Posts Tagged ‘Transmigration’

Gurbani adaptation of Karma and Trans…

In the course of discussions on the subject of Karma and
Transmigration/ reincarnation many participants do not agree to the
concept. They ignore all the quotations from Gurbani and dub these as
mere Hindu beliefs and give their own interpretations which do not
nagate the concept. They just want to show that these are Hindu
views. This amounts to saying that Gurbani is an exposition of Hindu
thought. What is not understood is that there are significant
differences . Gurbani has adapted and not adopted these concepts.
To understand the subject it may be useful to see what the concepts
are. Starting from birth and till death an account of our deeds is
kept by the metaphoric Divine recorders called Chitra Gupt meaning the
hidden recorders. These are clerks and present their recordings to
Dharam Rai who presents those to God. Whereas the overall concept is
similar in the two cases there is a very significance difference.
Whereas in Hindu belief every one is under the jurisdiction of Dharam
Rai it is not so in the case of Gurmat, the Guru’s teachings. The
third Guru says:
In the text below the term ‘he’ has been used as a generic term and
represents both ‘he’ and ‘she’.
ਧਰਮ ਰਾਇ ਨੋ ਹੁਕਮੁ ਹੈ ਬਹਿ ਸਚਾ ਧਰਮੁ ਬੀਚਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਦੁਸਟੁ ਆਤਮਾ ��”ਹੁ ਤੇਰੀ ਸਰਕਾਰ ॥ ੩
੩੮-੩੯
Dharam Rai no hukam hai bahi sacha Dhram beechaari; doojai bhaai dust
aatma ohu tayri sarkaar (M: 3, SGGS, p 38-39)
Dharam Rai has been instructed to consider every case on the basis of
Dharam or righteousness; he is told “your jurisdiction is on those who
are caught in duality for, those souls are defiled”.
That means those living virtuous lives are not subject to Dharam Rai.
But the account of deeds is still kept. A question has been asked as
to who determines if one is virtuous (Gurmukh). Well this is part of
the evaluation by the Divine and cannot be the function of an ordinary
individual. The true Guru can however guide and in our case it is
introspection based on Gurbani.
Who is what is known only when the final balance sheet is drawn. The
concept of the balance sheet is that we receivea lot from the Divine,
family and the society in many ways. These must be matched by our
‘paying back by deeds and materially to the society on the basis of
“Ghaal khaaey kichh hathahu dayi” (M: 1, SGGS, p 1245) i.e. earn
honestly and share. If the ‘debt’ is not cleared there is debit
balance or ‘Baaki’. Those with Baaki are hauled up and the account
papers of those having credit are destroyed. The first category are
mercilessly handled by the messenger of death and those with credit
are shown respect. Guru Nanak summarizes this thus:
ਨਾਨਕੁ ਆਖੈ ਰੇ ਮਨਾ ਸੁਣੀਐ ਸਿਖ ਸਹੀ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਬੈਠਾ ਕਢਿ ਵਹੀ ॥ ਤਲਬਾ ਪਉਸਨਿ
ਆਕੀਆ ਬਾਕੀ ਜਿਨਾ ਰਹੀ ॥ ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਹੋਸੀ ਆਇ ਤਈ ॥ ਆਵਣੁ ਜਾਣੁ ਨ ਸੁਝਈ ਭੀੜੀ ਗਲੀ
ਫਹੀ ॥ ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ��”ੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ ੧ ੯੫੩
Nanak aakhai ray manna suneeai sikh sahee; laykha rab mangaseea baitha
kadhi vahee; talbaan pausan aakeea baaki jina rahee; Ajraeel Fraysta
hosee aaey tahee; aavan jaan na sujhaee bheeri galee tahee; koor
nikhutay naanka oraki sachi rahee (M: 1, SGGS, p 953).
O my mind take this correct advice; with the account book opened God
will ask you to explain the account; those in debit will be hauled up;
it is here that the Ajraeel the messenger of death will appear; once
in his hold there is no way to escape coming and going
(reincarnation) ; that field is narrow; remember falsehood loses and
truth always prevails in the end.
How does the messenger of death act?
ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥ ਏਹ ਜਮ ਕੀ ਸਿਰਕਾਰ ਹੈ ਏਨ੍ਹ੍ਹਾ ਉਪਰਿ ਜਮ ਕਾ ਡੰਡੁ
ਕਰਾਰਾ ॥ ੩ ੫੧੩
Maaya mohu praytu hai kaamu krodhu ahankaara; eih jamm kee sirkaar hai
