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Karma (Sanskrit), or Kamma (Pali) is a Sanskrit word and a concept of eastern religions meaning 'action, effect, destiny.' In Hinduism and, later, in Buddhism and Sikhism, it is the sum of a person's actions, regarded as determining that person's future states of existence. The effects of those deeds actively create all that is to happen and determine every present and future experience, thus completely excluding random chance. The law of Karma originated in the Vedic system of religion, otherwise known as Hinduism or Sanatan Dharma (perennial faith). As a term, it can at the latest be traced back to the early Upanishads, around 1500 BC.
THE DOCTRINE OF KARMA, is closely connected with the theory of rebirth and transmigration, is basic to the religious traditions of Indian origin such as Hinduism, Jainism, Buddhism and Sikhism. The term karam, as it is spelt in Punjabi and as it occurs in Sikh Scripture, the Guru Granth Sahib, has three connotations. As an inflection of Sanskrit karman from root kri (to do, perform, accomplish, make, cause or effect) it means an act, action, deed. It also stands for fate, destiny, predestination inasmuch as these result from one's actions or deeds. Although karam as God's grace is also relevant to the ultimate eradication of karma bringing moksa or liberation from the cycle of birth, death and rebirth.
According to the law of karma, every action, physical or mental, has its own consequence which must be faced either in this life or in the lives to come. In the Indian religious traditions, the doctrine of karma, for this reason, is linked with the doctrines and processes of reincarnation and transmigration. Some western philosophers of yore also believed in transmigration, but for them it was associated with the concept of immortality of the soul. In Indian religious thought, on the other hand, transmigration is an essential concomitant of karma. It is to reap the consequence of his previous karma that an individual self (jiva) takes his next birth, but, in the very process of acting out this consequence, the jiva creates further chains of actions thus setting in motion an endless cycle of birth-action-death-rebirth. This has been described as the "karmic wheel" of alternating birth and death with fresh karma keeping the wheel in endless motion until the chain is broken through the annihilation of karma, and the jiva attains moksa (liberation or release from transmigration). Different traditions within the Indian religious system recommend different means to break the karmic cycle ranging from austerities, renunciation and non-action to ritualism, philosophic knowledge, devotion and fruitful action.
The doctrine of karma, according to Sikh belief, is a part of the Divine law "The whole universe," says Guru Arjan, Nanak V, "is bound by action, good or bad" (GG, 51). Guru Nanak declares in the Japji that "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukam(Divine Law) and there is nothing outside the realm of hukam(Divine Law)," (GG, 1) and then adds that "karma determines the kapra, i.e. body or birth we receive and that it is through nadar (God's grace) that one secures the threshold of moksa" (GG, 2). The cumulative effect of actions performed during successive births and is somewhat akin to sanchit karma and prarabdh karma of Hindu theoreticians. But the operation of karma in itself is not irresistible; its adverse effects can be obliterated by a proper understanding of the Divine Law and proper conduct in accordance with that understanding as well as by God's/Guru’s grace.
What are "good" deeds (sukrit) that help man's quest for moksa, his ultimate aim?
The Gurus deprecated self-mortification and non-action and pronounced ritualism as useless. They recommended a householder's life of activity and responsibility lived with humility, devotion and service guided by proper knowledge of the Divine Law(hukam) and submission to to it. Here Sikhism synthesizes the three paths to union with the Supreme soul, viz. jnana marga, bhakti marga and karma marga. A Sikh is called upon to seek gian (jnana), knowledge spiritual as well as secular, mundane and moral, practise bhakti, loving devotion, while leading a normal life of a gurmukh or one whose face is turned towards the Guru. His actions (karma) guided by discernment that comes from gian and with the dedication and complete self-surrender of a bhakta, should be performed earnestly and honestly, doing full justice to his worldly duties. Yet he should not let himself be so much attached and entangled in the bonds of present life as to ignore the hereafter and to forget his ultimate goal which is reunion of his individual soul with its original source, the Supreme Spirit. Such disinterested actions help annihilate man's haumai (I-ness, ego) and, when blessed by God's nadar or mihar, he can overcome the effect of past karma and become jivan mukta, i.e. one liberated while still living.
The modification of Karma by grace is an essential principle of Sikhism. Guru Nanak says :
Karma is the cause of birth in this world, But salvation can be obtained by His Grace.
The Sikh Scriptures explain karma in these terms:
karam dhharathee sareer jug anthar jo bovai so khaath
The body is the field of karma in this age; whatever you plant, you shall harvest.
Shri Guru-Granthji, page 78
saakath moorr maaeiaa kae badhhik vich maaeiaa firehi firandhae
thrisanaa jalath kirath kae baadhhae jio thaelee baladh bhavandhae
The foolish faithless cynics are held captive by Maya; in Maya, they continue wandering, wandering around
Burnt by desire, and bound by the karma of their past actions, they go round and round, like the ox at the mill press.
