• ਮੰਗਲਾਚਰਨ

Karmic Philosophy - Pyara Daya Singh


The Panjvi [5th] Ruth of the Gurpratap Suraj Prakash Granth [written 1843CE] is famous for having deep exchanges between Guru Gobind Singh, Pyara Daya Singh and the congregation regarding difficult esoteric elements of philosophy. Pyara Daya Singh here lays out various elements of the philosophy of Karma, drawing from famous Vedanta imagery used by Shankarcharya. Below are a few terms/definitions provided to aid the reader in a meaningful reading of the passage.


The three types of Karma

(1) Sanchit Karma- accumulated good/bad actions from all past lives [in the archer analogy, these Karmas are the "arrows" in the archers quiver.

2) Praradh/Praraladh Karma - a portion from Sanchit Karma which has been "used" up in this life to determine ones caste/social state, longevity, and the amount pain/pleasure one will experience [in the archer analogy, these are the arrows that have already been shot]

3) Kiryamaan Karma - the good/bad actions one does in this lifetime, which will cycle back into ones Sanchit Karma for future lifetimes. [in the archer analogy, this is the arrow that is held in hand awaiting to be shot].


Antishkaran - One's four fold "lotus petaled" flower faculty of the mind, made from satoguni [pure] substance, it is subdivided into four functions:

1) Mann - where thoughts arise and circulate

2) Chit - faculty of memory

3) Budh - faculty of intellect

4) Ahamkaar - faculty designed to orient one's "I"ness within the universe


Clay Pot Analogy:

When Consciousness [Paramatmaa] merges with Ignorance [Agyaan] and material substance [satoguni prakriti], only then do we get sentient beings with "minds" [Antishkaran]. Consciousness is metaphorically thought in this analogy as the sky (all pervading, without limit), Pure material substance [satoguni prakriti] is thought of as clay, and Ignorance as water [which binds the material substance into a form of the clay pot]. Once the clay pot is created it can "hold within it" accounts of Karma, which bind it to future life times. The analogy points to the concept that when Ignorance [agyaan] is dispelled, unifying the individual with Paramatmaa, then the clay pot of ones 'Antishkaran' cannot hold Karma, meaning they are not subject to future accounts of being, they are liberated from the cycle of birth and death.


ਦੋਹਰਾ । ਨਿਤ ਪ੍ਰਤਿ ਬੈਠਹਿਂ ਸਿੰਘ ਢਿਗ ਰਹਿਣੀ ਰਹਤਿ ਬਤਾਇ । ਭਗਤ ਗ੍ਯਾਨ ਕੀ ਬਾਰਤਾ ਸੁਨਹਿਂ ਸਦਾ ਚਿਤ ਲਾਇ ।1।

Constantly positioned beside the Guru, the Singhs listened with attentive minds to directions on daily lifestyle, devotional worship and wisdom.


ਚੋਪਈ । ਸਭਿ ਸਿੱਖਨ ਬੂਝੇ ਕਰ ਜੋਰਿ । 'ਪ੍ਰਾਨੀ ਕਰਮ ਬੰਧ ਪਰ ਘੋਰ । ਤਿਨ ਕੋ ਨਿਰਨਾ ਕਰਹੁ ਸੁਨਾਵਨ । ਜਿਸ ਕੇ ਜਾਨਹਿ ਕਰਹਿ ਬਚਾਵਨ' ।2।

[One day] all the Sikhs then asked the Guru, humbling folding their hands together, "Our life force has bound by horrific past actions, please expound upon the philosophy of Karma so that we may save ourselves"


ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਸਭਿਹੂਨਿ ਉਚਾਰਾ । 'ਦਇਆ ਸਿੰਘ ਮਮ ਰੂਪ ਉਦਾਰਾ । ਕਰਹੁ ਪ੍ਰਸ਼ਨ ਜੇਤਿਕ ਰੁਚਿ ਹੋਇ । ਉੱਤਰ ਕਹੈ ਸਕਲ ਹੀ ਸੋਇ' ।3।

From the blessed mouth, the Guru uttered to the entire congregation, "Daya Singh is my highest form, to your hearts desires you can ask him, who can answer all of your questions."