aynha upar jamm ka dand kraara (M: 3, SGGS, p 513).
Attachment to Maaya, lust, anger and vanity haunt the mind; the Jamm
has jurisdiction over those under their influence and the Jamm
punishes them hard.
On the other hand those who live virtuously are shown respect:
ਕੋਟਿ ਬਿਘਨ ਬਿਨਸਹਿ ਹਰਿ ਸੇਵਾ ਨਿਹਚਲੁ ਗੋਵਿਦ ਧਾਮ ॥ ਭਗਵੰਤ ਭਗਤ ਕਉ ਭਉ ਕਿਛੁ ਨਾਹੀ ਆਦਰੁ
ਦੇਵਤ ਜਾਮ ॥੧॥ ੫ ੭੦੨
Koti bighan binseyh hari seva nihchal givind dhaam; bhagwant ghagat
kau bhau kichh naahi aadaru dayvat jaam (M: 5, SGGS, p 702).
All impediments in the way to the Master’s abode are removed for those
who obey the Divine (this is Seva); the Lord’s devotee has nothing to
fear, the Jamms show repect to them.
As may be seen unlike the Hindu belief that every one is caught by the
Jamms, gurmat teaches that Gurmukhs need have no such worry.
A question has also been asked if good deeds are only to escape this
wrath of the Jamms. No it is for comfort here and for glory in the
hereafter. The fifth Guru says that for the virtuous:
ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣੇ ॥ ਨਿਰਭਉ ਭਏ ਹਿਰਦੈ ਨਾਮੁ ਵਸਿਆ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ
ਮਨਿ ਭਾਣੇ ॥੩॥ ੫ ੬੧੪
Eeha sukh aagay mukh oojal miti gaey aavan jaanay; nirbhau bhaey
hirdai naamu vasiaa apunay satgur kai manni bhaanay (M: 5, SGGS, p 614).
Those who obey the Guru, remeber the Creator have no fear; for them
there is comfort here and glory in the hereafter and reincarnation is
obviated.
if the account does not show a debit balance
Let us remember Guru Nanak’s staement in Jap Ji Sahib which
endorses Karma and reincarnation:
ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ
ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥ ੧ ੪
Punni paapi aakhanu naahi; kari kari karna likh leh jaahu; aapay beej
aapay hi khaahu; Nanak hukmi aavhu jaahu (M: 1, SGGS, p 4).
One does not become virtuous or vicious only by words; whatever we do
is written and goes with us; we reap what we sow; reincarnation is by
Divine commands.
A question has also been raised as to how the Nirvair , one free of
jealousy, Lord will punish people with reincarnation. Some have also
used the word deity for him who does this. Gurbani tells us:
ਜਮਿ ਜਮਿ ਮਰੈ ਮਰੈ ਫਿਰਿ ਜੰਮੈ ॥ ਬਹੁਤੁ ਸਜਾਇ ਪਇਆ ਦੇਸਿ ਲੰਮੈ ॥ ਜਿਨਿ ਕੀਤਾ ਤਿਸੈ ਨ ਜਾਣੀ ਅੰਧਾ
ਤਾ ਦੁਖੁ ਸਹੈ ਪਰਾਣੀਆ ॥੫॥ ੫ ੧੦੨੦
Jami jami marai marai phiri jamai; bahutu sjaaey paiaa days lamai; jin
keeta tisai na jaanee andha ta dukh sahay praaneea (M; 5, SGGS, p 1020).
One who does not remember the Creator, suffers in ignorance; he is
born again and again, dies and is born again; this punishment carries
on for long.
When the body dies the soul is asked to account for the deeds it is given yet another chance by reincarnating.
There is no permanent condemnation to hell as in Semitic religions.
Whenever the soul reforms itself it merges into God. This is possible
by gaining Divine grace:
ਜਿਸ ਨੋ ਨਦਰਿ ਹੋਵੈ ਧੁਰਿ ਤੇਰੀ ॥ ਮਰੈ ਨ ਜੰਮੈ ਚੂਕੈ ਫੇਰੀ ॥ ਸਾਚੇ ਗੁਣ ਗਾਵੈ ਦਿਨੁ ਰਾਤੀ ਜੁਗਿ ਜੁਗਿ
ਏਕੋ ਜਾਤਾ ਹੇ ॥੪॥ ੩ ੧੦੫੨
Jis no nadar hovai dhuri tayri; marai na jamai chookai phayri; saachay
gun gaavai din raatee jugi jugi ayko jaata hay (M: 3, SGGS, p 1052).
One who praises the Lord (Naam Japna) day and night and knows Him
alone is entittled to Divine grace; he is then not reborn to die, his
cycle of reincarnation ends.
Finally it is sincerely requested that those who believe that Gurbani
does not endorse Karma and reincarnation please quote from it. Let us
remember that Gurbani does not mince words; if something is to be
rejected it says so. The examples of this are duality, superstitions,
rituals, jealousy, adultery and so on. Let us not please say that no
nagative can be proved from Gurbani. Of course there is one
significant characteristic; after mentiong a negative thing Gurbani
also tells us what to do about it as may be seen from the quotations
given above. For reference one may see the fourth and thirteenth
Ashpadees of Sukhmani Sahib.

