Does Sikhism Believe in Reincarnation? Baldev Singh
Only recently have I replied to this excellent question asked by a reader from Canada. Since this question has been raised again, I am going to dig deeper to answer it.
Before I came on the scene to interpret Guru Nanak’s teachings, numerous other scholars who have studied Aad Guru Granth Sahib (AGGS) concluded that Guru Nanak rejected the doctrines of “karma and reincarnation.” Moreover, to understand this better one needs to comprehend what constitute the
Varna Ashrama Dharma/caste system. Together the caste along with the karma and reincarnation (or transmigration) constitutes the three external pillars of the caste system arranged on a hierarchical pyramid structure. In other words, both
Karma and reincarnation are part of the invented trilogy and they both are designed to justify the caste base factor. Because of the time and space constraints, I will bypass addressing the internal pillars of Hinduism designed to augment and perpetuate the caste system.
Majority of the Sikhs agree that Guru Nanak rejected the caste system. Therefore a question logically arises: If Guru Nanak rejected the caste system then why would he accept its underlying justifications; namely both the karma and reincarnation? Now let us journey backwards: If Reincarnation is accepted then it makes sense to accept also the Karma theory. They both go hand in hand. If you are going to accept both of them then why shy away from accepting the caste. After all the caste is sustainable only because of karma and reincarnation factors, otherwise the caste pillar crumbles. This paradox brings us to the forefront to reassess what Sikh Gurus said and taught.
We agree that the only authentic source of Nanakian philosophy (
Gurmat or Sikhi) is the sacred hymns (
bani) of AGGS. More likely is the case that what you read or hear about the idea of reincarnation is the interpretation of Nanakian philosophy put out by the British colonists, Christian missionaries, other Westerners and
Bipran- the opponents of Nanakian philosophy--Udasis and Nirmalas, and other proponents of the caste ideology. I recommend you to read two books:
The Sikh Revolution by Jagjit Singh and
Sikhism: A Comparative Study of its Theology and Mysticism by Daljeet Singh.
About two years ago, Colonel G.B. Singh initiated the debate on Biblical God, Soul, and Heaven with Reverend Zekveld on the SikhSpectrum.com. I have added my commentary to this debate and finally I combined my pieces into a comprehensive article: “
A Comparison of Two Credos: Christian and Sikh.” I wrote this article on the basis of the
bani (sacred hymns) of AGGS. Via quoting various verses I have demonstrated that AGGS rejects incarnation of God, transmigration, Hindu view of karma, Biblical God, soul, heaven and miracles. This article is archived on the SikhSpectrum, May 2006. I have also written a detailed article “
W. H. McLeod’s Interpretation of Guru Nanak’s Bani, archived on SikhSpectrum, February 2006.
Moreover, AGGS rejects earlier religious traditions and all the essentials of Hinduism. Check these references: Sangat Singh,
The Sikhs in History, New Delhi: Uncommon Books, fourth edition, 2001, p. 19; J. S. Grewal,
The Sikhs of the Punjab, New Delhi: Cambridge University Press, 1994, p. 31; Jagjit Singh,
The Sikh Revolution: A perspective View, New Delhi: Bahri Publications, 4th reprint, 1998, pp. 104-105.
Nanakian philosophy is based on logic, reason, skepticism, awareness, reality, and other factors often associated with critical thinking. It is not based on faith; Guru Nanak urges us to use critical (discerning) intellect in every walk of life.
Now you would ask me why my interpretation “reads” different from that posted on the Sikhnet? The answer to this question lies in the environment and the time, about five centuries back when Guru Nanak launched his movement. At that time Hindu texts were in Sanskrit language, which the Brahmins being the only priestly caste could read, write and speak. The Sudra caste and the
Antyajas (untouchables) who constituted the vast majority of the population were forbidden from learning Sanskrit. Islamic texts were in Arabic, though Persian Sufis were preaching their version of Islam in Persian and few Muslim Sufis were using local Indian languages.
Guru Nanak wanted to preach and teach his message in the language of the masses. Therefore, he rejected Sanskrit in favor of Punjabi, which at that time was the language of the peasants, artisans, untouchables and traders. Moreover, there was no specific script for Punjabi language. Guru Nanak and Guru Angad constructed the Gurmukhi script from the crude scripts that were in vogue at that time. Before Guru Nanak there was no literature in Punjabi except the couplets of Baba Seikh Farid. So Guru Nanak is the father of Punjabi literature.
The Guru borrowed the vocabularies of other languages and terminologies of other religions to express his thoughts. In other words, he radically changed the meanings of Hindu or Muslim religious terminologies in the adoption process to express his (Nanakian) philosophy. There are words from more than 25 languages in AGGS. In the process of building his philosophy, Guru Nanak also coined his own words and new terminologies. Therefore, when we read the Gurbani, we are conscious of the facts that the Guru is fully aware in his expressions of both the Hindu and Muslim worldviews.
Most often we encounter his references to the ideas of reincarnation in the AGGS. Just because the Guru is expressing this idea, it doesn’t automatically mean he approves of it. At the least it means that the Guru is conscious of such Hindu beliefs and certainly not giving his accent to the belief as part of his own (Nanakian) philosophy. We, Sikhs, must be extremely careful of this and approach the topic with caution, careful analysis, and proper discussion.