ਇਮ ਕਹਿਕੈ ਗੁਰ ਅੰਤਰ ਗਏ । ਅਪਰ ਸਰਬ ਤਹਿਂ ਬੈਠਤਿ ਭਏ । ਨਿਰਨੈ ਕਰਨ ਬਿਖੈ ਚਿਤ ਦਯੋ । ਦਯਾ ਸਿੰਘ ਤਬਿ ਬੋਲਤਿ ਭਯੋ ।4।

The Guru then proceeded inside his residence. Many more Sikhs arrived, sitting close, attentively listening to the response the Daya Singh then uttered.


'ਸਰਬ ਪ੍ਰਕਾਰ ਗੁਰੂ ਸਰਬੱਗ੍ਯ । ਹਮ ਤਿਨ ਅੱਗ੍ਰ ਕਹਾਂ ਅਲਪੱਗ੍ਯ । ਤਿਮ ਬੋਲੋਂ ਮੈਂ ਜਥਾ ਬੁਲਾਵੈਂ । ਨਰ ਪੁਤਲੀ ਕੋ ਜਥਾ ਨਚਾਵੈਂ ।5।

"In every way [Guru Gobind Singh Ji] is all knowing, I am of low intellect, what am I in front of them? I will only speak which the Guru himself would speak to, just as a marionettist controls a marionette.


ਸੋਊ ਨਿਜ ਮੁਖ ਬੋਲਿ ਸੁਨਾਵਹਿਂ । ਲੋਕ ਲਖਹਿਂ ਪੁਤਲੀ ਸੁ ਅਲਾਵਹਿ । ਪੂਰਬ ਸੁਨਹੁ ਕਰਮ ਕੀ ਗਾਥਾ । ਨਰਕ ਸੁਰਗ ਹੁਇ ਜਿਨ ਫਲ ਸਾਥਾ ।6।

So the words from my mouth which you will listen to, understand my words to be the words of a marionette. Now listen to the story of Karma, which is responsible for providing one with the fruit of heavens and hells.


ਤੀਨ ਬਿਧਿਨਿ ਕੇ ਕਰਮ ਪਛਾਨ । ਸੰਚਤਿ ਪਰਾਲਬਧ ਕਿਰੇਮਾਨ । ਤਰਕਸ਼ ਅੰਤਹਕਰਨ ਮਝਾਰ । ਤ੍ਰੈ ਬਿਧਿ ਬਾਣ ਸਿ ਬਸਿਬੇਹਾਰ ।7।

Recognize three types of Karma - Sanchit, Prarabadh, and Kiryamaan. [They reside in] One's Antishkaran [one's faculty of thinking, consisting of the Mann [where thoughts arise], Budh [intellect], Chit [memory] and Ahamkar [sense of "I"ness], which is the quiver holding all these three types of arrows of karma.


ਚੇਤਨ ਆਤਮ ਛਾਯਾ ਜੋਇ । ਪ੍ਰਤਿਬਿੰਬਤਿ ਅੰਤਹਕਰਣ ਹੋਇ । ਅਰੁ ਅੱਗ੍ਯਾਨ ਅੰਸ ਕੇ ਸਹਿਤ । ਤਿਸ ਮਹਿਂ ਕਰਮ ਬੀਜ ਗਨ ਰਹਤਿ ।8।

The reflection of Consciousness, the Atma of the world, that reflection becomes the image of one's Antishkaran. Accompanied with Ignorance, when all these 'three' come together, they allow for the seed of Karma to be planted.


ਅੰਤਹਕਰਨ ਆਪ ਜੜ ਅਹੈ । ਜਬਿਲੌ ਸੱਤਾ ਚਿੱਤੰਨ ਨ ਲਹੈ । ਤਬਿਲੌ ਕਰਮ ਧਰਣ ਸਮਰਥ ਨਹਿਂ । ਚੇਤਨ ਛਾਇਆ ਤੇ ਸਮਰਥ ਲਹਿ ।9।

Antishkaran itself is devoid of Consciousness, [it is just a reflection not the true form], until the Antishkaran does not take in the Consciousness, the Truth, until then Antishkaran is powerless to hold the various Karma's within it, the Antishkaran is powered by the shadow of True Consciousness.