Reincarnation

At the time of birth the soul is given a life-span and role to play in the life he is going to take by the Creator. These are Divine commands. In life he is subjected to numerous temptations that tend to take him away from performing the role. If he is able to resist the temptations and completes the given tasks, he reverts back to merge with God. In case he succumbs to the temptations, he cannot complete the tasks. Also one receives benedictions from the Divine and help from the society. If he does not pay these back fully in life, his account reflects debit. The tasks left incomplete and the debit together have been called

baaki, literally meaning ‘remaining or debit balance’ and he has to be reborn to pay it back. This is reincarnation.


In the discussion below Gurbani, meaning Guru’s word, refers to the hymns in Sri Guru Granth Sahib (SGGS). Page numbers given below in parentheses are of SGGS.The Gurmukhi version also shows the author. For the sake of brevity ‘man’ has been used as a generic term for human beings and equally stands for woman.

Reincarnation and Incarnation.

Reincarnation is the phenomenon of the soul of a living being, on its death giving life to another body. It is different from incarnation which refers to the belief in faiths like Hinduism, and to an extent Christianity, that God or one of the deities takes human form. Hence although reincarnation is etymologically derived from incarnation they are two different concepts.

Reincarnation presupposes that the soul is immortal and does not die with the body. This aspect is accepted by all the Eastern faiths namely Hinduism, Buddhism, Jainism and Sikhism. They all believe that on death of the body the soul enters another body to give life to the latter. This is the process of transmigration of the soul which is not accepted by the Semitic faiths.

Is Reincarnation a Reality?

Monotheistic religions namely Judaism, Islam and Sikhism believe that incarnation is not a reality. It should not therefore be thought that reincarnation also is not because, as brought out above, the two concepts are different.

There are many instances of people describing their past lives. They have been able to identify the places and their relations in the previous birth at places far away from their present location. These indicate that these people have had past lives. It is also in keeping with what the Gurbani teaches, thus:

ਮਾਤ ਪਿਤਾ ਬਨਿਤਾ ਸੁਤ ਬੰਧਪ ਇਸਟ ਮੀਤ ਅਰੁ ਭਾਈ ॥ ਪੂਰਬ ਜਨਮ ਕੇ ਮਿਲੇ ਸੰਜੋਗੀਅੰਤਹਿ ਕੋ ਨ ਸਹਾਈ ॥੧॥ ੫ ੭੦੦
The mother, father, spouse, children, relatives, dear friends and siblings;
they are with you because of association in the previous birth; but they shall be of no assistance at the end (p 700).

ਜੁੜਿ ਜੁੜਿ ਵਿਛੁੜੇ ਵਿਛੁੜਿ ਜੁੜੇ ॥ ਜੀਵਿ ਜੀਵਿ ਮੁਏ ਮੁਏ ਜੀਵੇ ॥ ਕੇਤਿਆ ਕੇ ਬਾਪ ਕੇਤਿਆ ਬੇਟੇ ਕੇਤੇ ਗੁਰ ਚੇਲੇ ਹੂਏ ॥ ਆਗੈ ਪਾਛੈ ਗਣਤ ਨ ਆਵੈ ਕਿਆ ਜਾਤੀ ਕਿਆ ਹੁਣਿ ਹੂਏ ॥ ੧ ੧੨੩੮
People are born, live and die; after dying are born again. They unite, then separate and unite again, they become the fathers of many, and sons of many; Gurus of many and disciples of many; There is no limit to what has gone on in the past or what is yet to come; (p 1238).

Thus from the account of those who can describe their previous lives as well as what the Gurbani says, reincarnation is a reality. Let us study this further.

