To impart the Giyan-Wisdom of the Bani and Awaken our Conscience (Surt-ਸੁਰਤ) from the slumber of pre-1469 beliefs, all 35 composers of Bani (ਬਾਣੀਕਾਰ) who are included in the Sri Guru Granth Sahib (SGGS) have used terms that were already within the use and within the psyche of people of their time. However, these terms — e.g. ‘Karma’ — have been used in the SGGS as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat (teaching of the SGGS).
In the Gurmat, the term ‘Karma’ appears with the meaning ‘action’ (deeds), religious Karamkaand (rituals), and grace or Nadar (from Farsi language). But it has nothing to do with ‘Kismat‘ (destiny or fate) and afterlife concocted narratives of the greedy and self-serving Pujaaree clique (clergy). The Gurmat of Guru Nanak debunks the myth ff Karma’s of the previous life as well as the Bipran’s illogical concept of reincarnation.
This entire universe is connected as a Unit – Universal God. Nothing here is separate from each other: ‘Gobind Bin Nahee Koee‘. This Whole Existence is running in what the Sri Guru Granth Sahib (SGGS) calls Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ…). But, even though everything is within ‘Hukam‘, we humans are free to choose/do our Karma (action), but we are not free from the consequences of our choices. According to the deeds done, one gets the fruit according to this Law of consequences because Creator and His Hukam are present within all of us, Here and Now. Every moment in life is precious. The moment that has passed is gone forever, NOT come back again.
- ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥੩੦॥ : Kabir human life is priceless (‘Dulambhu‘ – rare, unique, precious etc., because) it does not occur a second time. Just like a fruit that drops to the ground when it ripens, it does NOT ever go back to the branch again. ||30|| (sggs 1366).
- ਕਬੀਰ ਨਉਬਤਿ ਆਪਨੀ ਦਿਨ ਦਸ ਲੇਹੁ ਬਜਾਇ ॥ ਨਦੀ ਨਾਵ ਸੰਜੋਗ ਜਿਉ ਬਹੁਰਿ ਨ ਮਿਲਹੈ ਆਇ ॥੮੦॥: Kabir, you may beat your drum for ten days or so because the worldly fame and pleasures last only for a while (i.e. it’s temporary). Life is like people meeting on a boat on a river (when the boat reaches the destination, they all separate and leave), but they don’t meet again (i.e. human birth is not obtained again, therefore we should not waste this human birth). ||80|| (sggs 1368).
As affirmed by the Gurbani (SGGS), the Creator dwells within His Creation. Therefore, the Kudrat around us functions (ਕੁਦਰਤੀ ਨਿਯਮ) with this spontaneous play of the Divine Hukam. Put simply, it is the Divine Law of consequences – we humans are free to choose, but we are not free from the consequences of our choices. NOTHING can be undertaken outside of Hukam. NONE can escape it because everything that happens around is due to and within the Hukum! These rules apply at all levels including physical, chemical, biological, psychological, and spiritual.
- ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ : Everything is within Hukam, none is exempt from Hukam. Nanak, if one Realizes he/she is to obey Hukam, then one does not talk in ego — one does not boast of being outside/beyond/exempt of Hukam, or does not talk arrogantly and do things in own will or Manmukhta…). ॥2॥ (sggs 1).
- ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ : How then can I become God-Realized being within (‘Sachiaaraa‘)? How can I remove the obstacle of my non-realized state within? O Nanak! (The way to realize Creator within is to) remain within the confines of His Hukam (the Cosmic System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ…), as (Creator and His Hukam) is contained with us. ||1|| (sggs 1).
- ਜੀਅ ਜੰਤ ਸਭ ਤੇਰੇ ਕੀਤੇ ਘਟਿ ਘਟਿ ਤੁਹੀ ਧਿਆਈਐ ॥ ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ਕੁਦਰਤਿ ਕੀਮ ਨ ਪਾਈਐ ॥੩॥ : O Creator! You created all beings and creatures and each and everyone serves You. Your state and limit (details of hoe You functions) only known to You, we cannot evaluate Your Limitless Creation. (sggs 748).
That said, no one is punished or rewarded by an imaginary God sitting somewhere in the sky! We get the fruits of our own Karma/actions. No true Guru or Bhagat (enlightened beings) has ever recognized such a God separate from man. Fake Gods are created by the self-serving clergy clique (Pujaaree), and the fake Gurus are created by their mentally blind followers.
The Gurmat of Guru Nanak being Innovative, Unique and Revolutionary, rejects the Bipar’s Pre-1469 concocted/illogical concepts such as the Karma of past lives, and related afterlife or after death nonsense of reincarnation! The Gurbani’s spirituality is for Here and Now, living as a Gurmukh (enlightened/Guru-Shabad-Oriented mindset)!