ਅੰਤਹਕਰਣ ਅਹੈ ਮਨ ਜੋਇ । ਜਬਿ ਅੱਗ੍ਯਾਨ ਸਮੇਤੈ ਹੋਇ । ਤਬਿ ਸਮਰੱਥ ਕਰਮ ਧਰਿ ਸਾਰੇ । ਬਿਨ ਅੱਗ੍ਯਾਨ ਕਰਮ ਨਹਿਂ ਧਾਰੇ ।10॥

When Ignorance enters the mind, the Antishkaran, then the Antishkaran has the power to hold Karma within itself. Without ignorance the Antishkaran has no powerful to hold Karma within it.


ਦੋਹਰਾ । ਅੱਤਹਕਰਣ ਅੱਗ੍ਯਾਨ ਦ੍ਵੈ ਚੇਤਨ ਆਤਮ ਤੀਨ । ਹ੍ਵੈ ਇਕੱਤ੍ਰ ਧਾਰਹਿਂ ਕਰਮ,ਧਰੈ ਨ ਹ੍ਵੈ ਇਕ ਹੀਨ ।11।

When the three, Antishkaran, Ignorance and Consciousness come together, then within them Karma can be held, when one of these components is separated, then there is no power for Karma to be held within them.


ਚੌਪਈ । ਇਸਕੋ ਕਹੌਂ ਸਹਤ ਦ੍ਰਿਸਟਾਂਤ । ਸੁਨਹੁ ਖਾਲਸਾ ਹੈ ਜਿਸ ਭਾਂਤਿ । ਸਤਿਗੁਣ ਰੂਪ ਮ੍ਰਿੱਤਕਾ ਆਹਿ । ਅੰਤਹਕਰਣ ਪਿੰਡ ਹੈ ਤਾਂਹਿ ।12।

Listen Khalsa, another method and analogy to explain [the philosophy of Karma] is as such. Recognize clay as Satoguni, being of the purest nature, and the Antishkaran's body is built from this clay.


ਆਤਮਚੇਤਨ ਰੂਪ ਅਕਾਸ਼ । ਅਰੁ ਅੱਗ੍ਯਾਨ ਰੂਪ ਜਲ ਰਾਸ । ਮ੍ਰਿਤਕਾ ਪਿੰਡ ਮਿਲੈ ਜਲ ਸੰਗ । ਤਬਿ ਘਟ ਰੂਪ ਬਨਹਿ ਸਰਬੰਗ ।13।

Recognize Consciousness, the Atma, as being the form of the sky, and Ignorance as being the form of water. When combined the clay [Satogun] with the water [Ignorance], then the clay pot is formed [being the Antishkaran].


ਅੰਤਰ ਲਏ ਗਗਨ ਕੋ ਹੋਇ । ਕਰਮ ਅਨਾਜ ਧਰੇ ਤਬਿ ਸੋਇ । ਤੀਨਹੁਂ ਮਿਲਿ ਕਰਿ ਘਟਾ ਸੁਧਾਰੇ । ਸਮਰਥ ਹੋਇ ਪਦਾਰਥ ਧਾਰੇ ।14।

The water pot [Antishkaran] then can hold the entire sky (world), and then can hold the grain of Karma within it. When these three come together then the water pot [Antishkaran] is formed, and it has the power of holding all things.


ਤੀਨਹੁ ਨਿਜ ਨਿਜ ਹ੍ਵੈ ਕਰਿ ਨ੍ਯਾਰੇ । ਧਰਨ ਪਦਾਰਥ ਸ਼ਕਤਿ ਨ ਧਾਰੇ । ਤਿਸ ਪ੍ਰਕਾਰ ਇਕ ਆਤਮ ਜੋਇ । ਕਰਮ ਧਰੈ ਸਮਰਥ ਨਹਿਂ ਸੋਇ ।15।

When these three all become separated, there is no power to hold anything together. In this way, Consciousness by itself does not have the ability to hold Karma within it.


