Seemingly Contradictory Gurbani Pankitis and insight into how Karma affects Gurmukhs

Sometimes we read Gurbani Panktitis that seem to be contradictory with each other. The Sikhs who have faith on Guru Sahib, never doubt Gurbani, even if they don’t understand it. As an example, if an electrician is unable to light a bulb, he never suspects that electricity has stopped lighting bulbs. He will make an effort to check the bulb and wiring to see that everything is fine or not. If everything is fine, then there is no doubt that the electricity would light the bulb.

Same way, a Gursikh knows that no matter what, Gurbani is perfect and does not contain any contradiction. The deficiency lies in our understanding and not in Gurbani.

Once Bhai Jattu, Bhai Bhanu, Bhai Teertha and Bhai Nihalu came to Siri Guru Arjun Dev jee and did benti, “O Sache Patshah, one of your Bachan is:”

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥

“And on the other hand your Bachan is”:

ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮ ਇਹੁ ਖੇਤੁ ॥
ਅਕਿਰਤਘਣਾ ਹਰਿ ਵਿਸਰਿਆ ਜੋਨੀ ਭਰਮੇਤੁ ॥4॥

“If you are the one who makes us do Karma, then no matter what we do, how are we to be blamed? But if we are to suffer the results of our Karma, then we should surely be choosy about the Karma we do i.e. do our Karma after carefully thinking. Which of your Bachan should be obey?”

Siri Hazoor replied saying that Gurbani contains Hukams for candidates of all spiritual states. Some Gursikhs are candidates of Karma, others are candidates of Upaashna and yet others are candidates of Gyaan. Different Gurbani Hukams apply to Gurmukhs of different levels.

Explained below is how Karma affects Gurmukhs and how it does not.

The following Pankiti applies on the candidates of Karma:

ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮ ਇਹੁ ਖੇਤੁ ॥
ਅਕਿਰਤਘਣਾ ਹਰਿ ਵਿਸਰਿਆ ਜੋਨੀ ਭਰਮੇਤੁ ॥4॥

In Sikhi, the system of Karma is not like the Buddhist system or certain Hindu systems whereby the Karma is independent and all powerful. In Sikhi, no doubt one's Karma effects one's life but Vaheguru is actively involved in determining what reaction of Karma to give and to what degree the severity of the reaction of the Karma should be. The system of Karma is not independent and does not work like a machine, ignoring the subtlities of the mind.

Vaheguru jee knows the spiritual state of all and according to ones spiritual state and divine Gyaan, the Karma system applies on one.

Gurbani makes it clear that one cannot get emancipated through Karma because we make mistakes at each moment; therefore the only way to get salvation is when Guru Sahib pardons our account of Karma through Naam:

ਲੇਖੈ ਕਤਹਿ ਨ ਛੂਟੀਐ ਖਿਨੁ ਖਿਨੁ ਭੂਲਨਹਾਰ ॥
ਬਖਸਨਹਾਰ ਬਖਸਿ ਲੈ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰ ॥1॥

When, because of Naam Abhyaas, Vaheguru gets pleased with his Gurmukhs, then he makes them His own and at that point, no Karma of the Gurmukhs comes between Vaheguru and His Bhagats:

ਜੋ ਜਨ ਪਾਰਬ੍ਰਹਮਿ ਅਪਨੇ ਕੀਨੇ ਤਿਨ ਕਾ ਬਾਹੁਰਿ ਕਛੁ ਨ ਬੀਚਾਰੇ ॥
ਨਾਮ ਰਤਨੁ ਸੁਨਿ ਜਪਿ ਜਪਿ ਜੀਵਾ ਹਰਿ ਨਾਨਕ ਕੰਠ ਮਝਾਰੇ ॥2॥11॥30॥
(He does not consider the good or bad Karma of the ones whom He has made His own.)

