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Karma Paradox

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In Sikhism, one's ultimate goal is to become one with waheguru sache patshah during this human life and achieve mukti from the cycle of rebirth. By attaching ourselves to naam, we achieve this goal.

This coincides with another Sikh belief that you reap what you sow. Whatever one has done in their previous life, effects them in their present life (whether positively or negatively). This is essentially the concept of karma.

Now, this is where God's hukam comes in. In Gurbani, it is stated that one can only obtain naam by Waheguru's grace and whatever happens is in order with Waheguru's hukam. In a sense, a person can only reach Waheguru if this is what Waheguru wishes, otherwise, a person is lost in the world of maya.

On the other hand, you can only reach Vaheguru in this life if your actions were good in your previous life. However, if in your previous life, it was not ordained that you did good deeds and prayed on god's name, and thus, in your present life, you are stuck with bad karma, how is this the person's fault?

I'm missing something here as Gurbani always has an answer - I was just hoping someone knows where in Gurbani lies the answer to this. I would also like whether or not the concept of karma itself exists in Sikhism or if it is something kathavachiks mixed in from Hinduism.

I'm hoping someone can help me out with this because I am seriously confused.

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This is very good and complex topic. I will try to share based on my understanding. While concept of karma just like reincarnation in Sikhism have shared indic roots with eastern dharams. With that being said- In traditional gurmat, emphasis is put on how one perceives karam spiritually. It's via free will, order and with grace of satguru/vahiguroo ji, one realize all karams are limited to body and our subtle body- sub consciousness mind not real self and our real self- atma which is above from all karams and individualistic mind. We don't believe in - oh my god oh my god its my karam, so i m doomed and i m doomed..oh my god..oh my god.

Life for a sikh is much more engaging, accepting things as order/hakum and changing the perception of mind rising above from body/individualstic mind towards Vahiguroo which is universal supreme consciousness, so naturally all karam effects be it good or bad only gets limited to body/individualistic mind.. both individualistic mind and body it's illusory for enlighten being not his/her as he/she has merged with Vahiguroo...!!

When one rise above from all karams by merging with vahiguroo, all the karams are destroyed. They are not destroyed in the literal sense but mind rises above from it, the perception changes as if it does not exist in mind .!!! However, karma take its natural course on individual body...but enlightened mind is not effected as its merged with vahiguroo/ real self (atma-paratma).

Classic example- Surely bhai taru singh ji, bhai mani singh ji when they got chopped pieces by pieces it was pre-odained but what was their state of mind like? They accepted it as bhana/hakum, they accepted that because of actions done by individualstic mind/body in past lives, that they were being tortured to death. However, were their mind even iota effected by it? No..by accepting hakum and rising above from all karams and merging with vahiguroo, where everything act or play in this world- torture, life and death is perceived as illusory. They were not even iota effected by it. Everything is in the perception.

In that state, they were bedah (seperated from deh) liberated soul.

I am not sure if i answered your question or made it more confusing. But i hope it helps.!!

Edited by N30S1NGH
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really good question think the easiest answer to do this is (might sound like a cop out) but if you believe in an all powerful god then he/she/it has weighed up every choice u will ever make all the potential options and he/she/it knows you better than you know yourself, although pre ordained that karma has led you to yet another life rather than sachkand it is because YOU have made those decisions.

its a hard concept to understand the fact your choices are based on free will but waheguru already knows what path you have taken!

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This is very good and complex topic. I will try to share based on my understanding. While concept of karma just like reincarnation in Sikhism have shared indic roots with eastern dharams. With that being said- In traditional gurmat, emphasis is put on how one perceives karam spiritually. It's via free will, order and with grace of satguru/vahiguroo ji, one realize all karams are limited to body and our subtle body- sub consciousness mind not real self and our real self- atma which is above from all karams and individualistic mind. We don't believe in - oh my god oh my god its my karam, so i m doomed and i m doomed..oh my god..oh my god.

Life for a sikh is much more engaging, accepting things as order/hakum and changing the perception of mind rising above from body/individualstic mind towards Vahiguroo which is universal supreme consciousness, so naturally all karam effects be it good or bad only gets limited to body/individualistic mind.. both individualistic mind and body it's illusory for enlighten being not his/her as he/she has merged with Vahiguroo...!!