ਕੇਵਲ ਅੰਤਹਿਕਰਣ ਨ ਧਾਰੇ । ਤਿਮ ਅੱਗ੍ਯਾਨ ਨ ਧਰਹਿ ਨਿਵਾਰੇ । ਤੀਨਹੁਂ ਕੋ ਸੰਜੋਗ ਜਬਿ ਹੋਇ । ਕਰਮ ਧਰਨਿ ਸਮਰਥ ਹੈਂ ਸੋਇ ।16।

The Antishkaran alone cannot hold Karma either, also Ignorance by itself cannot hold anything with in. When these three come together, then [this water pot, the Antishkaran], has the ability to hold Karma within it.


ਅੰਤਹਕਰਣ ਰੂਪ ਤਰਕਸ਼ ਮਹਿਂ । ਕਰਮ ਬਾਣ ਬਾਸਾ ਨਿਤ ਪ੍ਰਤਿ ਲਹਿਂ । ਜੋ ਤਰਕਸ਼ਤੇ ਤੀਰ ਨਿਕਾਰਾ । ਐਂਚਿ ਧਨੁਖ ਛੁਟਿ ਚਲ੍ਯੋ ਅਗਾਰਾ ।17।

[Another analogy] If looking at the Antishkaran as a quiver, and Karma as different types of arrows, they are always within the quiver. [Pralabdh Karma explained] If one shoots an arrow from ones bow, that arrow leaves the bow and travels forward.


ਅਪਨੋ ਬੇਗਸੁ ਸਭਿ ਹੀ ਕਰਿਕੇ । ਨਿਸ਼ਫਲ ਹੋਤਿ ਰਹੈ ਧਰ ਪਰਿਕੇ । ਪਰਾਰਬਧ ਹੈ ਯਾਂਕੋ ਨਾਮ । ਦੇ ਫਲ ਸਭਿ ਕੋ ਹੋਇ ਵਿਰਾਮ ।18॥

That arrow, with its speed and velocity, falls on the floor missing its aim, fruitlessly. This arrow is called Praladh, this gives its fruit and then becomes irrelevant.


ਥਿਰ ਤਕਰਸ਼ ਮਹਿਂ ਜੇਤਿਕ ਬਾਨ । ਤਿਨ ਕੋ ਸੰਚਿਤ ਨਾਮ ਬਖਾਨ । ਧਨੁਸ਼ ਜੇਹ ਸੋਂ ਜੋਰ੍ਯੋ ਜੋਇ । ਨਾਮ ਸੁ ਕਿਰੇਮਾਨ ਤਿਸ ਹੋਇ ।19।

All the arrows in the quiver, these arrows are called Sanchit Karma. Kriyaman Karma's are those arrows which are held to the string of the bow [ready to fire].


ਜਿਨ ਕਰਮਨਿ ਕੋ ਦਿਯੋ ਸਰੀਰ । ਪਰਾਰਬਧ ਸੋ ਜਾਨਹੁਂ ਧੀਰ । ਅਨਿਕ ਜਨਮ ਕੇ ਕਰੇ ਇਕੱਤ੍ਰ । ਸੋ ਸੰਚਤਿ ਹੈਂ ਨਾਮ ਬਚਿੱਤ੍ਰ ।20।

Those Karma's which give one their birth/body in this life, these are called Praladh Karmas. Those Karmas, which are accumulated over countless lifetimes, these endless varieties of Karmas are called Sanchit Karma.


ਕ੍ਰਿਆ ਹੋਤਿ ਨਿਤ ਜੁਤਿ ਅਭਿਮਾਨ । ਕਿਰੇਮਾਨਏ ਜਾਨ ਸੁਜਾਨ । ਕਿਰੇਮਾਨ ਜੋ ਕਹ੍ਯੋ ਬਨਾਇ । ਤ੍ਰੈ ਸੰਗ੍ਯਾ ਇਸਕੀ ਹੁਇ ਜਾਇਂ ।21।

The daily actions taken with the ignorance of duality, wise ones recognize these types of Karma as Kiryamaan. The Karma that is called Kiryamaan has three variations [that relate to the three aspects of time].