That said, Gurbani enshrined within the SGGS does not agree with the illogical concept of reincarnation and Karma of a previous life. We can
blame neither God nor any other entity for our suffering and happiness. If some outside agency is responsible for our conditions/troubles, then we humans have no responsibility for our actions in our present life. If that’s the case it does not make any sense to have courts of law in the country, practicing religion, engaging in Shabd-Vichaar, adopting Virtues, cultivating Giyan-Wisdom etc.
In the following Shabad, Guru Sahib uses logic to kill the concept of Karma across multiple life terms. He logically questions that when there was nothing (there was no creation, no life) what Karma any one of accumulated before being born. In other words, when there was nothing, what Karma’s shaped one’s very first life?
- ਜਬ ਕਛੁ ਨ ਸੀਓ ਤਬ ਕਿਆ ਕਰਤਾ ਕਵਨ ਕਰਮ ਕਰਿ ਆਇਆ ॥ ਅਪਨਾ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ਠਾਕੁਰਿ ਰਚਨੁ ਰਚਾਇਆ ॥੧॥ : When nothing existed, what deeds were being done then? And what deeds were the criteria for a human being to come into existence? Creation is by the Creator; he Himself oversees it all. ॥1॥ (sggs 748).
The Gurmat Wisdom of the SGGS Teaches us that both the ‘poison‘ and ‘Amrit‘ are present within the human mind. ‘Poison’, in a nutshell, is our mind’s hunger for Maya or our vices/Bikaar (i.e. lust, anger, greed, attachment, egotistical pride and their numerous variations). ‘Amrit‘, in a nutshell, is Naam or the Divine Virtues such as Truth (ਸਤ), Giyan–Wisdom (ਗਿਆਨ), Godly contentment (ਸੰਤੋਖ), mercy (ਦਯਾ), patience (ਧੀਰਜ), Sahaj (ਸਹਜ-Natural State of Being), honesty (ਇਮਾਨਦਾਰੀ), humility, sweet speech (ਮਿਠ ਬੋਲੜਾ), living in harmony with the Divine Hukam, and so on.
The SGGS teaches its lifelong learners (Sikhs, students-ਸਿਖਿਆਰਥੀ) that ‘Kartaar’ (the Creator, Universal God, Hukam…) has attached these two fruits of ‘poison’ and ‘Amrit’ to this world-tree. Although both are present within all of us, However, whether to choose ‘poison’ or ‘Amrit’ is one’s personal decision or choice (ਇਨਸਾਨ ਦੀ ਅਪਣੀ ਮਰਜੀ). However once the choice is made, the results or consequences are CERTAIN to follow. None can get away from the results of choices he/she makes. Also, None can blame ‘Kismat‘ (destiny/fate), but only yourself! The SGGS Teaches us to make your own ‘Kismat‘.
- ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਕਰਤਾਰਿ ਉਪਾਏ ॥ ਸੰਸਾਰ ਬਿਰਖ ਕਉ ਦੁਇ ਫਲ ਲਾਏ ॥: Poison (-Maya, which brings spiritual death) and Amrit (-Naam, which gives spiritual life) are created by the Kartaar. These two fruits have been attached to the world-tree. (sggs 1172).
Having said that, man is the architect of his own ‘Kismat‘ (destiny or fate) because every past or present thought and resulting action lays the foundation for one’s future. Thus, here the following practical Sidhaant of the Guru Shabad applies.
- ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥: (The Internal cleansing is by a spirituality of) Internalizing (the Naam: Shabad, Hukam, Virtues, Giyan-Wisdom) through sustained deeds. I would eat what I sow. (sggs 4).
- ਜੈਸਾ ਕੀਚੈ ਤੈਸੋ ਪਾਈਐ ॥ : (Hukam or the System-Rule-Law of Nature is such that) one reaps the fruits of one’s deeds (Here and Now). ||8|| (sggs 1028).
- ਦਿਨੁ ਰਾਤਿ ਕਮਾਇਅੜੋ ਸੋ ਆਇਓ ਮਾਥੈ ॥: Day and night what you have done (good and bad) becomes a fortune on your forehead or mind (i.e. ‘Kismat’, luck, ਭਾਗ etc.). (sggs 461).
- ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥: Life is the field of actions; I alone will reap all that I sow. (sggs 134).
That being said, we reap what we sow. This is the Law of Nature (Hukam). In other words, our actions (done at physical and mental level) are the creators of our destiny, which, in turn, get applied to us as Hukam. Hence, where we have the freedom to act and create our own destiny, there is also the freedom to obey or disobey the Hukam. Therefore, no one can be blamed for suffering resulting from not obeying the Hukam, it is our own choice.
- ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥ ॥੨੧॥ : Whatever I did, I received its fruits; I don’t blame anyone else. ||20|| (sggs 433).
In short, mind is the only perception, and perception is movement in conscience (Surt). The expression of this movement is action (Karma), followed by fruition (ਫਲ-result). Simply put, mind is thoughts-stuff (Phurne-ਫੁਰਨੇ) — the continuous flow of thoughts. The thoughts are of innumerable objects. These objects may be perceivable gross objects, emotions (i.e., desires, anger, etc.) or ideas and concepts. Actions are the louder expression of thoughts. In other words, there is no division between the mind and action (Karma). Before it’s projected as action it arises in the mind. Guru Nanak teaches us:
- ਨਾਨਕ ਹੁਕਮੁ ਬੁਝਿ ਪਰਵਾਣੁ ਹੋਇ ਤਾ ਫਲੁ ਪਾਵੈ ਸਚੁ ॥: Nanak, by understanding the Hukam (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ), my deeds get approved and as a result I realize the Creator. (sggs 509).
- ਮਨੂਆ ਡੋਲੈ ਦੂਤ ਸੰਗਤਿ ਮਿਲਿ ਸੋ ਪਾਏ ਜੋ ਕਿਛੁ ਕੀਨਾ ਹੇ ॥੭॥: Keeping company with passions (lust, anger, greed, etc.), the mind wavers; and obtains (the fruit – ਫਲ) of its actions. ||7|| (sggs 1028).
Bhagat Kabeer reminds us that ‘Whatever is done, is done by the mind’ (‘ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ’). For example, when the mind knowingly commits mistakes, then it reaps the fruit of its Karma accordingly:
- ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥: O Kabeer! The mind knows everything and knowingly it commits demerits (sggs 1376).
Whatever the mind thinks of, the organs of action strive to materialize. Hence, again, the mind is Karma (action). — the two are like the flower and its scent. When such actions come to an end, the mind’s desires, thoughts-stuff, imaginations, fancies, Phurne, wanderings etc. also come to an end. Such mind is called ‘conquered, annihilated, killed or ‘frozen‘ in the Gurbani. Conquering the mind or the world simply means to go beyond one’s own UN-enlightened, worldly consciousness or material nature — Manmukh-nature, Saakat-nature, Mayadhaaree mindset.
- ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥: Conquering the mind is (as if) the world is conquered, (because, only by conquering the mind, one can remain) detached from Maya. (sggs 1103).
- ਧਾਇਓ ਰੇ ਮਨ ਦਹ ਦਿਸ ਧਾਇਓ ॥: (Inebriated in Maya) this mind wanders in ten directions. (sggs 712).
- ਜਿਉ ਕਪਿ ਕੇ ਕਰ ਮੁਸਟਿ ਚਨਨ ਕੀ ਲੁਬਧਿ ਨ ਤਿਆਗੁ ਦਇਓ ॥ ਜੋ ਜੋ ਕਰਮ ਕੀਏ ਲਾਲਚ ਸਿਉ ਤੇ ਫਿਰਿ ਗਰਹਿ ਪਰਿਓ ॥੧॥: Like the monkey with a handful of grains (in the narrow-necked pot – ਦਾਣਿਆਂ ਦੀ ਭਰੀ ਹੋਈ ਮੁੱਠ) will not let go (grains) because of greed (even he knows he is trapped!) – (just so), all the deeds committed in greed ultimately become a noose around neck (more trapped in Maya). (sggs 336).
Also, actions (Karma) themselves are limited being within the framework of time and space. Actions are also said to be inert since without a sentient being, no action is possible. The doer of actions is also limited within the framework of time, space, Hukam etc. Consequently, a mortal cannot create the result (ਫਲ) of action. If the mortal is independent in creating results, then NONE would get UNDESIRED results!
For example, for a man and a woman to have a child, they need to fulfill all the requirements. In order to reap a good harvest, the farmer has to fulfill all the requirements. If a person eats like a pig, he is bound to get indigestion or sick!
- ਫਰੀਦਾ ਲੋੜੈ ਦਾਖ ਬਿਜਉਰੀਆਂ ਕਿਕਰਿ ਬੀਜੈ ਜਟੁ ॥: O Fareed! The farmer plants acacia trees (ਕਿਕਰਾਂ), and wishes for Bijouree grapes! (sggs 1379).
Aptly, the Gurmat Wisdom of the SGGS teaches that people without Giyan-Wisdom are plundered. And it’s only the Wisdom that can stabilize the false intellect of the mind.
- ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥: As the water remains confined in a pitcher, (just so) the mind is restrained by the Spiritual Wisdom. But (as) the pitcher cannot be shaped without the water, (just so) there can be no Spiritual Wisdom without the Guru. ||5|| (sggs 469).
Ending
The writters of the Bani included in the SGGS have used words that were already within the use and within the psyche of people of their time. Such words may may imply that Gurbani agrees with Karma of previous lives and Reincarnation. That words have been used in the Gurbani to as examples to explain the new doctrines of Gurbani.
That being said, whenever there is a mention of “Poorab Karma-ਪੂਰਬ ਕਰਮ” (past or previous Karma), it only means Karma that has been performed TO-DATE. However, many Sikhs who are either sans of the Gurmat basics or slaves to the crafty Pujaaree clique and religious leaders still believe in the nonsense of Karma of previous lives. Similarly, when we read “Poorab Janam-ਪੂਰਬ ਜਨਮ“, it does NOT mean some previous lives. It simply means this present LIFE TO-DATE or MOMENTS OF My PAST TO-DATE.
- ਪੂਰਬ ਜਨਮ ਕੋ ਲੇਖੁ ਨ ਮਿਟਈ ਜਨਮਿ ਮਰੈ ਕਾ ਕਉ ਦੋਸੁ ਧਰੇ ॥ ਬਿਨੁ ਗੁਰ ਬਾਦਿ ਜੀਵਣੁ ਹੋਰੁ ਮਰਣਾ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਜਨਮੁ ਜਰੇ ॥੯॥ : (The results or consequences of) actions performed in life to date cannot be erased; don’t blame ‘birth and death’ (i.e. don’t blame anybody else). Without the Gur-Wisdom (Upadesh), life and death are vain; without the Gur-Shabad (Wisdom, Upadesh), life just burns (in Bikaar…). ||9|| (sggs 1014).
- ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਤਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥੪॥ : (Moments of) my past wherein I imbued my Consciousness within the Enlightenment of the Shabad are moments wherein I had come to realize the Creator-Connecting Guru. ||4|| (sggs 27).
- ਜਨ ਕੀ ਧੂਰਿ ਮਨ ਮੀਠ ਖਟਾਨੀ ॥ ਪੂਰਬਿ ਕਰਮਿ ਲਿਖਿਆ ਧੁਰਿ ਪ੍ਰਾਨੀ ॥੧॥ ਰਹਾਉ ॥ : The Giyan-Wisdom/Counsel of the seekers of truth is very pleasing to the one, because of the results or consequences of actions performed (i.e. imbued Conscience within the Enlightenment of the Shabad) in life to-date. (sggs 199).
- ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ ॥ ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥ : (O God!) Your Naam is the redeemer of transgressors. But only to that person who has been living in abidance with it (i.e. abidance in Divine Giyan-Wisdom / Virtues / Hukam) in life to-date. ||1||Pause|| (sggs 1138).
Some related Posts:
- Pujaaree’s Sikhi vs. Guru Nanak’s Unique Sikhi
- Gurbani Rejects Afterlife Reincarnation or Transmigration
- Gurbani Rejects any Geographical Location or Building as SACH KHAND
- Live in the Present Moment
- Guru Nanak’s concept of ‘God’
- Omnipresent God
- Mr. God or Madam God!
- Microcosm in Macrocosm…
- Man Invented Separate God, Fear, Blind Faith, Fantasy.
- Realize God’s Presence Within
- Sikhi and Origin of Universe, Life…
- Purpose of Human Birth
- Sikhi: a New ‘Way’ of Life
- Religious Rituals – Karamkaand
- Sheepish Mentality – People See, People do
- Actions are the Louder Expressions of Thoughts
- Hukam
- Dance of the Mind Attached to Maya
- What is Mind?
- Gurbani Says Mind Must Become a Temple!
Thank you for sharing your experience.
Possibly related posts:
– Actions are the Louder Expressions of Thoughts
– Fear exists only in Mind
– Fearlessness
– Hukam and it’s Immanence
– Happiness and Sorrows – Sukh and Dukh
For the past five years, I have been struggling with fear, depression, and occasional episodes of intense panic. These feelings stem from my own past actions—my karma—which I find difficult to forgive myself for. The fear of future consequences often overwhelms me, haunting me day and night.
About five to six years ago, I began to read and deeply reflect on Gurbani. It opened my eyes to a perspective I had never encountered before—not in school, not at home, not even during my childhood visits to the Gurdwara where I would recite Shabad Kirtan. The true essence and wisdom of Gurbani only began to reveal themselves to me when I was faced with life’s challenges.