When one rise above from all karams by merging with vahiguroo, all the karams are destroyed. They are not destroyed in the literal sense but mind rises above from it, the perception changes as if it does not exist in mind .!!! However, karma take its natural course on individual body...but enlightened mind is not effected as its merged with vahiguroo/ real self (atma-paratma).

Classic example- Surely bhai taru singh ji, bhai mani singh ji when they got chopped pieces by pieces it was pre-odained but what was their state of mind like? They accepted it as bhana/hakum, they accepted that because of actions done by individualstic mind/body in past lives, that they were being tortured to death. However, were their mind even iota effected by it? No..by accepting hakum and rising above from all karams and merging with vahiguroo, where everything act or play in this world- torture, life and death is perceived as illusory. They were not even iota effected by it. Everything is in the perception.

In that state, they were bedah (seperated from deh) liberated soul.

I am not sure if i answered your question or made it more confusing. But i hope it helps.!!

So if I understood correctly, you are basically saying that a Sikh must spiritually rise above karma - which will take its course no matter what - and accept whatever happens as hukam. Hope that's what you meant. If that is what you meant, I still don't understand if everything is preordained by Waheguru, then why are we punished by karma, if we are not the ones who made the decisions in our previous lives, since everything that we did was preordained.

really good question think the easiest answer to do this is (might sound like a cop out) but if you believe in an all powerful god then he/she/it has weighed up every choice u will ever make all the potential options and he/she/it knows you better than you know yourself, although pre ordained that karma has led you to yet another life rather than sachkand it is because YOU have made those decisions.

its a hard concept to understand the fact your choices are based on free will but waheguru already knows what path you have taken!

I guess this makes sense. We have free will and make our own decisions, however, since Waheguru is all knowing, it is with his grace that we are able to merge with him.

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So if I understood correctly, you are basically saying that a Sikh must spiritually rise above karma - which will take its course no matter what - and accept whatever happens as hukam. Hope that's what you meant. If that is what you meant

Yes that's what i meant but its intertwined with free will as well gurbani talks about how bad karma can be reduced or destroyed as well too, by blessing of Vahiguroo via guru sahib and its saints when an individual start going to sadh sangat- soceity of saints/gurmukhs, start doing nishkham seva, naam simran and with full faith start doing ardas to Guru Maharaj.

I still don't understand if everything is preordained by Waheguru, then why are we punished by karma, if we are not the ones who made the decisions in our previous lives, since everything that we did was preordained.

Pre-odained in a sense- karma nature cycle taking its course..!!.It may be not your mind at this current state that did those karam in your previous life but all your previous karam history are stored in your sub consciousness...karma nature cycle will takes its course until one with his free will keep elevating themselves spiritually by doing good karmas, nishkham seva, ardas, gurbani patt, naam simran, doing sadh sangat - soceity of saints.

Edited by N30S1NGH

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Yes that's what i meant but its intertwined with free will as well gurbani talks about how bad karma can be reduced or destroyed as well too, by blessing of Vahiguroo via guru sahib and its saints when an individual start going to sadh sangat- soceity of saints/gurmukhs, start doing nishkham seva, naam simran and with full faith start doing ardas to Guru Maharaj.

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Pre-odained in a sense- karma nature cycle taking its course..!!.It may be not your mind at this current state that did those karam in your previous life but all your previous karam history are stored in your sub consciousness...karma nature cycle will takes its course until one with his free will keep elevating themselves spiritually by doing good karmas, nishkham seva, ardas, gurbani patt, naam simran, doing sadh sangat - soceity of saints.

So does that mean that information from our previous janams can be retained? Although its not recommended but is it possible?

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Yes saints say once you spiritually advance or once your 3rd eye chakra is opened you could see back 100 past lives...!! But its not robotic systematic process its only by vahiguroo kirpa and selfless effort in meditation and ardas you could get to the stage...that stage is not final..its part of journey but not final destination...even reaching tenth door (dasam duor) - highest energy focus point in the body where you see divine beauty- light brighter than 1000 suns but cooler than moon, various melodious resonance* is not final state...Final destination is merge with nirankar (supreme consciousness)..it's non trascedental thoughtless awareness state which cannot be described in words but only felt - anubhav parkash as per Gurbani..!!