ਪ੍ਰਥਮ ਅਵਸਥਾ ਮਹਿਂ ਕਿਰੇਮਾਨ । ਦੁਤੀਏ ਮਹਿਂ ਸੰਚਤਿ ਇਹ ਜਾਨ । ਤ੍ਰਿਤੀ ਅਵਸਥਾ ਜਬਿ ਹੀ ਪਾਇ । ਪਰਾਰਬਧ ਸੰਗ੍ਯਾ ਹੁਇ ਜਾਇਂ । 22।

The first state is called Kiryamaan, the second is called Sanchit, and the third state, which is born from the previous two, is called Prarabdh Karma.


ਜਿਮ ਇਕ ਕਾਲ ਭਵਿੱਖਤ ਹੋਇ । ਬਹੁਰੋ ਬਰਤਮਾਨ ਹੈ ਸੋਇ । ਸੋਈ ਕਾਲ ਭੂਤ ਹ੍ਵੈ ਜਾਇ । ਲਖਹੁ ਖਾਲਸਾ ਤਿਸ ਹੀ ਭਾਇ ।23।

Just like the phases of time, how the future becomes the present, and the present becomes the past, Khalsa understand this to be analogous [to the state of Karma].


ਪਰਾਰਬਧ ਕੇ ਫਲ ਹੈਂ ਤੀਨ । ਜਾਤਿ ਆਰਬਲ ਭੋਗ ਸੁ ਚੀਨ । ਸੁਰ ਨਰ ਆਦਿ ਚਰਾਚਰ ਦੇਹਿ । ਉੱਤਮ ਮੱਧਮ ਅਧਮ ਅਛੇਹ ।24।

Praradh Karma gives three fruits, understand the first being one's caste (occupation/status), the second is one's age and the third is the happiness [they experience]. Demi-gods, mankind, animals, vegetation, non-sentient beings, some are high, medium, low all are subject to this.


ਸਭਿ ਕੇ ਵਿਖੈ ਹੋਤਿ ਹੈ ਨਾਨਾ । ਇਹ ਜਾਨਹੁ ਫਲ ਜਾਤਿ ਬਖਾਨਾ । ਨਿਮਖ ਆਦਿ ਹੁਇ ਜੀਵਨ ਜੇਤਿਕ । ਆਰਬਲਾ ਫਲ ਜਾਨਹੁ ਤੇਤਿਕ ।25।

These fruits have endless variations, in the same way castes have different clans within them. From the opening of one's eyes at birth, to their closing at death, recognize that one's life's length is determined [by Praradh Karma].


ਦੁਖ ਸੁਖ ਕੋ ਜੋ ਅਨੁਭਵ ਰੂਪ । ਬ੍ਰਿਧ ਕਿਧੋਂ ਲਘੁ ਕਰਨ ਅਨੂਪ । ਇਸ ਕੋ ਨਾਮ ਭੋਗ ਬੁਧਿ ਕਹੈਂ । ਚੌਦਹਿ ਲੋਕ ਬਿਖੈ ਜਨ ਲਹੈ ।26।

The pain and pleasure that one experiences in this lifetime, whether it is of great length, or of short duration, beautiful or ugly, understand this is called 'Bhog' (pleasure), and this is true in the fourteen

worlds.


ਦ੍ਵੈ ਜਿ ਕਰਮ ਸੰਚਤਿ ਕਿਰੇਮਾਨ । ਆਤਮਾ ਗ੍ਯਾਨੀ ਕੇ ਹੁਇਂ ਹਾਨ । ਜਿਮ ਤਰਕਸ਼ ਮਹਿਂ ਸਰ ਸੁ ਮਿਟਾਇ । ਧਰ੍ਯੋ ਪਨਚ ਪਰ ਸੋਪਿ ਹਟਾਇ ।27।

The two types of Karma of Sanchit and Kiryamaan, that Knower of Consciousness [Atma Gyani] destroys these two. Just as the arrows in the quiver are removed or the archer chooses not to utilize these arrows.


