Dear Randip ji,
The theory of Karma or the doctrine of karma is a part of the Divine law (hukam). "The whole universe," says Guru Arjan, Nanak V, "is bound by action, good or bad" (GG, 51). Guru Nanak declares in the Japji that "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," (GG, 1) and then adds 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" (GG, 2). Sikhism, moreover, distinguishes between karma and kirat. The latter term applies to the cumulative effect of actions performed during successive births and is somewhat akin to '
sanchit karma' and
'prarabdh karma' of Hindu theoreticians.
TRANSMIGRATION 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.
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 karma, 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 (jvatma), 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 karma in the preceding births. Every new birth in its turn necessarily involves new karma or action leading to further consequences. Jivatma is thus tied to a karmik chakra or an endless cycle of birth-action-death-rebirth, until the chain is broken and karmik accumulation is dissipated and the jiva attains mukti or moksa, i.e. liberation or release from transmigration.
The origin of the idea of transmigration is traced back to the post-Vedic period. The early Aryans 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 Satpatha Brahmana, 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 jivatma from the cycle of birth and death or avagaman (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 karma or actions, the cycle can be broken only through the annihilation or karma. Various methods have been suggested to achieve this end such as renunciation, non-action, ritualism and gian (jnana) or philosophical and metaphysical knowledge.
Transmigration - SikhiWiki, free Sikh encyclopedia.
Kindly read on from the link given above.
My opinion is as follows:
The point to stress upon is that sikhism does not believe in any hierarchy as pointed out by you above. There is nothing in Granth sahib that states so. It is only the Karmas that are talked about. At no place it is specified that if the action is 'x' the reaction/reward would be' x1'. There cannot be any mathematical precision in the theory of Karma or transmigration. It is a concept to signify that there can be adverse reactions if one does not become virtuous or does not lead the life as is required and stated in Granth sahib.
I shall be grateful if you could post the sabad or the line on the basis of which you have raised your doubt.May be I am missing something.
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