* http://www.sikhsangat.com/Index.php?/topic/67671-meditation-techniques/page__view__findpost__p__545433

Edited by N30S1NGH

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Guest dasguruka

Very good question.

Imagine yourself at a crossroad. The path behind you is the one that has led you to where you are right now. The journey has been 8.4 million lifetimes and now you're a human. The road exactly front of you is Sachkhand. The road left to you is hell. To the right is heaven. So you have 4 choices. You could either go back to the reincarnations, to heaven, to hell or to Sachkhand. The biggest difference between these is that only Sachkhand is permanent. Also human birth is the only birth that allows to to reach salvation. The devtas in heavens and demons in hell will have to take birth one day or another in order to get another chance at salvation. Human birth is acquired when you're good and bad deeds are equal. If as a human you did more good deeds than bad deeds, then you would go to heaven BUT, once you're good deeds run out you will reincarnate as a human.

To answer your question, if you don't have any control over the hukam then how is it your fault that your bad deeds are giving you births. And if you did bad deeds in your previous lifetime, then how is it possible for you to be 1 with WaheGuru. Hmm, see for something to come to be, it first has to have the potential to be. If you could reach salvation after 1 birth as a human (which I think is possible and probably only happens to people who have beant kirpa) then you're set. But most people like myself don't have that potential to be looked upon by WaheGuru. So first nature mends you into a person that is capable of being liberated. You can call that Hukam. For that to happen, nature has to take its course. It sends you through many lifetimes until you get a Guru who will lead you to WaheGuru.

For those who do attain liberation, they have "burnt off" their karmas through fire. They have no more karmas left that will reap into an action. Bhagat Kabir Ji calls it "brahm agan". These brahmgyanis have gone through many incarnations and now they have mended their consciousness to the point where WaheGuru sees that they're worthy of being liberated and unites them with Himself. I find it really fascinating that people always talk about heaven and hell but they dont realize that neither lead to mukti. This is why Gurbani really emphasizes the importance of Seva, naam simran, Gurbani and staying in his Hukam because these help you bring your karmas to a "0". Not to mention the importance of Sach and Satsangat. It goes a lot deeper when you start talking about practicality and the Gurus know this more than we do. Sorry for the long write but i hope I was able to answer your question. My source is "karamkaand katha" by Hari Singh Randhawe Wale. The katha is on YouTube.

WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh!

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How about this interpretation:

Hukam is the set of rules that God set in which the universe runs. Which also says if u do bad karam u suffer/pay for it, and good deeds u get rewarded.

Because of ur past life, some things will already by preordained: parents, siblings, wealth, etc.

But u still have free will to do choose other things. So the more lives u live, the more karma u collect.

It can become an unending cycle: to erase karm, u get a life as a poor person, then u create more karam in that life, which must be paid off in another life, then those choice u made created more karma....

Even thoughts can create karma, that's why it's imprtant to understand and live by the concept of hukam/bhana.

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Good post not2cool2argue veer but slight observation..i don't think thoughts itself can create karma as these are just forna's come in and out all the time...yes thoughts which were put in action that can create karma.

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There is no Karma - Karma(action) is only his and he is the only doer.

Gurbani says there is karam though???

I have read it many times saying this. How can you go against this veerji?

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Read this bhai sahib:

ਕਰਮ - KARMA

ਜੇਵੇਹੇ ਕਰਮ ਕਮਾਵਦਾ ਤੇਵੇਹੇ ਫਲਤੇ ॥: Jevehe karma kamaavadaa tevehe phalate:

One obtains fruits according to the deeds which he does (sggs 317).

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The word Karma is derived from the Sanskrit root "kr", which means "to do". Every action is Karma; physical or mental. If the Karma or action is the "cause", it's result will be the "effect". Accordingly, from a metaphysical standpoint, Karma also means the effects of previous actions.

All beings are under the influence of Maya's three qualities namely Raajas (mode of passion), Taamas (mode of ignorance), and Saatav (mode of goodness). Always present together in varying mix and degrees, these three qualities of Maya bind the Soul to the body and to the earth plane. Above these three qualities is the Hukam. Due to the influence of three modes of Maya's nature, Jeeva (individual beings) perform activities under the control and purview of the Hukam. These activities are called Karma.

The Gurbani states that all are under the purview of the Hukam. That also includes Karma.