Aavaagavan (Reincarnation) Prescribed by God.
The expression used in Gurbani for reincarnation is Aavaagavan (ਆਵਾਗਵਨ) which literally means ‘coming and going’ and has been used frequently. Guru Nanak says that incarnation has been prescribed by the Creator:

ਆਵਾ ਗਵਣੁ ਸਿਰਜਿਆ ਤੂ ਥਿਰੁ ਕਰਣੈਹਾਰੋ ॥ ਜੰਮਣੁ ਮਰਣਾ ਆਇ ਗਇਆ ਬਧਿਕੁ ਜੀਉ ਬਿਕਾਰੋ ॥ ੧ ੫੮੦
The Creator, while Himself remaining in one steady state, has prescribed Aavaagavan; births and deaths, coming and going are for those caught up in evil deeds
(p 580)

ਆਵਾ ਗਉਣੁ ਰਚਾਇ ਉਪਾਈ ਮੇਦਨੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਆਇਆ ਤਿਸੁ ਗਣੀ ॥ ੧ ੧੨੮੩
The phenomenon of reincarnation was prescribed when the universe was created. For one who serves the Creator, one birth is enough. (p 1283).

Performing good deeds i.e. carrying out Divine commands keeps one happy in this life and makes the soul acceptable for merger with God after death. In other words one gets the results of his deeds here and in the hereafter:

ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣੇ ॥ ਨਿਰਭਉ ਭਏ ਹਿਰਦੈ ਨਾਮੁ ਵਸਿਆ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਮਨਿ ਭਾਣੇ ॥੩॥ ੫ ੬੧੪
Those who obey the Creator are loved by Him and lose all fear; they are at peace here and accepted in the hereafter; they do not reincarnate (p 614).

ਹਲਤਿ ਸੁਖੁ ਪਲਤਿ ਸੁਖੁ ਨਿਤ ਸੁਖੁ ਸਿਮਰਨੋ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਸਦਾ ਲੀਜੈ ॥ ਮਿਟਹਿ ਕਮਾਣੇ ਪਾਪ ਚਿਰਾਣੇ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਮੁਆ ਜੀਜੈ ॥੧॥ ਰਹਾਉ ॥ ੫ ੬੮੩
By joining holy congregation, long time sins are extinguished and fresh spiritual life infused. Remember the Master continuously; this ensures bliss here and in the hereafter
(p 683).

ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ੫ ੭੩੦
Let not anyone think he will find a place of honor in the hereafter; what becomes of him will be decided based on his deeds. He on whom the Lord Himself bestows the Name-Nectar, leaves here after having accomplished his life, and shall be treated in the hereafter with glory (p 730).

Why Reincarnation?

Reincarnation is a result of failure of the soul to merge with God and results from it being overtaken by evil, lack of good deeds i.e. not being able to complete the assigned tasks. Also what man receives from the Divine and the society and how much he pays back is taken into account. If he pays back less, his account shows ‘baaki’ or debit balance. Unfinished tasks or misdeeds and debit balance are causes for him to be born again or reincarnate. Words alone would not do, consequences of deeds have to be faced:

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥ ੧ ੪
One does not become virtuous or sinner by words alone. The cumulative record of our deeds goes with us. In the spirit of ‘you reap what you sow’, we face consequences of going through reincarnations as decided by the Lord (p 4).

ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਇਹ ਇੰਦ੍ਰੀ ਰਸਿ ਲਪਟਾਧੇ ॥ ਦੀਈ ਭਵਾਰੀ ਪੁਰਖਿ ਬਿਧਾਤੈ ਬਹੁਰਿ ਬਹੁਰਿ ਜਨਮਾਧੇ ॥੩॥ ੫ ੪੦੩
Those in the grip of lust, anger, greed, attachment and sensory pleasures are kept in cycles of many many births by the Creator (p 403).

ਨਿਰਭਉ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾਲਿ ਮਾਇਆ ਰਚਾ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਬਹੁ ਜੋਨੀ ਨਚਾ ॥ ੫ ੧੦੯੯
One who forgets the fearless Lord’s Name and remains engrossed in illusory pursuits,
continues to reincarnate in numerous life forms (p 1099).

In order to dissuade people from the path of evil, Gurbani points out the shame of having to go through life forms which one would like to avoid:

ਸੂਕਰ ਕੂਕਰ ਜੋਨਿ ਭ੍ਰਮੇ ਤਊ ਲਾਜ ਨ ਆਈ ॥ ਰਾਮ ਨਾਮ ਛਾਡਿ ਅੰਮ੍ਰਿਤ ਕਾਹੇ ਬਿਖੁ ਖਾਈ ॥੩॥ ਕਬੀਰ ੬੯੨
Forgetting the nectar of God’s Name you pursue mammon, wouldn’t you be ashamed
taking births like swine and dogs? (p 692
).

