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The Laws Of Karma


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ਕਰਮੁ ਹੋਵੈ ਸਤਸੰਿਗ ਿਮਲਾਏ ॥

karam hovai satsang milaa-ay.

Through the karma of good actions, one joins the Sat Sangat, the True Congregation.

ਸਹਜੇ ਜਾ ਕਉ ਪਿਰਓ ਕਰਮਾ ॥

sehjay jaa ka-o pari-o karmaa.

With intuitive ease, they meet the Lord, according to their karma.

ਧੁਿਰ ਕਰਮੁ ਿਜਨਾ ਕਉ ਤੁਧੁ ਪਾਇਆ ਤਾ ਿਤਨੀ ਖਸਮੁ ਿਧਆਇਆ ॥

Dhur karam jinaa ka-o tuDh paa-i-aa taa tinee khasam Dhi-aa-i-aa.

Only those whose karma You have pre-ordained from the very beginning, O Lord,

meditate on You.

ਦਾਸ ਰੇਣੁ ਸੋਈ ਹੋਆ ਿਜਸੁ ਮਸਤਿਕ ਕਰਮਾ ॥

daas rayn so-ee ho-aa jis mastak karmaa.

He alone becomes the dust of the Lord's slaves, who has such good karma upon his

forehead.

ਪਇਐ ਿਕਰਿਤ ਕਮਾਵਦੇ ਿਜਵ ਰਾਖਿਹ ਿਤਵੈ ਰਹੰਿਨ? ॥੧॥

pa-i-ai kirat kamaavday jiv raakhahi tivai rahaNniH. ||1||

They act according to the karma of the actions they committed before; as the Lord

keeps them, so do they live. ||1||

ਨਾਨਕ ਿਕਰਤੁ ਨ ਜਾਇ ਿਮਟਾਇਓ ॥੨॥

naanak kirat na jaa-ay mitaa-i-o. ||2||

O Nanak, the the karma of past actions cannot be erased. ||2||

-all Tuks from various angs of SGGS

wjkk wjkf,

Dear Siblings,

PLease do assist me in understanding Karma.

What we are today is because of Karma. Say, if i am a Prime Minister or a wood cutter or a soldier is because of our karma. But how far does karma go in dictating our lives? Does every moment of what we do is because of karma?

And, when we do bad things, like scold someone or talk in ego..is it due to karma? Because of we do bad things, then our karma gets even worse, right?

We are in satsang, because of our karma, right? So, if a person who's karma has no satsang, and no mediation on God, is bound to go thru the cycle of rebirth, right? So, based on his karma, he is bound for that? Can anything be done to change this?

The last tuk says that the karma of past actions cannot be erased. Say if i was to meet an accident tomorrow (example) and this is due to my past karmas, how can i change it? If i pray and pray, will this karma change? Guru Nanak says it will not.

Please do explain and enlighten me.

Thank you....

regards

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Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Hopefully this post by Bhai Kulbir Singh Ji will help give you a better understanding of Karma: http://www.vidhia.com/Bhai_Kulbir_Singh_Ji...0Singh%20Ji.pdf

During the times of Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj the king of Mandi asked Maharaj a similar question to yours: "Say if i was to meet an accident tomorrow (example) and this is due to my past karmas, how can i change it? If i pray and pray, will this karma change? Guru Nanak says it will not." I will try and write this amazing sakhi for you later on this evening: http://www.sikhsangat.com/index.php?showtopic=44604&hl=

But in short place your head at the feet of Dhan Guru Nanak Dev Ji Maharaj and that king of kings shall reduce the effects of your pralabadh karma (those that can’t been changed).

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

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There are three kinds of karma:

1) Stored Karmas-These are the accumulated karmas, good and bad from

multitudes of past lives that constitute our 'debt' with Kal or Dharam Raj

which must be cleared for us to attain liberation.

2) Fate Karmas-Are the portion of the Stored Karmas that are 'ripe for reaping'

that is, they are ready to bear there good or bad fruits in the present life,

thus ones intelligence, tendencies,station, position, caste, creed, level of success, major illnesses, time of death etc are all shaped from this mass of karmas,

Fate Karmas cannot be changed, however, through meditation, doing bani, seva,

they can be reduced, it is also said that through the intervention of a highly developed soul like a brahmgiani--these karmas can be greatly reduced though not completely nullified i.e, you are suppossed to get into a car accident but instead you dream of being in one.

3) Still-Accruing Karmas-these are the karmas being formed in this very life

that will be worked out in future lives, as they are formed through our present actions they accumulate in the Stored Karmas cauldron to make future Fate Karmas.

You will find many Sikhs who do not believe in even reincarnation and predestination,

these are very intrinsic apsects of Sikhism, though many Sikhs believe in freewill,

Sri Guru Granth Sahib ji preaches predestination--everything is already known to God

thus it is predetermined, everything that happens to us in this life is predetermined

by our past karmas which have given us our present tendencies and the inherent probaility that we will be more inclined to do certain acts, so even our Still-Accruing Karmas can be seen to be subtley predetermined.