ਪਰਾਰਬਧ ਜੋ ਛੁਟ੍ਯੋ ਸੁ ਬਾਨ । ਤਿਸਕੋ ਕਰ ਨ ਸਕੈ ਕੋ ਹਾਨਿ । ਅੱਗ੍ਯ ਤੱਗ੍ਯ ਕੈ ਇਕ ਸਮ ਹੋਇ । ਪਰਾਰਬਧ ਫਲ ਦੇ ਸਮ ਦੋਇ ।28।

The Praradh Karma, these are as if the arrow has already been shot. These Karma's [arrows] cannot be destroyed. Whether one is ignorant or a Knower of Consciousness, Praradh Karma's give the same fruit to both.


ਦੋਹਰਾ । ਸੰਚਤਿ ਗ੍ਯਾਨ ਪ੍ਰਭਾਵ ਸੋਂ ਗ੍ਯਾਨੀ ਕਰਹਿ ਬਿਨਾਸ । ਜਿਮ ਅਨਾਜ ਮੰਦਰ ਸਹਤ ਦਾਹੈ ਅਗਨਿ ਪ੍ਰਕਾਸ਼ ।29।

Sanchit Karma's are destroyed with the force of wisdom by the Wise man [Gyani]. Just in the same way, when lighting a house on fire, the seeds stored inside are also destroyed.


ਮੰਦਰ ਸਹਤ ਅਨਾਜ ਕੇ ਜਬਿ ਭਾ ਜਲਿ ਕੈ ਛਾਰ । ਅੰਕੁਰ ਕੋ ਨ ਸਮ੍ਰੱਥ ਪੁਨ ਜਾਨੋ ਤਿਸੀ ਪ੍ਰਕਾਰ ।30।

When the entire house and seeds are burnt into ash, the seeds do not have any power in them to be used to grow crop, in this same way recognize [that when Sanchit Karma is destroyed it cannot bring forth any fruit].


ਚੌਪਈ । ਸੰਚਤਿ ਕਰਮ ਸੋ ਅੰਤਹਕਰਣ । ਗ੍ਯਾਨ ਅਗਨਿ ਤੇ ਕਰੈ ਪ੍ਰਹਰਣ । ਬਹੁਰ ਜਨਮ ਦਾਇਕ ਨਹਿਂ ਸੋਇ । ਜਲੇ ਅਨਾਜ ਅੰਕੂਰ ਨ ਹੋਇ ।31।

Sanchit Karma is like a house just like one's Antishkaran. The Wise man [Gyani] destroys it with the fire [of wisdom]. Then no fruit can be grown [from Karma], just as if seeds were burnt into ash, rendering them useless.


ਅੰਤਹਕਰਣ ਨਾਸ਼ ਇਸ ਭਾਂਤ । ਚਿਤ ਸਤਿ ਹੋਇ ਜਾਤਿ ਸਭਿ ਸ਼ਾਂਤਿ । ਚਿਤ ਸਤਿ ਕੋ ਅਬਿ ਅਰਥ ਬਖਾਨੋ । ਅੰਤਹਕਰਣ ਰੂਪ ਸ਼ ਜਾਨੋ ।32।

In this way one's Antishkaran is dissolved. One's consciousness dissolves into the Consciousness [of All] and attains peace. [the Singhs then asked Bhai Daya Singh, can you explain more into one's Consciousness?] One's consciousness merges into the Truth, understand the Antishkaran's form in this manner.


ਜਿਸ ਤੇ ਦਰਸ ਅਸੰਮਕ ਪਿਖੈ । ਆਤਮ ਬੁੱਧਿ ਅਨਾਤਮ ਬਿਖੈ । ਜਗਤ ਅਸੱਤਿ ਬਿਖੈ ਸਤਿ ਬੁੱਧ । ਆਤਮ ਸੱਤਿ ਅਸੱਤਿ ਕੀ ਸੁੱਧ ।33।

[the Mind is now discussed] When the mind is immersed in ignorance it cannot perceive the Truth [Consciousness], it only views duality. The Mind understands one's body to be Consciousness, but this is not Consciousness. Within the transient world the eternal Consciousness pervades. The mind does not perceive the Consciousness, the Eternal Truth, but views only ignorance and transiency.


