Cecily Zamora
Karma is a fundamental principle in Sikhism, closely connected with the theory of rebirth and transmigration. The law of karma, also known as the principle of karma, asserts that all actions, words, and deeds have consequences, resulting in a cycle of rebirths or reincarnations. In Sikhism, karma is not viewed as an immutable law but as a system of nature subject to hukam (Divine Order) and nadar (Divine grace). While the concept of karma is shared by various Indian religions, including Hinduism, Jainism, and Buddhism, there are distinct nuances in how it is interpreted and applied within Sikhism.
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What You'll Learn
Karma in Sikhism is a part of the Divine law (hukam)
Karma, a fundamental concept in Sikhism, is closely connected with the theory of rebirth and transmigration. The term "karam" in Punjabi and Sikh Scripture has three meanings. Firstly, as derived from the Sanskrit "karman" and the root "kri" (to do, perform, accomplish, make, cause or effect), it means an act, action, or deed. Secondly, it stands for fate, destiny, or predestination, resulting from one's actions or deeds. Thirdly, "karam" in Arabic refers to "nadar" or Divine grace, which is crucial to eradicating karma and achieving liberation from the cycle of birth, death, and rebirth.
Karma in Sikhism is a part of the Divine law, known as "hukam". According to Guru Arjan, Nanak V, "the whole universe is bound by action, good or bad" and "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukams, and there is nothing outside the realm of hukam". This underscores the belief that all beings and actions are subject to Divine law or order.
Guru Nanak's hymns elaborate on the concept of hukam, using the term in various related connotations such as Divine law, Divine will, Divine pleasure, Divine fiat, and Divine power or creation. The Gurus accepted karma not as an unchangeable law but as a system of Nature subject to hukam (Divine Order) and nadar (Divine grace). These two concepts, unique contributions to Indian religious thought by Guru Nanak, are integral to understanding karma in Sikhism.
Karma in Sikhism is linked to the idea of cause and effect, where an individual's actions or intent influence their future. Good deeds and intentions contribute to positive karma and happier rebirths, while bad deeds and intentions lead to negative karma and less favourable rebirths. This principle of karma is often described as a law of causation, where the effects of actions are inherent within the causes, manifesting at a later time. The concept of karmic justice is universal and just, taking into account a person's intent and state of mind.
While karma plays a significant role in Sikhism, it is not the sole determining factor in an individual's life. Sikhism distinguishes between karma and kirat, the cumulative effect of actions across successive births. Additionally, the adverse effects of karma can be mitigated through a proper understanding of hukam and by conducting oneself in accordance with that understanding. Liberation from the cycle of rebirths, or moksha, is attainable through God's grace and by living in accordance with Dharma, as advised by Guru Gobind Singh.
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The three qualities of maya bind the soul to the body and to the earth plane
Sikhism, like other Indian religions, believes in the doctrine of karma, which is the law that brings back the results of actions to the person performing them. In other words, good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and worse rebirths.
Karma, or karam, as it is spelt in Punjabi, has three connotations. Firstly, it means an act, action, or deed. Secondly, it stands for fate, destiny, or predestination as these result from one's actions or deeds. Finally, as a word of Arabic origin, it is synonymous with nadar or Divine grace or clemency.
In Sikhism, all living beings are described as being under the influence of the three qualities of maya, which bind the soul to the body and to the earth plane. Maya is a prominent concept in Vedanta philosophies and is described as the interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakṛti (the temporary, changing material world, nature). The former manifests itself as Ātman (Soul, Self), and the latter as Māyā. The Upanishads refer to the knowledge of Atman as "true knowledge" (Vidya), and the knowledge of Maya as "not true knowledge" (Avidya, Nescience, lack of awareness, lack of true knowledge).
The three qualities of maya are always present together in varying mix and degrees. The first quality is the mode of ignorance, which is the lowest quality in material nature, and is thus called the mother of delusion. It arises from spiritual ignorance and deludes all embodied living entities, binding them by madness, misconception, idleness, ignorance, and darkness, among other things. The second quality is the mode of passion, which is born of unlimited desires, longing, and great attachment to mundane objects. It strongly binds the Jeeva to material mentality. The third quality is the mode of rajas, characterised by passion, selfish activities, impulse, restlessness, stormy behaviour, agitation, desires, fear, greed, lust, fierce competition, power struggle, influence, rat-race, status and ambition, and evil instincts.
Through a proper understanding of hukam (Divine Order) and proper conduct in accordance with that understanding, the adverse effects of karma can be obliterated.