Reincarnation is punishment.

As has been discussed above reincarnation is for those souls who cannot achieve merger with God because of their failure to carry out the assigned tasks or having a debit balance. Reincarnation is therefore punishment and denial of permission to return to God. Gurbani puts it thus:

ਜਮਿ ਜਮਿ ਮਰੈ ਮਰੈ ਫਿਰਿ ਜੰਮੈ ॥ ਬਹੁਤੁ ਸਜਾਇ ਪਇਆ ਦੇਸਿ ਲੰਮੈ ॥ ਜਿਨਿ ਕੀਤਾ ਤਿਸੈ ਨ ਜਾਣੀ ਅੰਧਾ ਤਾ ਦੁਖੁ ਸਹੈ ਪਰਾਣੀਆ ॥੫॥ ੫ ੧੦੨੦
The ignorant man forgets the Creator and suffers. He is born and dies to be born again being thus punished for long periods (p 1020).

ਜਿਵ ਆਇਆ ਤਿਵ ਜਾਇਸੀ ਕੀਆ ਲਿਖਿ ਲੈ ਜਾਇ ॥ ਮਨਮੁਖਿ ਮੂਲੁ ਗਵਾਇਆ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੩॥ ੧ ੧੩੩੧
The self oriented soul goes as he came (without benefiting from human birth);
taking with him the consequences of his deeds. He loses whatever virtues he had and is punished in God’s court (p1331).

It is significant that the punishment is not one of permanent condemnation but every birth is a chance to work towards completing the tasks given. It would be just and fair that if the atma does not overcome the shortcomings he would be successively born in more difficult life forms. This also indicates that with improvement in performance the atma will move towards human birth where it can hope to break the cycle of reincarnation and merge back into God. Human beings have the benediction of the sense of discrimination by which they know good from bad. It is also in human birth that one can understand what is expected of him and do it. Only human beings can appreciate Divine virtues and sing God’s praises. It is after going through many life forms mentioned as 8.4 million that one gets human birth:

ਜੋ ਜੋ ਜੂਨੀ ਆਇਓ ਤਿਹ ਤਿਹ ਉਰਝਾਇਓ ਮਾਣਸ ਜਨਮੁ ਸੰਜੋਗਿ ਪਾਇਆ ॥ ਤਾਕੀ ਹੈ ਓਟ ਸਾਧ ਰਾਖਹੁ ਦੇ ਕਰਿ ਹਾਥ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਹਰਿ ਰਾਇਆ ॥੧॥ ੫ ੬੮੬

That is not possible say as an animal, for:

ਚਾਰਿ ਪਾਵ ਦੁਇ ਸਿੰਗ ਗੁੰਗ ਮੁਖ ਤਬ ਕੈਸੇ ਗੁਨ ਗਈਹੈ ॥ ਕਬੀਰ ੫੨੪
An animal has four feet and two hornsbut is dumb; so how does it sing God’s praises? (p 524)

How to escape Reincarnation?
The only way to escape reincarnation is to obey the preordained Divine commands and be a man of God:

ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਫਿਰਹਿ ॥ ਗੋਬਿੰਦ ਲੋਕ ਨਹੀ ਜਨਮਿ ਮਰਹਿ ॥੩॥ ੫ ੨੧੧
There are 8.4 million life forms to go through, but those devoted to God do not reincarnate
(p 211).

ਅਨਿਕ ਜੋਨਿ ਜਨਮੈ ਮਰਿ ਜਾਮ ॥ ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥ ੫ ੨੬੪
The creatures are born, die and are born again into numerous life forms; those who remember God’s commands get their permanent abode (
p 264).


As may be seen from the above reincarnation as a result of the soul not being able to
achieve merger with the Creator is a reality.

Karma

KARMA


Note: This study is based on Gurbani or Guru’s Word as contained in Sri Guru Granth Sahib (SGGS) and all pages in parentheses are thereof. The original in Gurmukhi also shows the author e.g. the numeral ੫ means the Fifth Guru.
Karma which literally means ‘deeds’, covers both physical and mental actions as also their consequences. It represents the phenomenon of cause and effect in the present and future lives, the latter in case of reincarnation. Karma is based on the principle of ‘you shall reap what you sow’. Gurbani often uses the metaphor of the agricultural field to explain the phenomenon showing from both the positive and negative angles of resultant pleasure or pain:

ਕਰਮ ਧਰਤੀ ਸਰੀਰੁ ਜੁਗ ਅੰਤਰਿ ਜੋ ਬੋਵੈ ਸੋ ਖਾਤਿ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰੇ ਮਨਮੁਖ ਸਦਾ ਭਵਾਤਿ ॥੫॥ ੫ ੭੮
In this age the body is the soil and deeds are the seeds; whatever is sown is reaped. The devotees receive honor, the self oriented wander hither and thither for ever (p 78).
ਦਾਨੰ ਪਰਾ ਪੂਰਬੇਣ ਭੁੰਚੰਤੇ ਮਹੀਪਤੇ ॥ ਬਿਪਰੀਤ ਬੁਧ੍ਯ੍ਯੰ ਮਾਰਤ ਲੋਕਹ ਨਾਨਕ ਚਿਰੰਕਾਲ ਦੁਖ ਭੋਗਤੇ ॥੨੪॥ ੫ ੧੩੫੬
The earth’s kings enjoy the results of past virtuous deeds; those with opposite mind harm others and suffer (p 1356).

Gurbani uses the expressions ਪੂਰਬ ਜਨਮ (Poorab Janam) meaning prior birth, ਪੂਰਬ ਕਰਮ (Poorab Karam) meaning ‘prior deeds’ and ਪਇਐ ਕਿਰਤ (Paeiai kirt), meaning ‘under the influence of past thoughts and deeds’, to describe the phenomenon of Karma thus:
ਪੂਰਬਿ ਜਨਮਿ ਪਰਚੂਨ ਕਮਾਏ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ਰਸੁ ਗਾਵੈ ਰਸੁ ਵੀਚਾਰੇ ॥੭॥ ੪ ੯੮੨
With bits of virtuous deeds in past lives man develops love for God and with the Guru’s grace, receives the Naam nectar, sings the Naam and contemplates on It (p 982).
ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਪਇਐ ਕਿਰਤਿ ਕਮਾਇ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਿਉ ਮੇਟੀਐ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ॥ ੧ ੫੯
Man goes through births and deaths acting under the influence of past deeds: the account of past deeds cannot be erased as it is written under Divine command (p 59).

The influences are caused by environment and experiences like association with other people or places, literature read and television or other programs seen. These influences stick to the human soul, who carries them with him during a current life cumulatively and on reincarnation, if applicable. Thus not only are the consequences of past thoughts and deeds to be faced but further deeds are influenced by them. This continues as long as the soul keeps reincarnating. It also means that man can modify the accumulated consequences at any time by his deeds. It is not the physical body but the human soul that is subject to influences. The soul is pristine in nature when he enters the body but by his association with the body now becomes the body-soul and is referred to as the mind (ਮਨ). Whatever man does through his organs are commands received from the soul. Thus it is the soul colored by influences that is responsible for the deeds and their consequences. This may be explained taking the example of ego, which is a very strong affliction, thus:
ਹਉਮੈ ਏਹਾ ਜਾਤਿ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਹਉਮੈ ਏਈ ਬੰਧਨਾ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥ ਹਉਮੈ ਕਿਥਹੁ ਊਪਜੈ ਕਿਤੁ ਸੰਜਮਿ ਇਹ ਜਾਇ ॥ ਹਉਮੈ ਏਹੋ ਹੁਕਮੁ ਹੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਹਿ ॥ ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ ॥੨॥ ੧ ੪੬੬
One with egoistic nature acts in ego; this ego becomes the bondage and accompanies on reincarnation again and again. Now where this ego comes from and how can it be got rid of? Answer: Ego comes according to the law of nature i.e. Divine command (ਹੁਕਮ), one with ego reincarnates and takes the ego with him. Ego is a lasting affliction but the cure also lies in it. If the Lord bestows His grace, one follows the Guru’s word, overcomes ego and avoids suffering (p 466).

