The question of who controls human actions is often discussed in the context of religious teachings as well as otherwise. One view is that every man (or woman) decides the course of action, some times after seeking counsel.

According to the other view that God controls the actions of all. He is omnipresent and omniscient; He knows before hand what is to happen next and guides man’s actions. Man’s responsibility for his deeds is part of ethics and common to all religions.

In Hindu religion performing one’s duty is mandated. In the Bhagwad Gita the third chapter deals with Karam-Yoga (meaning union through performance of duty) and emphasizes on such performance without having the fruits of action in mind. Krishna tells Arjuna:
Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work (Gita 3:8).

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme (Gita 3:19)

The Old Testament which is accepted by the Jews and Christians says:
Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert (Psalms 28:4).
Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done (Genesis 20:9).
However the Christian apostle Paul in an attempt to override the Law of Moses in the Old Testament says in his epistle in the New Testament:
Therefore we conclude that a man is justified by faith without the deeds of the law (Romans 3:28).
According to this the New Testament teaches that faith in Jesus overrides the necessity for good deeds. Christianity however still supports the concept of judgment day.
Islam lays stress on performance and avoidance of good and evil deeds respectively. Its holy book the Quran says:
Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise (Quran 18:107).

They shall have a bed of hell-fire and from above them coverings (of it); and thus do We reward the unjust (Quran 7:41).

The Quran also says that God keeps those, on whom He shows mercy, away from evil:
And keep them from evil deeds, and whom Thou keepest from evil deeds this day, indeed Thou hast mercy on him, and that is the mighty achievement (Quran 40:9).

According to Sikh teachings Dharam or dutifulness is a basic virtue and means to perform one’s role well in which one is placed. Dharam or Dharma also means righteousness. Out of the five stages of spiritual development given in Jap Ji Sahib, mandated to be recited by the Sikhs every morning, Dharam Khand i.e. the Realm of Duty is the first.

Gurbani, the Guru’s teachings which is the basis of the Sikh faith says that human beings are responsible for their deeds:
ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥
ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥
ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥
ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥ ੧ ੪
The virtuous and evil are not for saying;
Every one is judged by deeds which are recorded and go with the soul;
Man reaps what he sows;
Reincarnation is decided according to Hukam i.e. the laws of nature (M: 1, SGGS, p 4).

Gurbani also says that every deed is directed by God. This is elucidated by the metaphor of a musical instrument thus:
ਉਦਮ ਮਤਿ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਜਿਉ ਪ੍ਰੇਰੇ ਤਿਉ ਕਰਨਾ ॥
ਜਿਉ ਨਟੂਆ ਤੰਤੁ ਵਜਾਏ ਤੰਤੀ ਤਿਉ ਵਾਜਹਿ ਜੰਤ ਜਨਾ ॥੧॥ ੪ ੭੯੮-੯੯
Counsel for action is given by God; man acts as He motivates;
Man obeys the way a musical instrument responds to the musician (M: 4, SGGS, p 798-99).

This applies to all deeds and also to duality of good or bad deeds, life and death, and man’s perception of being away from God.
ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਦੁਹੁ ਵਿਚਿ ਹੈ ਸੰਸਾਰੁ ॥
ਚੰਗੈ ਮੰਦੈ ਆਪਿ ਲਾਇਅਨੁ ਸੋ ਕਰਨਿ ਜਿ ਆਪਿ ਕਰਾਏ ਕਰਤਾਰੁ ॥੨॥ ੩ ੯੫੦
God alone is eternal and unchanging; the world is caught in duality;
People engage in virtue or evil as He directs (M: 3, SGGS, p 950).

To explain this Guru Nanak quotes God:
ਸਭਿ ਘਟ ਮੇਰੇ ਹਉ ਸਭਨਾ ਅੰਦਰਿ ਜਿਸਹਿ ਖੁਆਈ ਤਿਸੁ ਕਉਣੁ ਕਹੈ ॥
ਜਿਸਹਿ ਦਿਖਾਲਾ ਵਾਟੜੀ ਤਿਸਹਿ ਭੁਲਾਵੈ ਕਉਣੁ ॥
ਜਿਸਹਿ ਭੁਲਾਈ ਪੰਧ ਸਿਰਿ ਤਿਸਹਿ ਦਿਖਾਵੈ ਕਉਣੁ ॥੧॥ ੧ ੯੫੨
All bodies belong to me and I am present in all;
If I keep some one away how can any one guide him?
And one whom I show the path, how can he be misled?
If I send one on the wrong path who can show him the path? (M: 1, SGGS, p 952).