ਨਾਮ ਇਸੀ ਕੋ ਮਨ ਪਹਿਚਾਨ । ਜਬਿ ਹੈ ਪ੍ਰਾਪਤਿ ਆਤਮ ਗ੍ਯਾਨ । ਤਬਿ ਇਸ ਬਿਧਿ ਕੋ ਭਾਵ ਬਿਨਾਸੇ । ਜਿਉਂ ਕਾ ਤਿਉਂ ਸੁ ਪਦਾਰਥ ਭਾਸੇ ।34।

Understand the mind to be thus. But when [the mind] perceives the wisdom of Consciousness, then its manner of ignorance is destroyed. Then it can clearly view what is Eternal and what is transient.


ਜਬਿ ਚਿਤ ਸਤਿ ਇਸ ਬਿਧਿ ਕੋ ਭਯੋ। ਤਬਿ ਸੰਚਤਿ ਜੁਤਿ ਮਨ ਜਲਿ ਗਯੋ । ਜਿਮ ਮੰਦਰ ਜੁਤਿ ਜਲ੍ਯੋ ਅਨਾਜ। ਪੁਨ ਅੰਕੂਰ ਨਹੀ ਉਪਰਾਜ ।35।

When one's mind perceives Truth in this manner, then the stores of Sanchit Karma are destroyed. Just as a house, filled with seeds, is burned and the seeds are turned into ash and rendered useless.


ਕਿਰੇਮਾਨ ਜੋ ਕਰਨ ਕਰਾਹੀ । ਗ੍ਯਾਨੀ ਕੇ ਉਪਜਤਿ ਸੋ ਨਾਂਹੀ। ਪਰਾਰਬਧ ਕਰਿ ਕ੍ਰਿਆ ਜੁ ਠਾਨਿ। ਹੋਤਿ ਅਨਾਤਮ ਜੁਤਿ ਅਭਿਮਾਨ ॥੩੬॥

Kiryaman Karma's, which are regularly done, the Wise man does not allow them to take birth. However, due to Praradh Karma's one does daily action in a state of ignorance, and sees the world as transient.


ਵਹੀ ਕ੍ਰਿਆ ਹੋਵੈ ਕ੍ਰਿਯਮਾਨ। ਜਾਤਿ ਪ੍ਰਣੰਮਤਿ ਅਪਰ ਬਿਧਾਨ। ਸੋਈ ਕ੍ਰਿਯਾ ਹੀਨ ਅਭਿਮਾਨ। ਉਪਜੈ ਨਹੀਂ ਕਦਾਚਿਤ ਜਾਨ ॥੩੭॥

Those actions done in duality, become Kiryamaan. These Kiryamaan Karma become into other types of Karma, Sanchit and Praradh. Those whoever do not act in duality, they do not give birth to Kiryamaan Karma, and no karma is born from these actions. [and the cycle of producing karma is stopped].


ਪਰਾਰਬਧ ਤੇ ਹੁਇ ਕਿਰਮਾਨ। ਭੋਜਨ ਰੂਪ ਕ੍ਰਿਯਾ ਜਿਮ ਠਾਨਿ। ਪਰਾਰਬਧ ਕੋ ਰੂਪਹਿ ਸੋਇ। ਭੋਜਨ ਕਰੇ ਪੁਸ਼ਟਤਾ ਜੋਇ ॥੩੮॥

Praradh will become Kiryamaan Karma. The actions to experience pleasure, these are of the form of Praradh Karma. The power to experience these pleasures come from the form of Praradh Karma.


ਸੋ ਕ੍ਰਿਯਮਾਨ ਰੂਪ ਪਹਿਚਾਨ। ਦੇਹਿ ਸਰੁਜ ਸੋ ਪੁਸ਼ਟ ਨ ਜਾਨ। ਜੇ ਅਰੋਗ ਸੋ ਪੁਸ਼ਟ ਬਡੇਰੀ। ਤਿਸੀ ਪ੍ਰਕਾਰ ਜੁਗਤਿ ਲਿਹੁ ਹੇਰੀ ॥੩੯॥

So understand this form of the Kiryamaan Karma. But as the pain in the body cannot be [easily] remedied by food, one who is immune from disease their body remains strong. Understand this is analogous to [karma], one devoid of the disease of duality will not be struck by the illness of karma.