Though I’ve only seen a psychologist once during this time, I firmly believe that the path to healing lies within me—through introspection, learning, and living the teachings of Gurbani. No one else can truly resolve the inner turmoil I face.
One day, while searching for answers, I came across your website. Since then, I have felt a deep and heartfelt gratitude—both to you and to Guru Sahib Ji—for blessing me with the darshan of Saadh Sangat through this platform.
If you could share a few words about my struggles with depression, fear of circumstances, and the burden of past karma, it would mean a lot to me.
Thanks Prince Ji!
In the SGGS, there is the instruction for the mind to get established in the Turiya Avasthaa and Chauthaa Pada (Fourth State) — Aatmak Avasthaa (ਆਤਮਕ ਅਵਸਥਾ) beyond the influence of the three qualities of Maya. For example:
• ਮਨ ਰੇ ਤ੍ਰੈ ਗੁਣ ਛੋਡਿ ਚਉਥੈ ਚਿਤੁ ਲਾਇ ॥ (sggs 603).
Mind is nothing but waves(Awake,Dream,D Sleep) on the surface of the Ocean of Pure Awareness(Turiya)……but ocean is never still, can it be compared to 4th state,,,TURIYA ?
Mind is nothing but waves(Awake,Dream,D Sleep) on the surface of the Ocean of Pure Awareness(Turiya)
Thanks Veerji for your auspisious replies and suggestions. Your Blog is so knowledgable and Divine that it must be helping many like us.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Veer T Singh Jeo
You are very right but the conext is all about Karmas .
Thank you Bhai Sahib Ji .
The Gurbani (SGGS) speaks at the level of the mind or soul.
Accordingly, throughout the SGGS, we are asked to mend our mind, that is, change our thinking (Soch-ਸੋਚ).
Because it’s one’s thinking that translates into actions (Karma), behavior, conduct….
Further, the Gurbani’s Parmaatam is NOT vengeful or partial. He is without animosity (“Nirvair”), Merciful. In fact Actions Are The Louder Expressions Of Thoughts.
Then why some are closer to Him and some or not?
The Gurbani says it because of one’s own “Karanee” (conduct, Kartoot (ਕਰਤੂਤ), Aacharn (ਆਚਰਨ), Aachaar (ਆਚਾਰ), behavior, performance, action or deed (ਕਿ੍ਯਾ, ਕਰਮ, ਕੰਮ)…).
• ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: Karamee aapo aapanee ke nerrai ke doori (sggs 8).
Thus each one of us is responsible for his/her own actions.
If kill somebody, I cannot tell judge that God told me to do so. Can I? That will be a total nonsense. If I do misdeed, I must regret it later (“ਪਛੁਤਾਣੀ- Pachhutaanee” ). So, I better not kill somebody!
Here is the Gurbani’s edict:
• ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥: Jo mai keeaa so mai paaiaa… (sggs 433).
• ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਆਪੇ ਪਛੁਤਾਣੀ ॥: Karmee aapo aapanee aapae Pachhutaanee (sggs 315).
Hence, through the Gur-Giaan (Divine Knowledge, Spiritual Wisdom, Aatam-Giaan, Gurmat, Shabad-Vichaar …), the Gurbani urges us to build the fence of true Dharma around.
For my personal answer to your inquiry (instead of repeating myself), my suggestion is please re-read my article again and also all my replies again. Everything you read on this site is based on my understanding of the Gurbani.
If you still have doubt, my conviction is one should read Gurbani himself, and try to understand its deeper meaning — NOT SUPERFICIAL meaning. When we understand the true meanings of the Gurbani, it stretches the mind and opens it up.
Thanks T.Singh Veerji and Prakash S Bagga Veerji
for your kind replies over my above stated doubt, in continuation to the discussion, I want to more elaborate my doubt to get its full flash resolve.
Bhai Saabji, I am getting confused with the word free will of performing actions/any karma, free will says we are free to perform our desired actions, but this is not true every time as I asked in my above comment in many circumstances in our life we want to do some good things may be for society or for our personal relatives (father, mother, sister or anyone who are in need) but we are not able to do so (due to our own limitations social, financial, or any other personal) and we feel our hands are bound to perform good deeds/karma or actions, then WHO is responsible for that as again these are external factors which are holding us to perform good Karmas and similarly we all should accept and say this also that sometimes we go to do some good but happens something bad.
WHY is this so, as this cannot be our Free Will, and if we are not able to perform our actions freely then how they are labelled as Good or Bad as I am acting always under effect of some external cosmic power.