Many people say that this amounts to God micromanaging man which could not be the case. Those who hold this view say that every man (or woman) decides what to do in a given situation. This is borne out by the experience that different people act in different ways in similar situations. If one God guides all, their actions should be similar. Also God could not be guiding tyranny and transgression, compassionate as He is. Again if every thing is decided by God where is the need for man to plan and execute so as to get optimum results? But there will then be no development. Or why has mankind been bestowed intellect and ability to discern in the first place if he is not to use it? And finally if God guides every action why do religions teach that man is accountable for his deeds. That is what the Judgment Day in Semitic faiths and duties of Dharam Rai in Eastern religions are about. These questions seem legitimate and relevant in real life.

Gurbani explains that human deeds are influenced by two factors, the concerned person’s nature and Divine commands. Both represent laws of nature. Let us first discuss the latter.

Divine commands being the laws of nature means every thing should happen in a natural way. Accordingly man should act in a manner to play his role well where he is placed at a point in time. This is obeying Hukam i.e. Divine commands or God’s will.

This also defines virtue and evil, Paap and Punn. Obedience to laws of nature is virtue and disobedience is evil. The Sikh concept of virtue and evil thus is not based on any dogma or superstition but deeds. That is why Guru Nanak says that the virtuous and evil are not for saying but depend on deeds as described above.

Receiving, and living by, Divine commands may be understood this way; God is present in the mind. A person who is conscious of this will always act in God-consciousness i.e. according to Divine will or Hukam. If this is to be called micromanagement, it is so.

Ordinary mortals are not able to understand Divine commands so guidance of the Guru is necessary. It has accordingly been mandated in Gurbani. For a Sikh therefore obedience to God’s and Guru’s commands is essential. In fact a Sikh accepts the Guru’s word as coming from the Creator. The fourth Guru says:
ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ ੪ ੩੦੮
Believe in the Words of the Satguru O Gursikhs, the Creator Himself makes him say these (M: 4, SGGS, p 308).

It is common experience that different persons react to similar situations differently. This depends on every individual mindset. What is mind? Mind is the human soul as conditioned by the experiences in past and present lives. Gurbani calls this Paeiai Kirt (ਪਇਐ ਕਿਰਤਿ) or effect of past deeds and is akin to Karma. It not only means having to face consequences of deeds but also acting under instructions of the mind conditioned by them.

The influences of past actions may be positive or negative that is virtuous or evil. A soul with credit of virtuous deeds merges with God but that with evil credit continues to wander until it is able to reform itself and be relieved of evil influences. Guru Nanak says:
ਬੰਧਨ ਬੰਧਿ ਭਵਾਏ ਸੋਇ ॥
ਪਇਐ ਕਿਰਤਿ ਨਚੈ ਸਭੁ ਕੋਇ ॥ ੧ ੪੬੫
God makes those in bondage of evil to keep reincarnating;
And they keep acting under the influence of past deeds (M: 1, SGGS, p 465).

The second Guru elucidates on this taking the evil of ego as an example, and how one can get rid of ills of the past:
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॥ ੨ ੪੬੬
Man acts in ego when his nature is egoistic;
Ego is bondage that causes reincarnation and accompanies from birth to birth;
(Question) How and whence does ego develop and how can it be shed?
(Answer) It is Hukam that ego of the past accompanies from one life to the next;
Ego is a chronic affliction, but the cure also lies in it;
If the Lord bestows His mercy one acts on the guru’s word;
This is how one rids of the affliction (M: 2, SGGS, p 466).