Proceeding further, the virtuous enjoy comforts here and receive honor in the hereafter:
ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣੇ ॥ ਨਿਰਭਉ ਭਏ ਹਿਰਦੈ ਨਾਮੁ ਵਸਿਆ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਮਨਿ ਭਾਣੇ ॥੩॥ ੫ ੬੧੪
Those who remember Naam (Divine commands) are loved by the Lord and live fearlessly; they are comfortable here, receive honor in the hereafter and are not subjected to cycles of birth and death (p 614).
One whose deeds are virtuous does not reincarnate, and merges with God:
ਪੂਰਬ ਕਰਮ ਅੰਕੁਰ ਜਬ ਪ੍ਰਗਟੇ ਭੇਟਿਓ ਪੁਰਖੁ ਰਸਿਕ ਬੈਰਾਗੀ ॥ ਮਿਟਿਓ ਅੰਧੇਰੁ ਮਿਲਤ ਹਰਿ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸੋਈ ਜਾਗੀ ॥ ੫ ੨੦੪
When the seeds of prior deeds sprout one meets the loving but detached Lord; darkness of the mind goes and one is awakened from the sleep of many births (p 204).
On the other hand one who indulges in vice, reincarnates into life forms he would not like to:
ਸੂਕਰ ਸੁਆਨ ਗਰਧਭ ਮੰਜਾਰਾ ॥ ਪਸੂ ਮਲੇਛ ਨੀਚ ਚੰਡਾਲਾ ॥ ਗੁਰ ਤੇ ਮੁਹੁ ਫੇਰੇ ਤਿਨ੍ਹ੍ਹ ਜੋਨਿ ਭਵਾਈਐ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਆਈਐ ਜਾਈਐ ॥੫॥ ੧ ੮੩੨
Those who turn away from the Guru, go through cycles of reincarnation in life forms like the swine, dogs, donkeys, cats, beasts, outcasts, those considered low, and barbarians; they remain in bondage and keep coming and going (p 832).

The following two examples represent the deeds that bring negative results:
ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥ ੧ ੭੯੧
Not being able to savor the Shabad (Guru’s Word), nor being imbued in Naam (God’s virtues), and arrogance in speech, result in indignity; but one does these based on past deeds which no one can erase (p 791).
ਸਾਕਤੀ ਪਾਪ ਕਰਿ ਕੈ ਬਿਖਿਆ ਧਨੁ ਸੰਚਿਆ ਤਿਨਾ ਇਕ ਵਿਖ ਨਾਲਿ ਨ ਜਾਈ ॥ ਹਲਤੈ ਵਿਚਿ ਸਾਕਤ ਦੁਹੇਲੇ ਭਏ ਹਥਹੁ ਛੁੜਕਿ ਗਇਆ ਅਗੈ ਪਲਤਿ ਸਾਕਤੁ ਹਰਿ ਦਰਗਹ ਢੋਈ ਨ ਪਾਈ ॥੫॥ ੪ ੭੩੪
The self oriented use unfair means to gather undeserved wealth, but it does not accompany even one step on death; they suffer in life, leave the wealth here, and do not get honor in the hereafter (p 734).

The decision on how one will be treated rests with the Creator:
ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥ ੧ ੧੨੯੦
The tree of transitory world grows depending on deeds; it bears fruits that may be ambrosia (comfort) or poison (pain); the Creator decides who is to get which fruit (p 1290).

Man thus enjoys or suffers the consequences of his own deeds. It is common experience that when they are favorable he boasts of achievement but when unfavorable, tries to blame either some one else or his luck. However the Lord is entirely just and man must accept that he gets what he deserves:
ਜਬ ਕਛੁ ਪਾਵੈ ਤਬ ਗਰਬੁ ਕਰਤੁ ਹੈ ॥ ਮਾਇਆ ਗਈ ਤਬ ਰੋਵਨੁ ਲਗਤੁ ਹੈ ॥੧॥ ਰ ੪੮੭
Man shows vanity when he achieves something but starts crying when wealth is lost (p 487). ਦਦੈ ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ ॥ ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥੨੧॥ ੧ ੪੩੩
I should not blame others but only my deeds for whatever happens to me; I received the consequences of what I did; it is not right to blame others (p 433).
ਹਲਤਿ ਸੁਖੁ ਪਲਤਿ ਸੁਖੁ ਨਿਤ ਸੁਖੁ ਸਿਮਰਨੋ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਸਦਾ ਲੀਜੈ ॥ ਮਿਟਹਿ ਕਮਾਣੇ ਪਾਪ ਚਿਰਾਣੇ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਮੁਆ ਜੀਜੈ ॥੧॥ ਰਹਾਉ ॥ ੫ ੬੮੩
Continuously remember the Master’s Naam (Virtues) for comfort here, in the hereafter, and for ever. Participate in Sadh Sangat (Holy congregation), this way sins committed over long periods are washed and one is spiritually revived; Pause; (p 683).

It is important to remember that one has to face the consequences not only of the deeds but also of the thoughts, e.g:
ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲ ਨਾਹੀ ਚੀਤੁ ॥ ੫ ੨੭੮
When one considers some as friends and others as enemies, his mind becomes restless (p 278). ਪਰ ਕਾ ਬੁਰਾ ਨ ਰਾਖਹੁ ਚੀਤ ॥ ਤੁਮ ਕਉ ਦੁਖੁ ਨਾਹੀ ਭਾਈ ਮੀਤ ॥ ੫ ੩੮੬
If you do not wish ill for others, you will not suffer (p 386).