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥: Hukamai andari sabhu ko baahari hukam na koi: Everyone is subject to Hukam; no one is beyond (exempt or outside of) Hukam. (sggs 1).
  • ਹੁਕਮੇ ਕਰਮ ਕਮਾਵਣੇ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਉ ॥: Hukme karam kamaavane paiai kirati phiaaou (sggs 66).

But, we humans alos have responsibility. That is, to listen to our Inner Voice (ਅੰਤਰ ਆਤਮਾ ਦੀ ਅਵਾਜ, the Voice of the Haakam or His Hukam...), to follow our Bibek-Budhi (discerning or discriminating intellect), be established in our Mool within (Source, Origin, Jot...) which is all ਸਚ (Truth, Pure Consciousness...), to earnestly engage in Shabad-Vichaar to attain Divine Knowledge (Aatam-Giaan...), and so on.

In other words, the Gurbani asks us to sow the seed of Naam in this Khet (field) of the body, so that we may attain Giaan (Divine Knowledge) to Realize the Mool (Source, Origin, Haakam...) that resides within.

The implication is that if we do all that the Gurbani asks us to do, our thughts (Mann), Speach (Bachan), and actions (Karam) will be influenced accordingly, which will also affect the outcome or effects of our efforts.

Otherwise we humans have no resposibility! We cannot get off that easily!

The law of physics states that the action and reaction are equal and act in the opposite direction. This is a universal fact. Similarly, If there is a cause, there is an effect. If there is a Karma or activity (cause), there is a reaction or result (effect). This is the underlying principle, which brings back the effects of one's actions to him. According to the Gurbani, there is no escape from it.

  • ਜੇਵੇਹੇ ਕਰਮ ਕਮਾਵਦਾ ਤੇਵੇਹੇ ਫਲਤੇ ॥: Jevehe karma kamaavadaa tevehe phalate: One obtains fruits according to the deeds which he does (sggs 317).
  • ਕਿਰਤੁ ਪਇਆ ਨਹ ਮੇਟੈ ਕੋਇ ॥: Kirat payiaa na metai koi: Past actions cannot be erased (sggs 154).
  • ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥: Jehaa beejai so lunai karma sandrhaa khet: As the man sows so does he reap. Such is the field of actions (sggs 134).
  • ਦਦੈ ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ ॥ ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥: Daddai dos na deyoo kisai dos krammaa aapaniaa. Jo mai keeaa so mai paaiaa dos na deejai avar janaa(sggs 433).

This life is likened to a field (Khet) in which our Karma or efforts is the seed. We harvest exactly what we sow. No less, no more. Whatever seeds of Karma we sow, some sprout tomorrow, some the day after, others only years later. But they will sprout for sure.

This infallible law of Karma holds everyone responsible for what he is or going to be. Based on the total sum of our efforts, some feel close to the Mool (Source...) in this life, and others feel separated or far apart.

  • ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਇ ॥: Aap beej aapae hee khaai: As we plant, so we harvest and eat (sggs 25).
  • ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥: Kirat karam ke veeshurre kar kirapaa melahu raam. Chaar kunt dah dis bhrame thaki aaye prabh kee saam (sggs 133).
  • ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: (sggs 8).

There is a very popular expression in the west which goes like this: "What goes around, comes around". This expression, in fact, is nothing but the immutable law of Karma. According to this law, whatever one does always comes back to him to be worked out later. We reap what we sow.

According to the law of Karma, all of us since countless ages are engaged in creating Karma. At the same time, in accordance with the law of action and reaction, we are also incurring reactions or debts. Every debt must be paid off by the doer sooner or later. Often with heavy penalties and interest! When it comes to paying off the debts, nobody else can substitute for us. This is the law of nature.

Karma is considered to be the cause for the manifested body. Out of material consciousness or false ego, a person attached to body-consciousness performs both good and bad actions, which createDharma (righteousness) and Adharma (unrighteousness). Dharma produces real Joy and Adharma produces sorrows.