The fifth Guru explains this in respect of those who vilify others:
ਜਨਮ ਜਨਮ ਕੀ ਮਲੁ ਧੋਵੈ ਪਰਾਈ ਆਪਣਾ ਕੀਤਾ ਪਾਵੈ ॥
ਈਹਾ ਸੁਖੁ ਨਹੀ ਦਰਗਹ ਢੋਈ ਜਮ ਪੁਰਿ ਜਾਇ ਪਚਾਵੈ ॥੧॥
ਨਿੰਦਕਿ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥
ਪਹੁਚਿ ਨ ਸਾਕੈ ਕਾਹੂ ਬਾਤੈ ਆਗੈ ਠਉਰ ਨ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥
ਕਿਰਤੁ ਪਇਆ ਨਿੰਦਕ ਬਪੁਰੇ ਕਾ ਕਿਆ ਓਹੁ ਕਰੈ ਬਿਚਾਰਾ ॥
ਤਹਾ ਬਿਗੂਤਾ ਜਹ ਕੋਇ ਨ ਰਾਖੈ ਓਹੁ ਕਿਸੁ ਪਹਿ ਕਰੇ ਪੁਕਾਰਾ ॥੨॥ ੫ ੩੮੦-੮੧
The slanderer washes the accumulated dirty linen of others and suffers for his deeds;
He has no comfort here, is not accepted by God and suffers hell (reincarnation);
A slanderer wastes human birth;
Achieves nothing and does not find a place in the hereafter; Pause:
But what can the poor man do? This is a result of his past deeds;
He may ask for help but is not accepted any where and is frustrated (M: 5, SGGS, p 380-81).

Being able to understand Divine commands directly or through the Guru can happen only in human birth.

Our actions are determined by Hukam, but if we make use of human birth to learn, we can correct the course:
ਹੁਕਮੇ ਕਰਮ ਕਮਾਵਣੇ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਉ ॥
ਹੁਕਮੇ ਦਰਸਨੁ ਦੇਖਣਾ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥
ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ ॥੫॥ ੩ ੬੬
Man acts according to Hukam based on past deeds;
He goes where directed and may reach God;
By Hukam Naam abides in the mind and the soul merge in God (M: 3, SGGS, p 66).

A question is often asked that if God controls all actions does it mean that the martyrdoms of the fifth and ninth Sikh Gurus, the sons of the tenth Guru and innumerable Sikhs were mandated by Him? If it is so does it mean they were punished for their past deeds? We should then not blame the Mughals or others for them.

Let us first understand that consequences of deeds may be positive or negative. We know from history that the Gurus were not killed; they chose to sacrifice themselves for the cause they held dear. They could have escaped if they were prepared to compromise their faith. This also applies to the tenth guru’s sons and the Sikhs. Talking of the Gurus, was it their Karma? Yes it was. Firstly it was their Karma that made them Gurus. Secondly they were destined to play that role of offering sacrifice and chose to play it. Their martyrdoms changed the course of history. That it was destined is clear from the fact that Guru Tegh Bahadur although fit to be a Guru was not bestowed the position of the seventh Guru by his father the sixth Guru – he became the ninth Guru later. Why? Simply because he was to receive martyrdom at a given point in time. The Creator’s acts are unfathomable but one can understand a bit from history.

Let us also appreciate that death is not punishment; it is the logical culmination of life. Every one who is born has to die after he or she has consumed the allotted breaths. The only difference may be whether the death is peaceful or painful.

In all cases when God wants to give some one painful death He uses others as instruments and does not Himself take the blame for it. Guru Nanak describes how God desired to punish some people in India for putting up with poor governance by the Lodis, and used the Mughal Babur as a tool:
ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥
ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥ ੧ ੩੬੦
Having secured Kuraasaan, Babur created terror in India;
the Creator not taking blame Himself used the Mughals as the messengers of death (M: 1, SGGS, p 360).

Another interesting question arises; since God wanted it, was Babur justified in creating terror? No he was not and Guru Nanak had prophesied that the Mughals would suffer for that. This happened in the form of Babur’s son Humayun being defeated by Sher Shah Suri in 1540 CE:
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥੨॥੩॥੫॥ ੧ ੭੨੩
They came in 1578 and shall go in 1597 CE when a warrior shall rise;
Nanak is not afraid to tell the truth at the right time (M: 1, SGGS, p 723).

The Mughals came in Samvat 1578 (1521 CE) and were defeated in 1597 (1540 CE). The Mughal rule continued later but brothers were After each other’s blood and Aurangzeb imprisoned hi own father, Shahjahan.

God does not exonerate those who do such things even if He desired that they act that way. For such roles He chooses those who have alienated themselves from Him by their conduct. He makes them to go further off track and then punishes them to make them realize their follies:
ਜਿਸ ਨੋ ਆਪਿ ਖੁਆਏ ਕਰਤਾ ਖੁਸਿ ਲਏ ਚੰਗਿਆਈ ॥ ੧ ੪੧੭
One whom the Creator desires to keep away from Himself
He deprives him of goodness (M: 1, SGGS, p 417).

