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