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Karma can be changed through daily actions
Karma, or karam, is a fundamental concept in Sikhism. It is a system of nature, or a law of causation, where every action, physical or mental, has a consequence that must be faced. The concept of karma is closely connected with the theory of rebirth and transmigration, where the soul, or atma, is reborn into a new body as part of the cycle of rebirth, or samsara. This cycle repeats until the soul is liberated and reunited with Waheguru, the genderless and eternal God of the Sikhs.
Karma can be accumulated through both positive and negative actions and thoughts. For example, performing prayer or seva (selfless service) can reduce karma, while getting into a bar fight can increase it. Other positive actions such as meditating on God's name, performing religious activities, praying for others, or giving money to the poor can also reduce karmic debt.
The concept of karma also applies to words and emotions. Negative words, actions, and emotions will have consequences, and this energy will be returned to the person. For instance, if a person steals from someone, someone will steal from them in time. Similarly, if a parent is habitually mean to their child, they will likely be reborn to a parent who treats them the same way.
Karma is not just about past actions but also current ones, and it is through continued good actions and God's grace that liberation from the cycle of birth, death, and rebirth can be achieved.
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Evil and suffering are a human phenomenon arising from individual karma
The concept of karma is a fundamental principle in Sikhism, and it is believed that evil and suffering arise from individual karma. This belief system holds that every action, physical or mental, has consequences, and these consequences are inherent within the cause of the action. In other words, good deeds and intentions lead to good karma and happier rebirths, while bad deeds and intentions lead to bad karma and worse rebirths. This is often referred to as the law of cause and effect.
In Sikhism, karma is closely connected with the theory of rebirth and transmigration. The doctrine of karma suggests that all life forms go through a cycle of reincarnation, with each soul carrying the seeds of karmic impulses from one lifetime to the next. This cycle continues indefinitely, with the quality and quantity of karma determining the realm, condition, and form of each rebirth. However, it is important to note that Sikhism does not stipulate heaven or hell as places of reward or punishment for good or bad actions.
The Gurus in Sikhism accepted the doctrine of karma, but not as an immutable law. Instead, they viewed it as a system of nature subject to hukam (Divine Order) and nadar (Divine grace). According to Guru Nanak, the whole universe is bound by action, good or bad, and all beings are subject to the indescribable hukam. It is believed that karma determines the body or birth we receive, and it is through nadar (God's grace) that one can secure liberation from the cycle of birth, death, and rebirth (moksha).
While the concept of karma in Sikhism acknowledges the impact of past actions on the present and future lives, it also emphasizes that the operation of karma is not irresistible. Adverse effects of karma can be mitigated by a proper understanding of hukam and by conducting oneself in accordance with that understanding. Additionally, the accumulation of karma is not solely dependent on past lives but also on actions performed during successive births, which is referred to as kirat in Sikhism.
The interpretation of karma in Sikhism offers a perspective on the presence of evil and suffering in the world. It is believed that these negative experiences are a result of individual karma, with each person facing the consequences of their actions during their life or through judgment from God. However, it is important to note that some have questioned the fairness of this interpretation, especially in cases of individuals born with illnesses, disabilities, or into poverty.
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Karma determines the body or birth we receive
Sikhism, like other Indian religions, believes in the doctrine of karma, which is the law of cause and effect. In this context, karma refers to the actions and words of a person, and the consequences of those actions and words.
The doctrine of karma, according to Sikh belief, is a part of the Divine law (hukam). Guru Nanak, the founder of Sikhism, said: "All forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukam and there is nothing outside the realm of hukam." He also said 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." Moksa, or mukti, is liberation from the cycle of birth, death and rebirth.
In Sikhism, human birth is considered the highest possible on Earth, and it is a rare chance for the individual soul (jivatma) to achieve spiritual growth. However, human birth is not determined by caste or status, as all human beings are born equal. It is the result of God's will as well as past actions, specifically commendable past actions and deeds.
The concept of Karam-Likhia in Sikhism guarantees that one will face the consequences of their actions, either during life or through judgement from God. Good intent and good deeds lead to good karma and happier rebirths, while bad intent and bad deeds lead to bad karma and worse rebirths.
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Frequently asked questions
Karma is a Sanskrit word that means action, work, or deed, and its effect or consequences. In Sikhism, it refers to the consequences of a person's actions and words.
Karma is believed to work through a system of cause and effect. Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and worse rebirths.
Karma can be obtained through both positive and negative actions. Negative actions, such as lying, hurting others, and releasing negative emotions, create more karma.
In Sikhism, karma is a part of the Divine law (hukam) and is subject to God's grace (nadar). It is believed that the adverse effects of karma can be obliterated by a proper understanding of hukam and proper conduct. Additionally, Sikhism does not stipulate heaven or hell as rewards or punishments for good or bad actions.