  • ਅਹਿ ਕਰੁ ਕਰੇ ਸੁ ਅਹਿ ਕਰੁ ਪਾਏ ਕੋਈ ਨ ਪਕੜੀਐ ਕਿਸੈ ਥਾਇ ॥੩॥: Ahi karu kare su ahi karu paaye koee na pakarreeai kisai thaai ||3||: As we act, so are the rewards we receive; no one can take the place of another ||3|| (sggs 406).
  • ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥: Karamee aavai kaparraa nadaree mokh duaar: By the past Karma the robe of this physical body is obtained. By Divine Grace the Gate of Liberation is found (sggs 2).
  • ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥: Haumai sabh sareer hai haumai opati hoi: Ego is within all the bodies; and through ego the beings are born (sggs 560).

This law of Karma, for example, is responsible for man's repeatedsuffering. In this regard, one's mentality or state of being at the last moment is important. Whatever one thinks at the last moment depends on what he practiced throughout his life. In other words, whatever we practice in our entire life will determine our consciousness at the time of the death. For example, if one cultivates God-Consciousness throughout his life, he will die in such Pure Consciousness, and he will immediately be liberated from further transmigration. On the contrary, if one has cultivated the mentality of a fruitive worker (Mayaic effprts) throughout his life, he will naturally die in material-consciousness. As a result, he will have to take another body (based on his Karma) to suffer the consequences of thinking he thus created for himself.

  • ਜਿਤੁ ਲਾਗੋ ਮਨੁ ਬਾਸਨਾ ਅੰਤਿ ਸਾਈ ਪ੍ਰਗਟਾਨੀ ॥: Jit laago manu baasanaa anti saaee pragattaanee: That Vaasnaa, to which the mind is attached, at the last moment, becomes manifest (sggs 242).

As the scriptures tell us, one who dies in Manmukh consciousness (false ego-sense or Haume) transmigrates until all Karma are burnt. During this process, one's present body and activities become the background for the future and next life. According to scriptures, it is one's Karma that decides the place of birth, family, environment, etc. Hence the present is a product of the past, with the present Karma providing the blueprint for the future. The future is never a continuum of the past. The future is remolded under the pressure of present Karma.

  • ਸੰਜੋਗੀ ਆਇਆ ਕਿਰਤੁ ਕਮਾਇਆ ਕਰਣੀ ਕਾਰ ਕਰਾਈ ॥: Sanjogee aaiaa kirt kamaaiaa karnaee kaar karaaee: (sggs 75).

Physical death is not the end of Cosmic Drama (Leelaa). When we leave this world, our Karma or accounts go with us. Eeach Soul is required to settle its own accounts. For that reason, the Soul has to return to material world to reap what it has sown. This constitutes the birth-death cycle, also referred to as reincarnation, Awaagavan (coming and going) or Lakh-Chauraasee (the wheel of 8.4-million). No one can escape from this Karmic wheel of repeated pain and delusion. Everyone must pay off the old scores. Hence reincarnation depends on one's Karma.

  • ਨਾਨਕ ਕਮਾਣਾ ਸੰਗਿ ਜੁਲਿਆ ਨਹ ਜਾਇ ਕਿਰਤੁ ਮਿਟਾਇਆ ॥੧॥: Nanak kamaanaa sang juliaa nah jaai kirat mitaaiaa: Nanak, only your actions will go with you; the consequences of your actions cannot be erased (sggs 460).

Karma performed in material consciousness create tendencies (Vaasnaas), which seek their exhaustion through further actions. For which, man moves from one field of activities to another within the span of his life; creating unending barrage of more Vaasnaas in the process.

Thus, Karma can never release our personality from its misapprehension. Accordingly, throughout the Gurbani, we are urged to do only certain things and refrain from doing others. What it means is that God has given us the free will to choose and act. Because of this free will, we have the control over choosing our Karma. However, we have no control over the fruits of our chosen Karma. If we did, we would not be suffering. Nobody wants to suffer. We all want to be happy. Yet the entire world suffers. It is due to the fact that the fruits of our actions are not in our hands.

  • ਦੁਖੁ ਸੁਖੁ ਦੀਆ ਜੇਹਾ ਕੀਆ ਸੋ ਨਿਬਹੈ ਜੀਅ ਨਾਲੇ ॥: Dukh sukh deeaa jehaa keeaa so nibahai jeea naale: God bestows pain and pleasure, according to the deeds done; the record of these actions stays with the Soul (sggs 581).

God, Maya, the Spirit Soul, and the time are all eternal and interrelated. On the other hand, the Karma is not eternal. It is so because we can change our activities if we want to, thereby we can change the results of our actions or Karma.

