How Karma Affects Different Kinds Of Sikhs

[Mehtab Singh]

http://gurmatbibek.c...ead.php?3,22579

Bhai Moola, Bhai Sooja, Bhai Chandu, Bhai Raamdaas Bhandaari, Bhai Baala and Bhai Sayeen Daas came to Siri Guru Arjun Dev jee Maharaj and asked a very important and pertinent question about way the system of Karma works in Sikhi. They asked if the Paap (sins) and Punn (good deeds) of Gursikhs are accounted for and rewarded separately or are they netted out against each other and only the remaining Paap or Punn are rewarded. In other words, their question was that as an example if someone has 100 Punns and 60 Paaps, then do they pay for 100 minus 60 = 40 Punns or do they get fruits of 100 Punns and 60 Paaps separately.

This is a very relevant question for us. Do our Punns delete our Paaps and do our Paaps dampen the fruits of our Punns or are the Paaps and Punns accounted for separately and the Jeev gets fruits of all the Punns and Paaps they commit.

Siri Guru Arjun Dev jee in response to their question, informed them that for the purpose of the accountability of Karma, there are 4 kinds of Sikhs:

1. Sehkaam Karmi

2. Nihkaam Karmi

3. Upaashna waale

4. Giani

Then Guru Sahib asked them, about which kind of Sikhs was their question related to. The Sikhs with folded hands and extreme humility requested Guru Sahib to tell them about all 4 kinds of Sikhs and how Karma affects them differently.

Hereon, the summary of Guru Sahib's Updesh, as written by Bhai Mani Singh jee in Sikha dee Bhagatmaala, is presented:

In the rule of a king, there are 4 kinds of citizens. The first kind pay taxes based on a certain percentage and no matter what, they have to pay their share. The second kind have a fixed amount they pay as taxes and even if their income is high, still they end up paying little taxes and get to keep most of their wealth. The third kind are close to the king and sometimes present the king with good horses or other gifts and as a result they enjoy tax free income and also get many other perks. The fourth kind are the Maafi citizens who are very close to the king. They go about travelling with the king and instead of paying taxes, they get paid by the state for being close to the king.

Same way, Maharaj jee too has 4 kinds of Sikhs:

Sehkaam Karmi, the first type of Sikhs are Sikhs in appearance only but all their priorities are Maya related. Any Karma related to Dharma that they do is only to forward their Maya related agenda. Any Paath or Naam Simran they do is only for their selfish needs. On the heads of such people, the stick of Jamdoots (messengers of death) always remains. Their Paaps and Punns are accounted for separately. If they have total of 160 Karma which include 80 Punns and 80 Paaps, they get fruits of all 160 Karams and none of their sins are netted out against their good deeds. Depending on their Karma, they enjoy the fruits of heaven and hell in the next world. Since they are Sikhs, they do get to be born in the homes of rich and prosperous people in their next life and occasionally are given opportunities to earn Gurmat related Karma - Naam Simran and Gurbani Paath.

Nihkaam Karmi, the second type of Sikhs, they become Sikhs not out of some greed or vested interest but because they like to be Dharmi (religious). They do good deeds and religious deeds out of pleasure and because such is their natural disposition, as opposed to doing it just for their Maya-related agenda. Even though they have natural tendency to do good deeds, still they do end up committing many sins as well because due to lack of serious Naam Simran and Gurbani Paath, they come under the influence of Maya and 5 Bikaars. Their Paaps and Punns are taken together and evened out and they only pay for their remaining Karma. As an example, if a Nihkaam Karmi Sikh has a total of 160 Karma which include 100 Punns and 60 Paaps, most of their Karma are netted out and they pay the fruits of only 40 Karma. Their sins are netted out against their good deeds and they seldom go to hell as a punishment of their sins. They get to be born in homes of Sant Gursikhs and are given ample opportunities to engage in Naam Simran and Gurbani Paath.

Upaashna Waale Sikh: Upaashna waale Sikhs are such Sikhs who have their priority set on Naam and Gurbani Paath only. Their natural disposition is religious and they willingly do only good Karma. They always do Punns and spend time in Naam Abhyaas and Gurbani Paath but still contrary to their natural disposition, they commit some Paaps (sins) as a result of their Prarabadh (destiny) or when they come under the influence of Bikaars. Guru Sahib forgives their Paaps and if such Gursikhs don't reach their spiritual destiny, then they take another Janam and are born in the homes of Sant Gursikhs and eventually get Gyaan and are released from birth and death.