This does not mean that the Gurmukh can do anything and he would be spared. The fact of the matter is that the Gurmukh who reaches this level as stated above, just cannot do anything evil as per this Pankiti:

ਬ੍ਰਹਮ ਗਿਆਨੀ ਤੇ ਕਛੁ ਬੁਰਾ ਨ ਭਇਆ ॥

But if a negative action is done unwittingly or unintentionally, it does not affect the Gurmukhs as is evident from this Gurbani Pankiti:

ਜਿਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਤੇ ਜਨ ਸੁਘੜ ਸਿਆਣੇ ਰਾਮ ਰਾਜੇ ॥
ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥
(Even if they speak in error, still they are pure and loved/accepted by Hari Vaheguru)

The following Pankiti applies on the candidates of Upaashna:

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥

The Gurmukhs who through intensive Naam Abhyaas and understanding of Gurbani reach this level, realize that everything is under the control of Vaheguru and in actuality the whole world is his game. He alone kills and He alone saves; nothing is under the control of the creatures.

A lot about the effect of the Karma depends on ones intention. As an example, if a person is travelling in a public transport and accidently touches member of opposite sex even at an inappropriate place, such person does not face the effect of Karma of doing a Kaamic (sexual) act but on the other hand if a person under the influence of Kaam touches even the hand of the member of opposite sex with his finger, then such person has committed a Kaamic act for which he or she will face the Karmic reaction. Karma for the most part is driven by one's intention.

If one realizes that all is Vaheguru and he alone is the doer (Karta Purakh), and one does normal Karma while being engaged in Naam, one does not get affected by the reaction of his or her Karma. The Gurmukhs of high spiritual states, who used to be engaged in Dharam Yudh (holy war) used to even kill the enemies but they were not affected by the Karmic effects of murder because firstly they were engaged in Naam and secondly their intention was not to kill but they were merely fulfilling Guru's orders. Such Gurmukhs are free from Karma.

The following Pankiti applies on the candidates of Gyaan:

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥

The Gurmukhs who have attained the spiritual state whereby they can clearly see that Vaheguru exists in every thing and is in control of everything, they stay totally clean of the illusion of Maya. The Karma does not affect them at all.

Now the question arises as to what happens to the actions that they do or the prior Bad Karma they had done. The answer is that ones who serve such Gurmukhs take rewards of their good Karma and ones who slander or try to hurt such Gurmukhs incur the effects of their prior bad Karma or unintentional bad Karma. This is why Gurbani says that the Nindak particularly takes over the negative Karma of others.

The Vaid (doctor) has different medicines and prescriptions for different kinds of diseases. The Vaid analyzes the pulse and the throat of the sick to determine what kind of medicine to give. The disease of the sick is determined through the analysis of the pulse. Similarly the spiritual state (Avastha) of the Seeker is determined through his or her actions words he or she speaks. Ones actions and speech tells a lot about ones heart.

When one shouts into the well, one hears similar echo. Same way, the way one gets treated in the next world depends on ones spiritual state.

More needs to be written on Gurmat Karma. The above is a very brief description of how the law of Karma affects Gurmukhs and others. Bhul Chuk dee Maafi jee.

Daas,
Kulbir Singh

Some References taken from Sooraj Prakash and Sikha di Bhagatmala.

Do the creatures reap the good and bad Karma separately or are good and bad Karma netted out against each other and the creatures only reap the net Karma? The answer to this question, in the light of Gurmat, will be posted soon.

this is a good write up Bhai Sahib many people commonly mistake us and say our concept of Karma is similar to that of the Hindus. This proves that Naam is what distincts our concept of Karma

good post

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

Excellent!! It is a question that any Sikh thinks of on the path of Sikhi. Consequently, a very similar answer is found in Bandaginama by Bhai Raghbir Singh 'Bir':

[www.esikhs.com]

Chapter 17 - "Apparent Contradictions in Gurbani"

Great book with a lot of information regarding spirituality.

