ÿþ<HTML><HEAD><TITLE>TRANSMIGRATION OF THE SOUL</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="TRANSMIGRATION,THE,SOUL"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279TRANSMIGRATION OF THE SOUL, doctrine of rebirth based on the theory that an individual soul passes at death into a new body or new form of life. Central to the concept is the principle of universal causality, i.e. a person must receive reward or punishment if not here and now then in a subsequent birth, for his actions in the present one. The soul, it is held, does not cease with the physical body, but takes on a new birth in consequence of the person's actions comprising thoughts, words and deeds. The cumulative effect of these determines his next existence. Attached to worldly objects, man will continue in the circuit of birth death-rebirth until he attains spiritual liberation, annulling the effect of his past actions.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Belief in reincarnation is basic to the eschatology of all religions of Indian origin. Some Western philosophers of yore also believed, in the transmigration of soul, but for them it was associated with the concept of the immortality of soul. In Indian tradition, on the other hand, transmigration is an essential concomitant of the doctrine of <i>karma</i>, according to which every action, physical or mental, has its own consequence which must be faced immediately or in future, either in this life or in the hereafter, good actions leading to a favourable reward and bad actions entailing punishment. The individual soul (<i>j&#299v&#257tm&#257</i>), so it is believed, does not perish with the physical body but dons a new corporeal vesture in a new birth which is determined by its <i>karma</i> in the preceding births. Every new birth in its turn necessarily involves new <i>karma</i> or action leading to further consequences. <i>J&#299v&#257tm&#257</i> is thus tied to a <i>k&#257rmik chakra</i> or an endless cycle of birth-action-death-rebirth, until the chain is broken and <i>k&#257rmik</i> accumulation is dissipated and the <i>J&#299va</i> attains <i>mukt&#299</i> or <i>mok&#7779a</i>, i.e. liberation or release from transmigration.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The origin of the idea of transmigration is traced back to the post-Vedic period. The early &#256ryans simply believed that good men ascended to heaven to join company with the gods while the souls of the wicked sank down into the abyss of hell. The postulate that there is no unmerited happiness and unmerited misery and that the individual soul takes after death a new existence during which it reaps what, good or bad, it had sown earlier was first propounded in the <i>&#346atpatha Br&#257hma&#7751a</i>, one of the several commentaries that preceded the appearance of the Upanisads. Since then in India the highest spiritual goal has been the release of the <i>j&#299v&#257tm&#257</i> from the cycle of birth and death or <i>&#257v&#257gaman</i> (lit. coming and going). Different traditions within the Indian religious systems offer different analyses and correspondingly different solutions. One view is that since transmigration is subject to <i>karma</i> or actions, the cycle can be broken only through the annihilation or <i>karma</i>. Various methods have been suggested to achieve this end such as renunciation, non-action, ritualism and <i>gi&#257n (jñ&#257na)</i> or philosophical and metaphysical knowledge.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The doctrines of transmigration of soul and <i>karma</i> are accepted in the Sikh system, but with significant individual shades and emphases. <i>Karma</i>, it is true, determines its own consequence : <i>jehe karma kam&#257i teh&#257 hois&#299</i>-- as one acts so shall one be (GG, 730). However, <i>karma</i> as part of the Divine Order (<i>hukam</i>) is a natural compulsion and hence is unavoidable. What is needed, therefore, is not annihilation of <i>karma</i> through non-action, but doing good deeds and avoiding evil ones. Men are naturally endowed with power to discriminate between good and evil. Human life is on this account a valuable chance not to be frittered away. Gur&#363 N&#257nak warns : <i>su&#7751i su&#7751i sikh hamar&#299 sukritu k&#299t&#257 rahas&#299 mere j&#299a&#7771e bahu&#7771i na &#257vai v&#257r&#299</i>--- Listen, listen to my advice, O my Mind! Only good deeds shall endure, and there may not be another chance (GG, 154). Says Gur&#363 Arjan: "<i>milu jagad&#299s milan k&#299 bar&#299&#257 chira&#7749k&#257l ih deh sañjar&#299&#257</i> ---do meet the Lord of the Universe, for now is the time. After ages (passing through many different forms) have you attained the gift of human life" (GG, 176). Here in the world man has the opportunity to achieve ethical perfection, cherish the Lord and earn final release.