Guru's Grace

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In regards to my comments above on Fate Karmas

please consider the following sakhi regarding Guru Nanak:

In Guru Nanak's time there were two neighbors,

one was a sevadar of Guru Nanak and one was

a sinner who visited prostitutes daily,

everyday the two would see each other leaving and go about their seperate ways,

one day the sevadar of Guru Nanak was walking home from satsang and he stepped on a really sharp thorn and his foot was bleeding, he limped with difficulty home

to find the sinner rejoicing, the sevadar asked the sinner why are you so happy,

the sinner said that while walking home from the den of sins he found a handful of gold coins,

the sinner asked the sevadar why he was limping, the sevadar said because

I stepped on a sharp thorn, the sinner then said that this makes no sense, I am a sinner and visit sinful places and I find gold coins and you go to satsang of a holy man

and you get pain,

the two then decided to visit Guru Nanak the next day and ask him to explain these events,

the next day the sevadar and the sinner asked Guruji

how the preveious events could have occured,

Guru Nanak replied to the savadar:

"according to your fate you were destined to be impaled

on a giant spike going through your chest, but because you come to satsang

it was reduced to a thorn-prick,

this sinner was destined to find a treasure chest of gold and jewels

but because he sins so much he only found a few gold coins"

after this the sinner joined the sangat of Sri Guru Nanak Dev ji.

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There are three kinds of karma:

1) Stored Karmas-These are the accumulated karmas, good and bad from

multitudes of past lives that constitute our 'debt' with Kal or Dharam Raj

which must be cleared for us to attain liberation.

2) Fate Karmas-Are the portion of the Stored Karmas that are 'ripe for reaping'

that is, they are ready to bear there good or bad fruits in the present life,

thus ones intelligence, tendencies,station, position, caste, creed, level of success, major illnesses, time of death etc are all shaped from this mass of karmas,

Fate Karmas cannot be changed, however, through meditation, doing bani, seva,

they can be reduced, it is also said that through the intervention of a highly developed soul like a brahmgiani--these karmas can be greatly reduced though not completely nullified i.e, you are suppossed to get into a car accident but instead you dream of being in one.

3) Still-Accruing Karmas-these are the karmas being formed in this very life

that will be worked out in future lives, as they are formed through our present actions they accumulate in the Stored Karmas cauldron to make future Fate Karmas.

You will find many Sikhs who do not believe in even reincarnation and predestination,

these are very intrinsic apsects of Sikhism, though many Sikhs believe in freewill,

Sri Guru Granth Sahib ji preaches predestination--everything is already known to God

thus it is predetermined, everything that happens to us in this life is predetermined

by our past karmas which have given us our present tendencies and the inherent probaility that we will be more inclined to do certain acts, so even our Still-Accruing Karmas can be seen to be subtley predetermined.

Guru's Grace

this point of view, taken to its logical conclusion, paints a very bleak future.

In regards to my comments above on Fate Karmas

please consider the following sakhi regarding Guru Nanak:

In Guru Nanak's time there were two neighbors,

one was a sevadar of Guru Nanak and one was

a sinner who visited prostitutes daily,

everyday the two would see each other leaving and go about their seperate ways,

one day the sevadar of Guru Nanak was walking home from satsang and he stepped on a really sharp thorn and his foot was bleeding, he limped with difficulty home

to find the sinner rejoicing, the sevadar asked the sinner why are you so happy,

the sinner said that while walking home from the den of sins he found a handful of gold coins,

the sinner asked the sevadar why he was limping, the sevadar said because

I stepped on a sharp thorn, the sinner then said that this makes no sense, I am a sinner and visit sinful places and I find gold coins and you go to satsang of a holy man

and you get pain,

the two then decided to visit Guru Nanak the next day and ask him to explain these events,

the next day the sevadar and the sinner asked Guruji

how the preveious events could have occured,

Guru Nanak replied to the savadar:

"according to your fate you were destined to be impaled

on a giant spike going through your chest, but because you come to satsang

it was reduced to a thorn-prick,

this sinner was destined to find a treasure chest of gold and jewels

but because he sins so much he only found a few gold coins"

after this the sinner joined the sangat of Sri Guru Nanak Dev ji.

this point of view, paints a hopeful future. i like the story, i like the sentiments and the moral of the story.

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Sikhism says that everything under the sun is subject to Hukam or God's will

thus God has foreknowledge of everything and evrything is predetermined

and freewill is an illusion as we are too limited to percieve what is destined

but really on our level it doesn't matter that things are predetermined

because we still don't know what will happen, so we continue to act as

though we have freewill,

but as I stated above, when even our mental capacities and tendencies

are predetermined then the actions resulting therefrom can be seen

to be subtely predestined as well,

for instance, if due to past negative actions/tendencies one is born

in a family and abused, and has a low materialistic way of thinking,

and that person innately harbors resentment and lashes out in violence

can we really say that he has acted 'freely' when the hidden cause

is the ingrained tendencies of past lives?

Only if we do not believe in past lives can we so readily accept freewill.

Guru's Grace

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