I am having much Respect and Shraddha for Gurbani as it is the true Light in Universe.
But these real life questions deviates me many times and I got confused again and again with my small mind.
Please try to understand the intent behind my question as in words we cannot explain the complete emotions.
Looking for reply from everyone who finds its answer useful.
Thanks
Sat Sri Akal
Thank you Bhai Sahib Ji for the quote.
The Gur-Shabad you quoted above gives us an inspiration (impetus, ਪਰੇਰਣਾ) to abide by the Law Of Nature (HUKAM, BHAANAA…). In other words it’s giving an impetus (ਪਰੇਰਣਾ) to become Hukamee Bandaa (ਹੁਕਮੀ ਬੰਦਾ)!
There is a Sabab in Gurbaanee in the context of Karma worth pondering as
ਸੂਹੀ ਮਹਲਾ ੪ ॥ 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 ॥ ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਦੀਆ ਤੁਧੁ ਆਪੇ ਤੁਧੁ ਆਪੇ ਕਾਰੈ ਲਾਇਆ ॥ ਜੇਹਾ ਤੂੰ ਹੁਕਮੁ ਕਰਹਿ ਤੇਹੇ ਕੋ ਕਰਮ ਕਮਾਵੈ ਜੇਹਾ ਤੁਧੁ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥੨॥ ਪੰਚ ਤਤੁ ਕਰਿ ਤੁਧੁ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀ ਕੋਈ ਛੇਵਾ ਕਰਿਉ ਜੇ ਕਿਛੁ ਕੀਤਾ ਹੋਵੈ ॥ ਇਕਨਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂੰ ਬੁਝਾਵਹਿ ਇਕਿ ਮਨਮੁਖਿ ਕਰਹਿ ਸਿ ਰੋਵੈ ॥੩॥ ਹਰਿ ਕੀ ਵਡਿਆਈ ਹਉ ਆਖਿ ਨ ਸਾਕਾ ਹਉ ਮੂਰਖੁ ਮੁਗਧੁ ਨੀਚਾਣੁ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਬਖਸਿ ਲੈ ਮੇਰੇ ਸੁਆਮੀ ਸਰਣਾਗਤਿ ਪਇਆ ਅਜਾਣੁ ॥੪॥੪॥੧੫॥੨੪॥ {ਪੰਨਾ 736}
Although every word of this Sabad conveys a deep meaning but a line as ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਦੀਆ ਤੁਧੁ ਆਪੇ ਤੁਧੁ ਆਪੇ ਕਾਰੈ ਲਾਇਆ ॥ ਜੇਹਾ ਤੂੰ ਹੁਕਮੁ ਕਰਹਿ ਤੇਹੇ ਕੋ ਕਰਮ ਕਮਾਵੈ ਜੇਹਾ ਤੁਧੁ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ makes very clear how any Sikh should understand the cause n effect of Karmas.
Thank you Bhai Sahib Gulshan Singh Ji for taking the time to respond to this post! Welcome to the Gurbani Blog!
Wicked mind = wicked Soch (thinking) = wicked Karma.
And, pious mind = pious Soch (thinking) = pious Karma.
So, Bhagat Kabeer Sahib reminds us that “Whatever is done, is done by the mind” (“ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ”). For the entire universe is within the mind! Thus, when the mind knowingly commits mistakes, then it reaps the fruit of its own Karma! In other words: Whatever is in the Mind Comes Forth.
• ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ ॥੨੧੬॥ (sggs 1376).
So, the Gurbani tells us that the man himself is responsible for this calamity – he cannot blame anybody else for it. We harvest exactly what we sow in the field (“Khet“) of life or body. Simply put: Man tears up his own roots.
• ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥ (sggs 433).
• ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥ (sggs 1365).
• ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥: As is (beings’) awareness, so is (their) way (sggs 25).
• ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਇ ॥: As we plant, so we harvest and eat (sggs 25).
Hence, the Gurbani teaches us personal responsibility (ਜਿੰਮੇਵਾਰ)., it does NOT make us irresponsible!!!!!
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474).
Understandably, the Gurbani tells us the mind must get established in Giaan – spiritual Wisdom or spiritual Knowledge. Because, according to the Gurbani, it’s only the Giaan that can arrest or secure the mind.
• ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥ (sggs 340).
• ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥: Giaan ka badhaa manu rahai… (sggs 469).