Kulbir Singh Wrote:
-------------------------------------------------------
> Sometimes we read Gurbani Panktitis that seem to
> be contradictory with each other. The Sikhs who
> have faith on Guru Sahib, never doubt Gurbani,
> even if they don’t understand it. As an example,
> if an electrician is unable to light a bulb, he
> never suspects that electricity has stopped
> lighting bulbs. He will make an effort to check
> the bulb and wiring to see that everything is fine
> or not. If everything is fine, then there is no
> doubt that the electricity would light the bulb.
>
> Same way, a Gursikh knows that no matter what,
> Gurbani is perfect and does not contain any
> contradiction. The deficiency lies in our
> understanding and not in Gurbani.
>
> Once Bhai Jattu, Bhai Bhanu, Bhai Teertha and Bhai
> Nihalu came to Siri Guru Arjun Dev jee and did
> benti, “O Sache Patshah, one of your Bachan
> is:”
>
> ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥
> ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ
> ਹਾਥਿ ॥
>
> “And on the other hand your Bachan is”:
>
> ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ
> ਕਰਮ ਇਹੁ ਖੇਤੁ ॥
> ਅਕਿਰਤਘਣਾ ਹਰਿ
> ਵਿਸਰਿਆ ਜੋਨੀ ਭਰਮੇਤੁ
> ॥4॥
>
> “If you are the one who makes us do Karma, then
> no matter what we do, how are we to be blamed? But
> if we are to suffer the results of our Karma, then
> we should surely be choosy about the Karma we do
> i.e. do our Karma after carefully thinking. Which
> of your Bachan should be obey?”
>
> Siri Hazoor replied saying that Gurbani contains
> Hukams for candidates of all spiritual states.
> Some Gursikhs are candidates of Karma, others are
> candidates of Upaashna and yet others are
> candidates of Gyaan. Different Gurbani Hukams
> apply to Gurmukhs of different levels.
>


I was wondering about the following statement

" Siri Hazoor replied saying that Gurbani contains
Hukams for candidates of all spiritual states.
Some Gursikhs are candidates of Karma, others are
candidates of Upaashna and yet others are
candidates of Gyaan"

Where does the question of interpretation arise? Many people interpret a specific pangti in stating that
GuruSahib is talking about we have the choice to make good decisions, while others will interpret the same pangti , and
say we have no choice its all in Guru Sahibs hands. Take the following verses of Sri Japji Sahib for example

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥
ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥
ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥
ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

Some will say in these verses Guru Sahib is stating

Dont not label anyone as good or bad. What ever they do becomes part of their lekht ( karma).
What ever they sow they shall reap. Through his hukum people come and go.

Meaning that we shouldnt regard a person who is doing paap as a paapi because he can still do good and become a saint and vice versa we shouldnt call someone a sant because they can also do bad as we have seen many examples. Meaning Punee and Paapi is a vasta which one reaches according to their actions.

There are other people who interpret the above verses in a completely different light.

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥
ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥
ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥
ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

Some will say in these verses Guru Sahib is stating

Oh WaaheGuru! Do not take into consideration ( speak of) our vices or virtues. As mere actorrs we act according to your written script. You yourself are the planter and you yourself are the consumer. Through your Hukum we come and go.

meaning ones actions are irrelevant; only through Gurus grace/his Hukum can one escape coming and going.

Then there are people who state Guru Sahib is stating one cannot speak of how many virtuous and bad people there are who are caught in trigun - the affairs of reaping and sowing ( field of karma), and the use the previous pauris as an example.

So can each pangi have a different meaning for each candidate, because I always believed each Hukum has a single meaning we all just interpret each hukum according to our understanding?

One's who interpret Gurbani without being fully equipped with tools e.g. Gursikhi Jeevan, Gurbani Viyakaran etc. come up with strangest interpretations but this does not mean that their interpretations are valid. While it is true that no one can claim to have perfect knowledge of Gurbani, still many Gurmukh scholars have come quite close to the message of Gurbani. For the most part, Gurbani is understood similarly by most scholars. There is a small percentage of Gurbani that is difficult to understand and where there are different opinions of the scholars.

Kulbir Singh