ਹੋਇ ਕ੍ਰਿਯਾ ਜੁਤਿ ਤਨ ਅਭਿਮਾਨ । ਸੋਇ ਕ੍ਰਿਯਾ ਹੈ ਉਪਜਨਵਾਨ । ਤਨ ਅਭਿਰਾਮ ਨ ਗ੍ਯਾਨੀ ਧਰੈ । ਯਾਂਤੇ ਨਹੀ ਬੰਧ ਕੋ ਕਰੈਂ ॥੪੦॥

Those actions done in duality, those actions will produce fruit [karma] in ones future. The Wise man [Gyani] does not act in duality, [understanding he is not separate from the World], and is therefore not bound by karma.


ਕਰਮ ਮਾਲ ਸਭਿ ਕੇ ਗਰ ਪਰੀ । ਤਨ ਹੰਤਾ ਤ੍ਯਾਗੇ ਤਿਨ ਹਰੀ । ਬਿਨਾ ਤ੍ਯਾਗ ਤੇ ਅਨਿਕ ਕਲੇਸ਼ । ਜਨਮ ਮਰਨ ਕੇ ਕਸ਼ਟ ਅਸ਼ੇਸ਼ ॥੪੧॥

The rosary of Karma is placed around everyone's neck, those who renounce duality break the rosary. Without renouncing duality one is subject to countless pains [of karma], and will continually be born again and again.


ਯਾਂਤੇ ਸਤਿਗੁਰ ਨੇ ਬਹੁ ਬਾਰ । ਬਰਨਨ ਕੀਨੋ ਗ੍ਰੰਥ ਮਝਾਰ । ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ। ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥੪੨॥

As the True Guru has said over and over again, and is written in the Granth, "In Ego they come into this world, and in Ego they leave. In Ego they are born and in Ego the die".


ਇੱਤ੍ਯਾਦਿਕ ਕੁਛ ਗਿਨੇ ਨ ਜਾਂਹਿ । ਕਹ੍ਯੋ ਦੇਹਿ ਹੰਤਾ ਕਰਿ ਨਾਂਹਿ । ਤਨ ਹੰਤਾ ਮਹਿਂ ਸਭਿ ਉਤਪਾਤ । ਦੁਖ ਪ੍ਰਾਪਤਿ ਪੁਨ ਪੁਨ ਪਛੁਤਾਤ ॥੪੩॥

There are countless passages like this within the [Guru] Granth, which tell us over and over again not to have duality [attributing one's body as separate from the universe]. In this duality of the body, all pains and suffering is born, and over and over again one regrets [for failing to go beyond one's body].


ਜਨਮ ਅਸੰਖ ਇਸੀ ਤੇ ਧਰੈ । ਅੱਪ੍ਰਮਾਨ ਸੰਕਟ ਤੇ ਮਰੈ । ਮਮਤਾ ਆਦਿ ਬਿਕਾਰ ਅਨੇਕ । ਤਨ ਹੰਤਾ ਜਨਤੀ ਅਬਿਬੇਕ ॥੪੪॥

[Through the actions in duality, which give rise to Karma], one is born over and over again, suffering endless pain. Pride and the countless other vices all stem from ignorance, creating duality between your body [and the universe/Paramatmaa].


ਜਿਸ ਜਨ ਪਰ ਹੋਵੈ ਗੁਰ ਕਰੁਨਾ । ਤਨ ਹੰਤਾ ਕੋ ਕਰਹਿ ਪ੍ਰਹਰਨਾ । ਤੱਤ ਉਪਦੇਸ਼ ਨਾਮ ਲਿਵਲਾਵੈ । ਜਨਮ ਮਰਨ ਦੁਖ ਤੇ ਛੁਟਿ ਜਾਵੈ ॥੪੫॥

That servant who receives the Grace of the Guru, their duality is destroyed. Through the true essence of the [Guru's] teachings, one is ever merged into the Name [of Hari], and is then forever liberated from the pain of reincarnation."


ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ, ਰੁੱਤ 5, ਅਧਿਆਇ 41

  • Manglacharan FB
  • Manglacharan IG
  • Manglacharan YouTube

© 2017-2019 Manglacharan. All Rights Reserved.

Humble request for donation to Manglacharan Patreon

https://www.patreon.com/manglacharan