Sat Sri Akal T.Singh Ji
Sir , I am having a great doubt in my small mind/soch regarding our Karma/Actions. Sir everyone says perform good deeds (actions) to achieve joy/fruits in life, my question is ‘Is performing good deeds/actions or karma in our hands solely or it too get affected by some external power (God), reason behind the doubt is that our actions in daily life are mostly influenced by our life situations (halaat) like family circumstances where we born either rich or poor, our father, mother attitudes towards life, our brother, sister, spouse, what kind of work (dhandhaa) we do and so many such factors which are completely out of our control as we have not got our mother, father, family rich or poor by choice, we got it from God’s wish and that has a direct impact on our present life actions, then how can we are sole responsible to perform Good or Bad Karma/Actions?
Sir hope you are understanding my doubt. Please guide.
Thanks
Gulshan Singh
Thank you Veer Ji for taking the time to respond.
• ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ (sggs 342).
The best KARMA as per Gurbani is given in a quote as
ਹਰਿ ਕੀਰਤਿ ਸਾਧਸੰਗਤਿ ਹੈ ਸਿਰਿ ਕਰਮਨ ਕੈ ਕਰਮਾ ॥
Hari Keerati Saadhhasangati Hai Sir Karaman Kai Karamaa ||
ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥
Kahu Naanak Tisu Bhaeiou Paraapati Jisu Purab Likhae Kaa Lehanaa ||8||
SGGS ji pp642
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Thank you Manjeet SK Ji for taking the time to respond. Also, thanks for the kind words.
You explanations are eye openers
Thank you PRINCE jit Singh Ji for taking the time to respond!
The SGGS (Sri Guru Granth Sahib) says that “We are human beings of one breath”. That is, our “ਮੁਹਲਤਿ” (ਮਿਆਦ or duration) is just one breath. In other words, the length of a human’s life can best be measured by the breath.
• ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ (sggs 660).
So without breadth human life ends:
• ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ (sggs 1256).
Veerje, To put it otherwise, when the mind is conscious of the truth (Sach-ਸਚ), it’s established in Wisdom (Aatam-Giaan, Dharma…). On the other hand, when it moves in the wrong direction towards greater forgetfulness (of its Mool) and deeper involvement in fancies, then becomes tainted or impure…………is this direction of mind has any thing to do with, the vital breath (prana) ?
Thanks Veer Prakash S. Bagaa Ji for taking the time to respond!
Nicely interpreted Veer T Singh ji
Thank u sir for helping me out
First off, it’s NOT written as “ਮਾ ਜਸੋਧਾ” in the Gurbani.
Instead, the correct wording is “ਮਾ ਜਸੋਦ”!
My understanding is that the Gurbani speaks at the level of the mind. And, according to the Gurbani, our mind in its True Nature is “Joti Saroop-ਜੋਤਿ ਸਰੂਪੁ” — the true image or true state of the Divine prior to the movement of the false ego-sense (Haume).
Having said that, the entire Gurbani Glorifies the Divine Glory (ਜਸ).
This is “ਮਾ ਜਸੋਧ-Maa Jasod” ~ Divine Wisdom of the Gurbani, Giaan of the Gurbani, Bibek-Budh (discriminating intellect) of the Gurbani…
This is what our mind/soul (Jeev) is supposed to take and eat from the Gurbani.
This will become more clear by considering the words that follows “ਮਾ ਜਸੋਧ-Maa Jasod ” — “ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ-Dahee bhaatu khaai jeeou”
According to the Gurbani, what’s the “ਭੋਜਨ-Bhojan” (Food) of the Gurmukh, Brahm-Giaane? The Gurbani answers: his “ਭੋਜਨ-Bhojan” (Food) is Giaan, Divine Wisdom, Divine Knowledge.
• ਬ੍ਰਹਮ ਗਿਆਨੀ ਕਾ ਭੋਜਨੁ ਗਿਆਨ ॥: Brahm Giaanee kaa bhojanu giaan (sggs 273).
• ਗਿਆਨੀ ਗਿਆਨੁ ਕਮਾਵਹਿ ॥: Giaanee giaanu kamaavahi (sggs 71).
• ਭੋਜਨ ਗਿਆਨੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ॥: Bhojan Giaanu mahaa rasu meethaa (sggs 1032).
And, again, according to the Gurbani, what are we supposed to do with this “ਭੋਜਨ-Bhojan” (Food), which is Niraakaare (formless)? The Gurbani’s answer is that our mind/soul is supposed to eat this Niraakaaree Food!!
• ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥: Jae ko khaavai je ko bhunchai tis kaa hoi oudhaaro (sggs 1429).
This is “ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ-Dahee bhaatu khaai jeeou”!!
Bhul Chuck Maaf Ji!
Ang 1402 line 9.(ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ) … who is ਮਾ ਜਸੋਧਾ
thank u sir for your help.
page 1406, line 10
guru ram das rakho sarnai…is on which ang of Shri Guru Granth Sahib ji….?
thank you sir
Here is my take in very simple terms:
ਹਉਮੈੈ has numerous faults, and ਹੰਕਾਰ is one of them.