Guru Nanak discussed and imparted credence to the subject of evolution of life about five hundred years ago, roughly 350 years before Charles Darwin. Moreover, the Entity (Creator) according to Guru Nanak is Itself evolving as in the very act of creation of the cosmos when the Transcendent became Immanent-the Invisible became Visible-the Unmanifest became Manifest.
Let us do a small experiment; get your pencil and a piece of paper in hand. In the 21st century, we have come a long way in understanding the subject of evolution. Now take the expressed central basic proposition of the theory of evolution and translate that into our present-day Punjabi language in general and in particular to the Punjabi language of the 15th century, something akin to the written language of Guru Nanak as we encounter in Gurbani.
You will be amazed to find that what you wrote sounds more like the language of reincarnation. And if your mind is already conditioned towards reincarnation, you will read this experimented material as justifying reincarnation. I am afraid that is what has exactly happened to the generations of Sikhs. To make the matter worse, our Sikh scholars too continued to express the same mode of routine ritual thinking. It only highlights the fact that we have failed to develop the Punjabi language in tune with the scientific progresses of the last century.
In our existing Punjabi vocabulary and its former usage there is no expressed distinctions between reincarnation and the theory of evolution; they both lie on each other. It is only in the last few decades some of us have smelled the burning rat and decided to reassess what the Gurus espoused; thanks in part to the Western sciences imparting us the gift of critical knowledge of evolutionary biology. Given this, the new knowledge, it is incredibly refreshing to read Gurbani.
In the quote taken from Sikhnet, "Be kind to me, O Purifier of sinners; I am so tired of wandering through reincarnation. Prays Nanak, I am the slave of the Lord; God is the Support of my soul, and my breath of life,” we should recognize the pitfalls of English translations of “wandering through reincarnations.” This is a literal and Brahmanical rendering of the hymn. Whereas when we substitute “wandering through reincarnations” with “various evolutionary stages of life,” the translation comes in sync with the Nanakian philosophy. And that is the proper way to interpret and express the
bani.
One must remember that according to modern science all complex forms of life originated and evolved from a profoundly simple life. And it took millions of years for complex forms like the modern man to evolve through myriad forms of life to develop-—this fact amazingly is consistent with the Nanakian philosophy.
AGGS makes it clear that reincarnation of God, karma and transmigration, and hell and heaven, caste system and gender inequality, are not real; rather they are man-made concepts, as pointed out by Guru Angad.
It is the teachings of Vedas, which has created the concepts of sin and virtue, hell and heaven, and karma and transmigration. One reaps the reward in the next life for the deeds performed in this life-goes to hell or heaven according to the deeds. The Vedas have also created the fallacy of inequality of caste and gender for the world. AGGS, M 2, p. 1243.
Another relevant issue that needs addressing even though you didn’t ask and that is of soul. Again, here the Nanakian philosophy radically differs from other religions. In Nanakian philosophy, soul is God--the Transcendent One that permeates the entire cosmos and it is called as
jyoti (light). Other synonyms used are
hans (swan),
atma,
jio (spirit),
Sabad-surat (God-consciousness) and moral principles that guide life (conscience). Guru Nanak rejected the idea that soul is something separate from God and that it leaves the body after death to seek punishment or reward depending upon the deeds of the person whose body it inhabits. Many verses in the AGGS attest to this fact that God is soul. For example:
After death some bodies are burnt, some are buried and some are left to be devoured by animals/birds (dogs). Some are thrown in water while others are thrown in a dry well. There is no evidence/proof where the so-called soul ends after these different methods of disposal of the dead body,” opines Nanak. AGGS, M 1, p. 648.
Do not believe that the benefits of deeds performed in the current life will be rewarded in the next world. AGGS, M 1, pp. 729-730
Within all there is light (jyoti) and it is Your light which is in all. AGGS, M 1, p. 663
The One God sustains all and It is also the Atma within all. In other words Atma is the Transcendent One. Nanak is at the service of one who understands this mystery, as such a person is God-like. AGGS, M 1, p. 1353 God is in soul and soul is in God. AGGS, M 1, p. 1153
“O my mind, the Universal light is within you, recognize your roots-the source of your origin-the Primordial Light-Energy,” so says Nanak. AGGS, M 3, p. 441.
Besides, the Sikh Gurus rejected the notion of past life or the life after death, and made it abundantly clear that the present life is the only chance to realize God. For example: O my mind, my dear friend, this is the time for you to meet the Creator. Moreover, this opportunity will last only as long as the body is healthy and full of vitality. AGGS, M 1, p. 20 Take advantage of your birth as a human, this is your only opportunity to meet God. AGGS, M 5, p. 378 “Don’t look to the past, make efforts to make your future life successful by meeting God, because you won’t be born again,” says Nanak. AGGS, M 5, p. 1096 “You won’t be born again, take some measures to obtain salvation right now. Praising the Merciful One, will take you across the ocean of worldly temptations,” says Nanak. AGGS, M 9, p. 220
In my correspondence with McLeod, I pointed out to him that there are numerous verses in the AGGS making it abundantly clear that our current life is the only chance to become a
sachiara (
gurmukh, understanding and realizing God). According to the dogmas of “karma and transmigration,” there could be many chances, theoretically unlimited. He refused to debate the matter.
I would be glad to discuss this topic further or any other question you may have about Gurmat/Sikhi.
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