What we consistently cultivate in our mind determines our character-formation and, ultimately, our destiny. As the mind is both originating and informing dynamic force, obviously, an intelligent choice of thoughts should change the character-formation in us. Apparently, the entire destiny of one's life is, in fact, in his own hands.

Thus, man is not the creature of his circumstances. He is the architect of his own fate. He can choose either the Mayaic Karma or the Karma of engaging in the Shabad-Vichaar. The choice is in his hands. The important thing the Gurbani urges us to remember is that the Mayaic efforts will bring the reactions (debts), while the Shabad-Vichaar will bring us face to face with our Mool (Source...). There is no deviation or escape from the reactions. This is the essence of the whole matter.

  • ਕਰਮਾ ਉਪਰਿ ਨਿਬੜੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥: Karma upper nibrai je lochai sabh koi: According to one's actions, his destiny unfolds, even though everyone wants to be so lucky (sggs 157).
  • ਬੀਜੁ ਬੋਵਸਿ ਭੋਗ ਭੋਗਹਿ ਕੀਆ ਅਪਣਾ ਪਾਵਏ ॥: Beej bovas bhog bhogahi keeaa apanaa pavae: As are the seeds one plants, so are the fruits; he receives the consequences of his own efforts (sggs 705).

Most of our Karmas are collective. Our lives are interwoven with the thread of the All-pervading Self; also called the Divine Love. It is this Divine Love that brings harmony between souls. As such, the influence of our daily actions and behavior spreads in ever-widening circles. Consequently, as our lives are interwoven, we also suffer from each other's sins.

Also called God's "rod" or "Dandaa", Karma is the ultimate discipliner. Everyone of us in this human form is given the invitation to end the repeated suffering. The answer to suffering-free life lies in living a Karma-free life. As the life is nothing but a series of actions, can one possibly live a Karma-free life? The Gurbani shows us the simple and sure way.

  • ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥: Gur ka Shabad kaatai koti karam ||3||1||: The Guru's Shabad eradicates millions of (past bad) Karma ||3||1|| (sggs 1195).

We can satisfy all our previous Karma with Divine Knowledge (Aatam-Giaan) cultivated through the Shabad-Vichaar. By the inner surrender of the falsehood unto the Mool within, one becomes free from Mayaic efforts. To put it otherwise, for one who acts Aatam-Giaan (Gurmat), there is no accounting of Karma. By submitting to God's Will or Hukam within, and becoming Shabad-Conscious, one ceases to create Mayaic actions.

  • ਚਉਥੇ ਸੁੰਨੈ ਜੋ ਨਰੁ ਜਾਣੈ ਤਾ ਕਉ ਪਾਪੁ ਨ ਪੁੰਨੰ ॥ ਘਟਿ ਘਟਿ ਸੁੰਨ ਕਾ ਜਾਣੈ ਭੇਉ ॥ ਆਦਿ ਪੁਰਖੁ ਨਿਰੰਜਨ ਦੇਉ ॥: Chayuthai sunnai jo nar jaanai taa kayu paap na punnam. Ghatt ghat sunn kaa jaanai bheyu. Aadi purakh niranjan deyu: One who is established in the Fourth State (beyond Maya), is not subject to vice or virtue (Paap or Punn). One who knows the mystery of God the Absolute, who pervades each and every heart, he himself becomes the manifestation of the Primal Being, the Immaculate Divine God (sggs 943).
  • ਗੋਬਿੰਦ ਕੀ ਟਹਲ ਸਫਲ ਇਹ ਕਾਂਇਆ ॥: Gobind kee tahal safal ih kaaniaa: Working for God, the body becomes fruitful (sggs 202).

The life is a series of different situations and related challenges and experiences, demanding appropriate response from individuals. When the response to a given experience is based on the Gurmat (Aatam Giaan...), the challenge is met and the problem is removed. Consequently, there will be no accounting for that action since there is no reaction to such Karma. But if the response to a given situation is Mayaic, there will be the reaction of that Karma; because the challenge is not met and the problem remains. The edict of the Gurbani is to respond to situations and related challenges according to the Gurmat (Aatam Giaan...), which will set us free from Karmic (pronounced Kaarmic) reactions

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