So those who did these things were put on the wrong track by the Creator Himself because He wanted to punish them.

As may be seen there are two aspects to this. One of human nature and the other that God takes away goodness from people, whom He wants to punish. By their deeds in past and current lives they have accumulated so much vice in their nature that God does not want them near Him.

However Gurbani explains that the misguided are also children of God so He does not keep them away from Him permanently. He gives them opportunities to reform themselves through Reincarnation.

As may be seen reincarnation is at once punishment and opportunity. It is punishment because the soul is denied union with the Creator, and opportunity for it to reform itself.

Guru Nanak describes the types of people God does not want to meet? These are people who show that they want to follow the right path, and are shown by the Guru, but still go their own way. They are called Manmukhs, the self oriented:
ਮਨਮੁਖੁ ਜੇ ਸਮਝਾਈਐ ਭੀ ਉਝੜਿ ਜਾਏ ॥
ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਛੂਟਸੀ ਮਰਿ ਨਰਕ ਸਮਾਏ ॥੫॥ ੧ ੪੨੦
Even if a self-oriented person is guided, he will go off track;
He needs to understand that
Without following Naam he cannot escape and suffers hell (M:1, SGGS, p 420).

Guru Nanak explains the way out:
ਆਵਣੁ ਜਾਵਣੁ ਤਉ ਰਹੈ ਪਾਈਐ ਗੁਰੁ ਪੂਰਾ ॥ ਰਾਮ ਨਾਮੁ ਧਨੁ ਰਾਸਿ ਦੇਇ ਬਿਨਸੈ ਭ੍ਰਮੁ ਕੂਰਾ ॥੨॥===
ਜਨਮ ਮਰਣ ਦੁਖ ਮੇਟਿਆ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰੇ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਪੂਰਾ ਗੁਰੁ ਤਾਰੇ ॥੮॥ ੧ ੪੨੨
Reincarnation is avoided if one meets the perfect guru;
He imparts Naam and banishes delusion;
Remembering God’s Naam one no longer keeps dying and being reborn;
Following the true Guru one does not forget Alkal Purakh and is saved (M: 1, SGGS, p 422).

This is how one who seeks out the true Guru and follows him is reformed:
ਸਿਖ ਕੀ ਗੁਰੁ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰੈ ॥
ਗੁਰ ਬਚਨੀ ਹਰਿ ਨਾਮੁ ਉਚਰੈ ॥
ਸਤਿਗੁਰੁ ਸਿਖ ਕੇ ਬੰਧਨ ਕਾਟੈ ॥
ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਕਾਰ ਤੇ ਹਾਟੈ ॥ ੫ ੨੮੬
The Guru banishes vicious influences on the disciple;
Through Guru’s word he recites Naam (and follows Hukam),
The true Guru frees the disciple of all bondages;
And the disciple keeps away from evil (M: 5, SGS, p 286).

Thus reformed one no longer goes by the distractions and submits to the Almighty saying:
ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਈ ਕਿਛੁ ਕੀਚੈ ਜੇ ਕਰਿ ਸਕੀਐ ॥
ਆਪਣਾ ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵੈ ਜਿਉ ਹਰਿ ਭਾਵੈ ਤਿਉ ਰਖੀਐ ॥੧॥
ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ॥
ਅਸਾ ਜੋਰੁ ਨਾਹੀ ਜੇ ਕਿਛੁ ਕਰਿ ਹਮ ਸਾਕਹ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਬਖਸਿ ॥੧॥ ਰਹਾਉ ॥ ੪ ੭੩੬
Men would act on our own if they could; but the creatures act as per God’s will;
We can do nothing; God engages the creatures as He pleases;
Every thing is in Your control my Lord;
We have no strength do any thing; forgive us as You please: Pause: (M: 4, SGGS, p 736).

Humans act according to their nature and by Divine will; both are functions of laws of nature, Hukam.

Note: the quotations from scriptures given above are from the following:
1. ‘Gita as it is’ by Swami Prabhupada.
2. Bible – King James Version.
3. Quran – Translation by MH Shakir.
4. Sri Guru Granth Sahib – Translation by the author.