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 Gurbmukhi also shows the author e.g. the numeral ੫ means the Fifth Guru.

Karma is the phenomenon of cause and effect. Karma literally means ‘deeds’ and covers both physical and mental actions. It is based on the principle of ‘you shall reap what you sow’ and covers both the positive and negative actions and their consequences in the form of resultant pleasure and pain respectively. For example:

Gurbani, the guru’s word, often uses the metaphor of the agricultural field to explain this phenomenon thus:

ਕਰਮ ਧਰਤੀ ਸਰੀਰੁ ਜੁਗ ਅੰਤਰਿ ਜੋ ਬੋਵੈ ਸੋ ਖਾਤਿ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰੇ ਮਨਮੁਖ ਸਦਾ ਭਵਾਤਿ ॥੫॥੧॥੪॥

Karam ḏẖarṯī sarīr jug anṯar jo bovai so kẖāṯ. Kaho Nānak bẖagaṯ sohėh ḏarvāre manmukẖ saḏā bẖavāṯ. ||5||1||4||

(Antar-i) in this (jug) age, (sareer-u) the body and its (karam) deeds are like an agricultural field; (jo) what one (bovai) sows (so) that (khaat-i = eats) reaps.

(Bhagat) obedient devotees (sohah-i = look good) are glorified while (manmukh) the self-willed persons are ever (bhavaat-i) kept in cycles – of reincarnation. 5. 1. 4.

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. The positive aspect is described thus:

ਪੂਰਬਿ ਜਨਮਿ ਪਰਚੂਨ ਕਮਾਏ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ਰਸੁ ਗਾਵੈ ਰਸੁ ਵੀਚਾਰੇ ॥੭॥ ੪ ੯੮੨

One who has gathered virtuous deeds bit by bit in past lives shows love for Divine virtues in the present life;
and with the Guru’s grace, receives the Naam nectar within, sings and contemplates on Divine virtues – and lives by them – experiencing joy and peacein life, and union with the Creator on death. 7. (p 982).

And the negative aspect thus:

ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਪਇਐ ਕਿਰਤਿ ਕਮਾਇ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਿਉ ਮੇਟੀਐ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਛੁਟੀਐ ਗੁਰਮਤਿ ਮਿਲੈ ਮਿਲਾਇ ॥੭॥ ੧ ੫੯

Under the influence of (Paeiai kirt) past – evil – deeds the mortals continue with them and remain in cycles of births and deaths.
This (principle) is preordained by God and cannot be erased.
Freedom from cycles of reincarnation is not possible without emulating virtues; union with the Creator is made possible through the guru’s teachings. 7. (p 59).

The verse below covers both aspects:

ਦਾਨੰ ਪਰਾ ਪੂਰਬੇਣ ਭੁੰਚੰਤੇ ਮਹੀਪਤੇ ॥ ਬਿਪਰੀਤ ਬੁਧ੍ਯ੍ਯੰ ਮਾਰਤ ਲੋਕਹ ਨਾਨਕ ਚਿਰੰਕਾਲ ਦੁਖ ਭੋਗਤੇ ॥੨੪॥ ੫ ੧੩੫੬

The earth’s kings enjoy the status as a results of past virtuous deeds;
on the other hand those with misguided minds harm others and suffer for long says Nanak. 24. (p 1356).

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, which carries them with it during the current life cumulatively and to the next on reincarnation, if applicable. It is important o understand that 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 the humans can modify the accumulated consequences by their deeds. As may be seen it is not the physical body but the soul that is subject to influences.

Let us understand how the soul is affects life and vice versa. While it brings the past influences from the past birth, by its association with the body it becomes the body-soul and is referred to as the mind (ਮਨ). Whatever a person does through his/her organs is in compliance with commands received from the soul. Further, experience of the sensory organs of the body is passed on to the body soul in the form of positive influences like dutifulness and love or negative ones like succumbing to temptations to indulge in vices. Thus it is the soul colored by influences that is responsible for the deeds and hence 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 ॥ ੨ ੪੬੬

One with egoistic nature acts in ego;
this ego becomes the bondage, results in, and accompanies on, reincarnation again and again.
Question: where does 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/her. (p 466).

Proceeding further, virtuous people overcome vices, enjoy comforts and receive honor in the hereafter by way of attaining union with the Creator:

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 to live by Naam (Divine virtues and commands) are loved by the the Almighty and live fearlessly;
they are comfortable here, receive honor in the hereafter and are not subjected to cycles of birth and death. 3. (p 614).