Gyani: Gyan Gursikhs who have realized their self as well as Vaheguru, consider this world to be Mithiya (false). They reject the system of Karma and depend solely on Vaheguru jee's Naam. Since they don't associate with Haume, none of their Karma falls under the Karma system. Just as darkness does not go near sun, same way Bikaars and Paaps don't go near Gyani Gursikhs. They are free from Karma. They neither get rewarded for their Punns nor get punished for their mistakes. First of all they don't commit any mistake but if they unwittingly do commit a mistake as per this Gurbani Pankiti: ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥, they are not held accountable for it. Then the Gursikhs asked Guru Sahib as to what happens to the Punns that are done by a Gyani and the mistakes they make. Guru Sahib gave the most interesting and revealing answer. Guru Sahib said that since the Gyani rises above the effect of Karma, any Punns that they do during their life here on Earth, are given to the ones who serve them. In other words, the Gursikhs who serve the Gyani Gursikhs, get the rewards of the Punns done by Gyani Gursikhs. On the other hand the ones who slander Gyani Gursikhs, get the fruit of unwitting mistakes committed by the Gyani Gursikhs. Gyani stays Nirlep (aloof) from all effects and fruits of Paaps and Punns.

As for the future of these 4 types of Gursikhs, the Sehkaam Karmi Sikhs are born in heavens and other high realms where they enjoy good life and then come back on Earth and are born in the homes of rich and prosperous people. They occasionally get chance to earn Gursikhi and eventually over many life forms, slowly rise to become Jeevan Mukat.

The Nihkaam Karmi and Upaashna waale Gursikhs get to go to higher Khands and are reborn here in this world in the homes of Sant Gursikhs. They get many chances of doing Bhagti and they get to meet Sadh Sangat. Eventually they become Gyani Gursikhs and get everlasting blissful life in Sachkhand.

Gyani Gursikhs of course get to go to Sachkhand after their exhausting their time here on Earth.

The above thoughts are in accordance to Gurmat. In religions like Buddhism and many sects of Hinduism, the system of Karma is all powerful and totally independent. In Gurmat, the system of Karma is there but it is not run automatically (especially for Gursikhs) but Vaheguru jee is actively involved as a witness of the Karams of Jeevs and in giving the fruits of the good and bad Karma of Jeevs and Gursikhs. It seems natural that everyone cannot be given the same fruit of a single Karma.

Let's take a worldly example to illustrate the point that all sinner are not treated equally by Vaheguru. If a repeat offender goes to the court of a worldly judge, the judge is likely to give him the maximum sentence possible and on the other hand if a first time offender goes to the same judge for the same offense as the repeat offender, then the judge is likely to go easy on the first time offender. Same way, a Gursikh who is indulged in Naam, Gurbani and Punns for the most part would get much less punishment for a rare sin as opposed to a Sikh of first stage who is still very much engaged in Maya.

This Updesh of Guru Sahib should prompt us to strive to become Gyani Gursikhs and at least at the current time be at the level of Upaashna waale Gursikh, who are always eager to do Bhagti by engaging in Naam Abhyaas, Gurbani Kirtan and Paath. Guru Sahib Kirpa Karan.

Kulbir Singh

[N30S1NGH]

Very good sakhi.

As soon one gets bhramgyan, all the karams are destroyed (sanchit, kriyaman, parlabdh) because karams are limited in anitsh karan*. Upon getting bhramgyan(one realize its own self-atma-paratma) antish karan is destroyed. This is fully explained in karam katha (conversation between bhai dya singh ji and sangat) by sant hari singh ji randhawale you will find on gurmatveechar.com.

Bhramgyani 24/7 on this earth lovleen in gyan of atma-paratma(nirgun chaten bhram).

Here is how they can loveleen in gyan and still do normal chores:

http://www.sikhsanga...nd-bedah-mukht/

Jevan Mukht- A person who is jevan mukht stays in sehaj avastha, have double consciousnesses, can engage in worldly duties because their sattvic mind(satoguni mind) is still there to do parchar/spread love/kindness to this world, rajo and tamogun portion of mind and its antish karan its destroyed.

Bedah Mukht- A person who is bedah mukht can only survive days, they are in nirvkalap samadhi(non transcendental meditative state), they have totally negate their mind (made of rajo, tamo, sato), antish karan, there is no coming back, they cannot do kriya on their own, their disciples try to feed them just to keep them alive to see them in smadhi.

Sant Hari Singh Ji Randhawale said in divan, he came across with such one person of bedah mukht avastha who was at bedah muhkht avastha at haridvar, there were lines of people who were awaiting to do their darshan.

People who don't beleive in great sakhiya baba deep singh ji cutting their head and fighting or bhai mani singh shaheedi should research more on bedah mukht avastha before getting stuck in web of sansas(doubts).

*Antish karan- made out of mann, chit, buddh, ahankar- (all karams are stored in anitsh karan)

[VanHelsingh]

I like this sakhi. Although it does make you wonder - and to be honest, kind of overwhelmed - at how little we truly control what happens to us. What if the heart and spirit is willing but destiny has ordained something else?

[Mehtab Singh]

Then surrender

[VanHelsingh]

Then surrender

Seems like I'm heading that way. It is very difficult though.

[Mehtab Singh]

Its the toughest thing.