The concept of Karma answers many questions which otherwise seem difficult. Let us consider some of them. A question is often asked as to why does the merciful God let people suffer, or why do people seeming to do good deeds go through suffering? Those asking such questions also ask “why is God so cruel”? Since karma envisages that whatever God awards to man is a based on his deeds, God should be considered just, not cruel. As mentioned above, at any point of time man faces the accumulated consequences of his deeds. That means that the consequences are modified by later deeds. So a person who seems to have done nothing wrong in the present life would probably be suffering for the past deeds; suffering would have been far greater if he had not done good deeds in the present life. There is also a view that the concept of Karma is a way to instill fear and get acceptance for God’s powers. This supposes that God is arbitrary. However since the consequences are based on deeds, karma can be controlled and modified by man through his deeds. Guru Nanak says:
ਹੁਕਮਿ ਚਲਾਏ ਆਪਣੈ ਕਰਮੀ ਵਹੈ ਕਲਾਮ ॥ ਨਾਨਕ ਸਚਾ ਸਚਿ ਨਾਇ ਸਚੁ ਸਭਾ ਦੀਬਾਨੁ ॥੨॥ ੧ ੧੨੪੧
God is just and delivers true justice; His pen that writes the commands moves based on man’s deeds (p 1241).

This writer was asked another question, “If all suffering is according to deeds, did the Fifth and Ninth Sikh Gurus lose their lives for bad deeds”? It must be stated at the outset that what the two Guru Sahiban went through was predestined; nothing happens without God’s commands. But it should not be thought that something bad happened to them. They had been chosen by God to do something that changed the course of history. Suffering is always attributed to helplessness. In the case of the Gurus they not only did nothing to escape what they went through, but in fact offered themselves for it. Can one think of another example in history where someone went to offer himself as sacrifice for the cause of others as the Ninth Guru did? It was done by Hukam (Divine command) and a result of good deeds that qualified them to do what they did. One should not be under the delusion that Karma always leads to something bad. No, reward is also based on Karma and what better reward than being chosen to offer oneself for the supreme sacrifice for the cause of the downtrodden in the spirit of:
ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਕ ੧੧੦੫
He who fights for the downtrodden is a brave warrior (p 1105).

The Fifth, Ninth, Tenth Gurus, the four sons of the Tenth Guru and innumerable Sikhs gave the supreme sacrifice without hesitation. They all followed the teaching of the Fifth Guru:
ਦੁਖੁ ਨਾਹੀ ਸਭੁ ਸੁਖੁ ਹੀ ਹੈ ਰੇ ਏਕੈ ਏਕੀ ਨੇਤੈ ॥ ਬੁਰਾ ਨਹੀ ਸਭੁ ਭਲਾ ਹੀ ਹੈ ਰੇ ਹਾਰ ਨਹੀ ਸਭ ਜੇਤੈ ॥੧॥ ੫ ੧੩੦੨
There is no pain; only comforts for one who sees only the One God with his eyes; There is none evil; all are good, there is no defeat only victory (p 1302).

They were able to do that because:
ਪ੍ਰਥਮੇ ਮਿਟਿਆ ਤਨ ਕਾ ਦੂਖ ॥ ਮਨ ਸਗਲ ਕਉ ਹੋਆ ਸੂਖੁ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰ ਦੀਨੋ ਨਾਉ ॥ ਬਲਿ ਬਲਿ ਤਿਸੁ ਸਤਿਗੁਰ ਕਉ ਜਾਉ ॥੧॥ ੫ ੩੯੫
The first thing that happens to one who is bestowed Naam by the Guru is that he is not subject to physical pain; his mind stays peaceful; I am sacrifice to such a Satguru (p 395).

This then is the approach of Sikhi to Karma. One should accept that everything depends on one’s deeds, act accordingly and at the same time pray that he is spared from the reincarnation.
ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਖੇਤ ਹੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥ ਅਬ ਕੀ ਬਾਰ ਬਖਸਿ ਬੰਦੇ ਕਉ ਬਹੁਰਿ ਨ ਭਉਜਲਿ ਫੇਰਾ ॥੩॥੭॥ ਕ ੧੧੦੪
O holy men, settle the account (of good deeds and bad in this life), and pray for forgiveness so that the soul does not take birth in the terrifying world ocean
(p 1104).

Rawel Singh


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