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.