ਸੁਹੇਲਾ ਕਹਨੁ ਕਹਾਵਨੁ ॥

suhaelaa kehan kehaavan ||

It is easy to speak and talk,

ਤੇਰਾ ਬਿਖਮੁ ਭਾਵਨੁ ॥1॥ ਰਹਾਉ ॥

thaeraa bikham bhaavan ||1|| rehaao ||

but it is difficult to accept Your Will. ||1||Pause||

[N30S1NGH]

In Bhramgyan there is no dvait there is only advait left. There is no two, there is only ONE.

In Sikhi, bhagti and gyan marg are not seperate. They are part of each other and blended fully..with that being said at the end- in bhramgyan there is no individual consciouness, its only supreme consciouness (Nirgun Chaitan Bhram- Sat Chit Anand - Atma)

Bhramgyani living in this earth, depending on the sangat or his mood (vahiguroo playing sargun role) can go in bhakat form or gyan form. There are no restriction for him. Bhramgyani is chaitan nirgun bhram, one should carefully read sri akaal ustat where its chaitan nirgun parbhram in reality doing everything and its not seperated from sargun.

Sargun Bhagat Role: Bhramgyani can play his role as sargun bhagat asking for grace from Guru Sahib but in essence his avastha is already (ek mik with vahiguroo) as sung like in gurbani- tuhi mohi mohi tuhi antar kaisa ||

Nirgun Gyan role: Bhramgyani can play his original role- nirgun chaitan bhram and can write his own avastha just sant baba isher singh ji rara sahib have wrote in his ishvar amolok lal (personal diary) and atam hularey pustak

~ Self Reflection ~

Travelling your own inside ..ripping through all the thoughts/intellect.

Na Mein Teen Sarer Ho

Na Mein Teen Gunas Ho

Na Mein Paach Kosh Ho

Na Mein Mann Ho, Na Mein Chit Ho, Na Mein Buddh Ho, Na Mein Ahankar Ho

Mein Gyan Saroop Atma Ho

Atma Sat Hai

Atma Chit Hai

Atma Anandsaroop Hai

Atma Sakhi Roop Hai

Atma Dristha and Updristha Roop Hai

Jagrath Vekha Mein Ho

Soopan Vekha Mein Ho

Sukhopat Veekha Mein Ho

Din Daie Samie Mein Ho

Dopher Daie Samie Mein Ho

Sandhya Daie Samie Mein Ho

Rat Daie Samie Mein Ho

Tin Mahane Vich Mein Ho

Roota Vekhaie Mein ho

Tasie Bal Avastha Vich Mein Ho

Tasaie Javan Avastha Vich Mein Ho

Viradh Avastha Vich Mein Ho

Esaie Mein Atma-Paratma Ho, Meri Atma-Paratma Sab Mein Haien....Sarabvyapak Hai

Atma Saroop ~ Sat Chit Anandsaroop Hai ~~

Sirf Mein(Atam) Mein Hai-

Mein vo haa jis vich "MEIN(KHUDI)" Bhi Nahi Hai

Ekta of Atma-Paratma also discussed in gurbani many times..Here is an small glimpse:

As gurbani says:

Atam Paratama iko Karaie Antar Ki Dubta Antar Maraie ||

Atam Chinish Paratam soi ||

Atam Ras Neh Jannehi Sio Haie Khalas Dev,

Prab Meh Mo Meh Tas Meh Ranchak Naeh Bhaiv || (Sri Guru Gobind Singh Ji to his Khalsa)

Sab Gobind hai, Sab Gobind Hay, Gobind Bin nahi koi ||

~~ Meri Mujko Namaskar Ho~

~~ Iko Nirakar Nirvkalap Parmanand Chinmat Chidakash Advait Kaival Kaivali ~

I hope that clarifies..!!

[MokhamSingh]

Very nice post Khalsa Ji , thank you. This post also reminds of of the sakhi when two Sikhs of 5th Patshah had different experiences. Guru Ji's Sikh would atend Satsangat regularly. Upon seeing him another man wanted to attend Satsangat too. The Sikh would take him along too. After some time the second man declined the offer of Satsangat since he was lured by places of ill repute. The Gursikh tried to convince him but he declined , he said he would wait for him on the roadside and then walk home together. One day the Satsangi was limping. His friend enquired about the cause and was promptly told that his foot became pierced with a sool {large thorn}. His friend who had abandoned Satsangat told him that while he was waiting for him he found a gold coin in a clay pot of coals. The friend mocked the Gursikh for attending Satsangat and being the recipient of bad luck while he abandoned Satsangat and became the recipient of a valuable gold coin. The Gursikh tried to dismiss this incident but found that it created a doubt in his mind. On the next day the Gursikh explained the scenario to Guru Ji. Guru Ji told the Gursikh to bring his friend along. When both men sat before Guru Ji , Maharajh explained that the Gursikh would have been the recipient of sooli {hangman's noose} owing to previous karam but Satsangat changed this from sooli to sool. The other man would have been the recipient of a pot of gold coins but his abandonment of Satsangat reduced the rest to worthless coal , just leaving one.

Satsangat changes the phall {fruition} of one's Karams.

Waheguru Naam is Bramh agni {fire} which burns to a cinder the seeds of Karam.

Waheguru.