SIr, is there any difference between ਹਉਮੈੈ (please explain this word for me) and ਹੰਕਾਰ ?
Thank you for your extensive reply.
The words from Kabeer Ji are very inspiring to me:
Kabeer, go out to meet the holy man; do not take anyone else with you.
Do not turn back – keep on going. Whatever will be, will be. (SGGS, 1370)
Thank u so much for ur time.
Dear Maninder Ji, that Shabad – ਹਰਿ ਜੀਉ ਨਿਮਾਣਿਆ ਤੂ ਮਾਣੁ ॥ – is on Ang 624, line 15 of the SGGS.
Sir, could u please tell me…..HAR JIYO NIMANIYAN TU MAAN(shabad/Kirtan) is located on which AnG of Guru Granth Sahib ji ?
Thanks Peter Jansen Ji for taking the time to respond!
The SGGS also indicates that the One who ordains is also sitting within everyone!!
So the Gurbani demands: Help yourself to realize the Ultimate Purpose of the human life.
For example, if I am hungry, I have to eat food myself. I cannot ask someone else to eat food for me.
Similarly, if I want to get married, I cannot substitute someone else to take the ” Phere” for me. I have to do it myself.
Similarly, if one wants to realize his Mool (i.e., the purpose of life), one has to do it himself. Accordingly, the Gurbani Teaches us that one has to resolve his own affair of his own life himself, through his own efforts (Shabad-Vichaar to obtain the Amrit of the Divine Wisdom of the Gur-Shabad…). Thus the Gurbani’s Divine Wisdom (Brahm Giaan) not only makes man Hari-like but also avers that this great privilege has got its own severe responsibilities!
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474).
• ਜੋ ਪ੍ਰਭੁ ਖੋਜਹਿ ਸੇਈ ਪਾਵਹਿ ਹੋਰਿ ਫੂਟਿ ਮੂਏ ਅਹੰਕਾਰੀ ॥੨੦॥ (sggs 911).
• ਆਪੈ ਜਪਹੁ ਆਪਨਾ ਜਾਪ ॥੫॥: Aapai japahu aapanaa jaap (sggs 343).
• ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥: Jinee Naamu dhiaaiaa … (sggs 8).
To this end, the SGGS urges everyone to “search” and “search” (Spiritual Inquiry via Shabad-Vichaar) “ownself”.
• ਆਪੁ ਖੋਜਿ ਖੋਜਿ ਮਿਲੇ ਕਬੀਰਾ ॥੪॥੭॥ (sggs 1155).
In nutshell, the SGGS does not teach or encourage people turning to fatalistic behavior and beliefs.
• ਏਕ ਨਦਰਿ ਕਰਿ ਵੇਖੈ ਸਭ ਊਪਰਿ ਜੇਹਾ ਭਾਉ ਤੇਹਾ ਫਲੁ ਪਾਈਐ ॥ (sggs 602).
Renouncing fatalism is applying self-effort (Uddam, etc.) in Spiritual Unfoldment (Shabad-Vichaar…).
• ਉਦਮੁ ਕੀਆ ਕਰਾਇਆ ਆਰੰਭੁ ਰਚਾਇਆ ॥: (sggs 399).
Dear T. Singh,
Thank you for your post.
I have a question: in the SGGS I read “All mortals act according to their per-ordained destiny”. Is this a reference to Karma?
Thanks Maninder Singh Ji for taking the time to respond!
Thank you sir,
keep posting I ma learning many things.
Thanks FD Ji for taking the time to respond! Welcome to the Gurbani Blog!
The fact is that the Gurbani observed this truth centuries ago!! But unfortunately, the most of the people who run Gurdwaras, the priest-class, exponents, etc., are not interested in bringing out the truth of the Gurbani. For their main interest is making money (Golak)!
In this day, this is a most timely observation. Many many thanks T. Singh
Thanks Kirpal Singh Ji for taking the time to respond!
• ਸਾਕਤੁ ਲੋਭੀ ਇਹੁ ਮਨੁ ਮੂੜਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੈ ਮਨੁ ਰੂੜਾ ॥੩॥ (sggs 415).
ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ ॥ ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥ ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥ ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥ (Raag Gauri M. 5, GGS. 274-7).
Thanks Roop Ji for taking the time to respond!
Thanks Chitranjan Dev Ji for taking the time to respond!
Great Explanation…………….Our Thoughts Decide our Destiny or Karma………….Thanks Sir
I love you T Singh Ji. love from love to love .