find myself in these situations I like to tell myself this . . .
Stand tall, stretch your arms out wide and turn around full circle. Whatever is in your circle of influence is your responsibility to care for. If each of us did this, there would be a network of peace and cooperation spanning the entire globe.
Sat Sri Akal.
ikonkaar