One whose accumulated deeds – past and current – are virtuous merges with the Creator and does not reincarnate:

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 finds a person – the guru – who is is imbued with Divine love and yearns for the Creator;
with the guru’s teachings darkness/ignorance of the mind goes and one finds the Creator within; the destiny lying dormant awakens and yearning, for union with the Creator lying unfulfilled for many births, is fulfilled. (p 204).

On the other hand one who indulges in vices reincarnates into life forms s/he would not like to be:

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 and barbarians; they remain in bondage and keep coming and going i.e. reincarnating (p 832).

The following two are further examples 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

Neither being able to savor the Shabad (Divine commands), nor being imbued in Naam (Divine virtues),
and being arrogant in speech, result in being denied Divine grace leading to frustration;
one does these based on past deeds which no one can erase, says Nanak (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

Those who turn away from the Creator – i.e. ignore Divine commands or laws of nature – use unfair means to gather undeserved wealth, but it does not accompany for even one step on death;
they suffer in life, leave the wealth here, and in the Divine court they do not get support for union with the Creator (p 734).

The decision on what consequences one’s deeds will attract rests with the Creator:

ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥ ੧ ੧੨੯੦

The world-play is a tree of deeds; on it grow fruits which may be sweet or poisonous i.e. of comforts or suffering;
the Creator decides what fruit who is to eat i.e. IT decides the consequences – rewards or punishment (p 1290).

There is a view that the fear of punishment based on the concept of Karma is a way to instill fear and get acceptance for Divine powers. This supposes that the Almighty is arbitrary but it is not so because according to Karma every thing depends on how the creatures act.
A person thus gets pleasures or pain as consequences of his/her own deeds. It is common experience that when they are favorable one boasts of achievement but when unfavorable, tries to blame either some one else or his luck. However the Almighty is entirely just and one must accept that s/he gets what is deserved. The verses given below bring out this aspect.

ਜਬ ਕਛੁ ਪਾਵੈ ਤਬ ਗਰਬੁ ਕਰਤੁ ਹੈ ॥ ਮਾਇਆ ਗਈ ਤਬ ਰੋਵਨੁ ਲਗਤੁ ਹੈ ॥੧॥ ਰ ੪੮੭

Man feels proud 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. Dwell on this and contemplate. 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. The guru says:

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).

Gurbani also says:

ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਇਸੁ ਜੰਤੈ ਵਸਿ ਕਿਛੁ ਨਾਹਿ ॥ ੫ ੭੭

The Creator IT-self makes us do good and bad deeds; noting is under the control of the creature. (P 77).

The concept of Karma answers many questions which otherwise seem difficult. One such question arises from the last verse above as to why the Creator would make the creatures act in evil. The answer lies in understanding that in the Creator’s scheme of things every thing happens according to laws of nature and Karma – you reap what you sow – one of them. So the wrong or evil deeds are done by the creatures not that the Creator wants them to be done but because of the soul’s Karma.

A question is often asked is as to why the merciful God lets 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 the Creator awards to a person is a based on his/her deeds, IT should be considered just, not cruel. Guru Nanak says:

ਹੁਕਮਿ ਚਲਾਏ ਆਪਣੈ ਕਰਮੀ ਵਹੈ ਕਲਾਮ ॥ ਨਾਨਕ ਸਚਾ ਸਚਿ ਨਾਇ ਸਚੁ ਸਭਾ ਦੀਬਾਨੁ ॥੨॥ ੧ ੧੨੪੧

The Almighty is just and delivers true justice; the pen that writes the commands moves based on the creature’s deeds;
The Eternal Master is just and true justice is administered in Divine court (p 1241).

As mentioned above, at any point of time one faces the accumulated consequences of his/her deeds. That means 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 s/he had not done good deeds in the present life.

This writer was asked another question, “If all suffering is according to deeds, did the Fifth and Ninth Sikh Gurus lose their lives because of bad past deeds”? It must be stated at the outset that what the two Gurus went through was predestined; nothing happens without Divine commands. But it should not be thought that something bad happened to them. Both of them had been chosen by the Almighty to do things that changed the course of history. Suffering is always attributed to helplessness. In the case of both 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 past good deeds which qualified them firstly to be gurus and secondly 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 Creator 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 adore such a true guru (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 s/he is spared from the reincarnation. Bhagat Kabir says:

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 have to take birth again be caught in the world ocean (p 1104).

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