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Secondly, what lies at the root of the problem is not <i>karma</i>, but <i>haumai</i>, i.e, egoity or the sense of I-ness. <i>J&#299v&#257tm&#257</i> (individual soul) is a spark or ray of the Ineffable Spirit, Param&#257tm&#257, and its deliverance lies in its reunion with its source. What hinders such reunion is the <i>j&#299va's</i> egoism. The <i>j&#299va</i> confined in its narrow shell and devoid of understanding of the infiniteness of Reality claims for itself a separate, individuated existence. It is <i>haumai</i> that robs a <i>j&#299va's karma</i> or potential merit. Even the holiest of acts would not avail when accompanied by <i>haumai</i> or self-conceit. Says Gur&#363 Arjan, N&#257nak V : <i>"jo jo karam k&#299e hau haumai te te bhae aj&#257e</i>--- All actions performed in ego go waste," (GG, 999) and "<i>&#257pas kau karamvantu kah&#257vai, janami marai bahu joni bhram&#257vai</i>-- As long as he <i>j&#299v&#257</i>) thinks he is the doer, so long shall he continue wandering through wombs and births" (GG, 278). What is needed is not annihilation of <i>karma</i>, but the conquest of <i>haumai</i>. This is done through right understanding of <i>hukam</i> (Divine Order), and the <i>&#347abad</i> (Divine Word) itself. As says Gur&#363 Amar D&#257s, N&#257nak III, "<i>ham k&#299&#257 ham karahage ham m&#363rakh g&#257v&#257r k&#257r&#7751aiv&#257l&#257 visari&#257 dujai bh&#257&#299 pi&#257ru</i>--- Utterly misguided are they who, filled with ego lay out many claims for what has been done and for what remains to be done, forgetting the one who guides all of our actions, and falling a prey to illusion and duality" (GG,39). When <i>haumai</i> is overcome and actions are dedicated to God, individuation ceases and the soul merges into the Absolute Beings.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Another Sikh principle having bearing on the concept of transmigration is that of <i>nadar</i>. Divine Order (<i>hukam</i>) although generally immutable is yet tempered by <i>nadar</i> or Divine Grace. The law of transmigration of soul, too, does not condemn a soul to irrevocable predestination and eternal <i>k&#257rmik chakra</i>. God's <i>nadar</i> (lit. favourable glance) can at any stage redeem a soul and release it forever from the circuit of <i>&#257v&#257gaman</i> or transmigration. <i>Mukt&#299</i> or deliverance from the bondage of birth and death, according to Sikh belief, is not contingent upon the end to the present life. With God's grace one can be a <i>j&#299van mukta</i>, emancipated while still living. What is required of the seeker of <i>nadar</i> is to behave and act in such a way that he qualifies himself for His grace. Thus while <i>karma</i> is necessary and good deeds helpful, liberation finally comes through <i>nadar</i>. Says Gur&#363 N&#257nak in the Japu, "<i>karm&#299 &#257vai kap&#7771&#257 nadar&#299 mokhu du&#257ru</i>--- body is determined by <i>karma</i>, but through <i>nadar</i> is found the door to liberation" (GG, 2).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;There is nothing dreadful as such about birth and death, i.e.transmigration, although to transcend the cycle is ever the soul's goal. Birth and death are part of <i>hukam</i> and are to be accepted as His <i>raz&#257</i> or Will. Gur&#363 N&#257nak says : <i>"jamma&#7751u mar&#7751&#257 hukamu pachh&#257&#7751u</i>--know that birth and death are by His <i>hukam</i> alone," (GG, 412). Again, <i>&#8220jamma&#7751u mara&#7751&#257 hukamu hai bh&#257&#7751ai &#257vai j&#257i</i>-- birth and death are by His <i>hukam</i> ; by His Will does one come and go" (GG,472). Besides being in tune with the Divine Will and practising humility and truth, the <i>j&#299va</i> is urged, in Sikhism, to take shelter in <i>n&#257m</i> or <i>&#347abda</i>. Without savouring <i>n&#257m</i> one wanders endlessly from birth to birth. Says Gur&#363 N&#257nak <i>"gur kau j&#257&#7751i na j&#257nai ki&#257 tisu chaju ach&#257ru andhulai n&#257mu vis&#257ri&#257 manmukhi andh gub&#257ru &#257va&#7751u j&#257&#7751u na chuka&#299 mari janamai hoi khu&#257ru</i>-- They who have not cherished the Gur&#363 nor realized <i>n&#257m</i> will continue to transmigrate" (GG, 19).</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"><i>&#346abad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i>. Amritsar,1959<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Gurmati Nir&#7751aya</i>. Lahore,1932<BR> <li class="C1"> Caveeshar, Sard&#363l Si&#7749gh, <i>Sikh Dharam Darshan</i>. Patiala, 1969<BR> <li class="C1"> Sher Singh, <i>The Philosophy of Sikhism</i>. Lahore, 1944<BR> <li class="C1"> Wazir Singh, <i>Philosophy of Sikh Religion</i>. Delhi, 1981<BR> </ol><p class="CONT">K. T. L&#257lw&#257n&#299<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>