Shri Guru-Granthji, page 800
Thanks
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Karma (Sanskrit), or Kamma (Pali) is a Sanskrit word and a concept of eastern religions meaning 'action, effect, destiny.' In Hinduism and, later, in Buddhism and Sikhism, it is the sum of a person's actions, regarded as determining that person's future states of existence. The effects of those deeds actively create all that is to happen and determine every present and future experience, thus completely excluding random chance. The law of Karma originated in the Vedic system of religion, otherwise known as Hinduism or Sanatan Dharma (perennial faith). As a term, it can at the latest be traced back to the early Upanishads, around 1500 BC.
THE DOCTRINE OF KARMA, is closely connected with the theory of rebirth and transmigration, is basic to the religious traditions of Indian origin such as Hinduism, Jainism, Buddhism and Sikhism. The term karam, as it is spelt in Punjabi and as it occurs in Sikh Scripture, the Guru Granth Sahib, has three connotations. As an inflection of Sanskrit karman from root kri (to do, perform, accomplish, make, cause or effect) it means an act, action, deed. It also stands for fate, destiny, predestination inasmuch as these result from one's actions or deeds. Although karam as God's grace is also relevant to the ultimate eradication of karma bringing moksa or liberation from the cycle of birth, death and rebirth.
According to the law of karma, every action, physical or mental, has its own consequence which must be faced either in this life or in the lives to come. In the Indian religious traditions, the doctrine of karma, for this reason, is linked with the doctrines and processes of reincarnation and transmigration. Some western philosophers of yore also believed in transmigration, but for them it was associated with the concept of immortality of the soul. In Indian religious thought, on the other hand, transmigration is an essential concomitant of karma. It is to reap the consequence of his previous karma that an individual self (jiva) takes his next birth, but, in the very process of acting out this consequence, the jiva creates further chains of actions thus setting in motion an endless cycle of birth-action-death-rebirth. This has been described as the "karmic wheel" of alternating birth and death with fresh karma keeping the wheel in endless motion until the chain is broken through the annihilation of karma, and the jiva attains moksa (liberation or release from transmigration). Different traditions within the Indian religious system recommend different means to break the karmic cycle ranging from austerities, renunciation and non-action to ritualism, philosophic knowledge, devotion and fruitful action.
The doctrine of karma, according to Sikh belief, is a part of the Divine law "The whole universe," says Guru Arjan, Nanak V, "is bound by action, good or bad" (GG, 51). Guru Nanak declares in the Japji that "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukam(Divine Law) and there is nothing outside the realm of hukam(Divine Law)," (GG, 1) and then adds that "karma determines the kapra, i.e. body or birth we receive and that it is through nadar (God's grace) that one secures the threshold of moksa" (GG, 2). The cumulative effect of actions performed during successive births and is somewhat akin to sanchit karma and prarabdh karma of Hindu theoreticians. But the operation of karma in itself is not irresistible; its adverse effects can be obliterated by a proper understanding of the Divine Law and proper conduct in accordance with that understanding as well as by God's/Guru’s grace.
What are "good" deeds (sukrit) that help man's quest for moksa, his ultimate aim?
The Gurus deprecated self-mortification and non-action and pronounced ritualism as useless. They recommended a householder's life of activity and responsibility lived with humility, devotion and service guided by proper knowledge of the Divine Law(hukam) and submission to to it. Here Sikhism synthesizes the three paths to union with the Supreme soul, viz. jnana marga, bhakti marga and karma marga. A Sikh is called upon to seek gian (jnana), knowledge spiritual as well as secular, mundane and moral, practise bhakti, loving devotion, while leading a normal life of a gurmukh or one whose face is turned towards the Guru. His actions (karma) guided by discernment that comes from gian and with the dedication and complete self-surrender of a bhakta, should be performed earnestly and honestly, doing full justice to his worldly duties. Yet he should not let himself be so much attached and entangled in the bonds of present life as to ignore the hereafter and to forget his ultimate goal which is reunion of his individual soul with its original source, the Supreme Spirit. Such disinterested actions help annihilate man's haumai (I-ness, ego) and, when blessed by God's nadar or mihar, he can overcome the effect of past karma and become jivan mukta, i.e. one liberated while still living.
The modification of Karma by grace is an essential principle of Sikhism. Guru Nanak says :
Karma is the cause of birth in this world, But salvation can be obtained by His Grace.
The Sikh Scriptures explain karma in these terms:
karam dhharathee sareer jug anthar jo bovai so khaath
The body is the field of karma in this age; whatever you plant, you shall harvest.
Shri Guru-Granthji, page 78
saakath moorr maaeiaa kae badhhik vich maaeiaa firehi firandhae
thrisanaa jalath kirath kae baadhhae jio thaelee baladh bhavandhae
The foolish faithless cynics are held captive by Maya; in Maya, they continue wandering, wandering around
Burnt by desire, and bound by the karma of their past actions, they go round and round, like the ox at the mill press.
Shri Guru-Granthji, page 800
Thanks
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