Grace of the God / ਗੁਰੁ ਪ੍ਰਸਾਦ / ਕ੍ਰਿਪਾ

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  1. vsgrewal48895

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    GRACE OF THE GOD/ਗੁਰੁ ਪ੍ਰਸਾਦ/ਕ੍ਰਿਪਾ

    ABSTRACT

    Grace is an expression of Divine benevolence and is a cardinal doctrine in Sikhism. It manifests itself and occurs as Karam, Nader, variously called Mehr, Bakhshish, Parsad, Daya, or Kirpa. It is sought through prayer and devotion. Its descent is the ultimate Divine mystery. No amount of austerities, no amount of intellectual search or performance or ritual or yogic praxis or Akhand Paths or any such devices can force it out of God’s hand. Grace is a pre-requisite for any spiritual growth in Sikhism.

    ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥

    Nanak Nadree Karmee Daat.

    O Nanak; Devotion to Akal Purkh is a blessing, which comes through Its Grace. -----Guru Nanak, Japji, AGGS, Page, 5-11
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    Salvation, while earned through devotion love and good deeds, comes ultimately through Divine Grace. The fullness of God’s liberating grace is beyond human appreciation. Its power of emancipation is beyond comprehension. No human can have full knowledge about Grace. The riches of his goodness cannot be expressed in words by a mortal’s tongue. We can admire the beauty of Divine Grace but cannot really explore its depths. The depth of the riches of Its wisdom and knowledge are unreachable. Grace is governed by the Universal, eternal laws of nature, which do not show any partiality. It is needed to control mind, so one can perform selfless service (ਸੇਵਾ) to progress in spirituality.

    ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥

    Karam Milai Taa Paa-ee-ai Naahee Galee Vaa-o Du-aa-o.

    If one receives God's Grace, then such honors are received, and not by mere words. -----Guru Nanak, Siri Raag, AGGS, Page, 16-8

    Guru Nanak describes in Japji that even if you could live throughout the four ages, or even ten times more, and even if you were known throughout the nine continents and followed by all, with a good name and reputation, with praise and fame throughout the world. In spite of all this, no one would care for such a person, if he is not blessed by the Grace of Akal Purkh.

    ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

    Jay Tis Nadar Na Aava-ee Ta Vaat Na Puchai Kay.

    Still, if the Akal Purkh does not bless you with Its Glance of Grace, then who cares? What is the use? -----Japji, AGGS, Page, 2-15

    ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

    Karam Milai Ta Payai Hoar Hikmat Hukam Khuaar.

    When the Akal Purkh bestows Its Grace, then alone it is received; other tricks and orders are useless. -----Guru Nanak, Asa Di Var, AGGS, Page, 465-1

    ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

    Vin Karma Kich Paaee-aa Naahee Jay Bahutayra Dhavai.

    Without Akal Purkh’s Grace, nothing is obtained, although one may run around frantically. -----Guru Nanak, Raag Tilang, AGGS, Page 722-9

    ਜੇ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਵਿਣੁ ਕਰਮੈ ਨ ਪਾਇਆ ਜਾਇ ॥

    Jay Bauhtera Loacheyai Vin Karmai Na Paeyaa Jaey.

    No matter how much one may wish, without the Akal Purkh's Grace, It is not found. -----Guru Amardas, Gujri Ki Var, AGGS, Page 516-2

    Grace is bestowed on to those who humble themselves in submission to Akal Purkh’s Will, with development of higher instincts or virtues. When Truth and rigorous honesty have reached their highest levels in a person, he may become a candidate for it:

     As one progresses in spirituality, Grace is lovingly bestowed.

     One must be a good steward of whatever gift of Grace, he has received and should remain steadfast in his devotion to God, lest he falls from grace.

     No matter how far we have progressed, our desires may lead us in a direction away form the Grace of God.

     It seems plain that the Grace of God will not enter until and unless one recognizes and admit fearlessly the flaws in one’s character.

     One can then humbly ask God to remove the falsehood in his character and imbue the virtue of truth.

     Grace of God will not be bestowed upon until one has cleared the baggage of the ego (ਹਉਮੈ). Before we ask him humbly, we have to let go the ego.

     If ego is stilled then the God’s grace is seen. Ego is a chronic disease but it does have a remedy – honest contemplation of Naam with a true heart.

    ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥

    Haumai Deeragh Roug Hai, Daru Bhi Iss Mahe.


    Ego is a chronic disease, but it also has a curing medicine. -----Guru Angad, Asa Di Vaar, AGGS, Page, 466-18

     Grace of the God can do for us what we could not do ourselves.

     God, in Its Mercy, destroys the impurities and limitations of the human ego and bestows upon him the true knowledge and everlasting existence. When freed from the gravitational pull of the world of corruption one becomes weightless and purified with Truth, that is, the Word.

    ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾ ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥

    Nader Kareh Jay Aapni Ta Nadri Satgur Payeaa.

    If the Merciful Akal Purkh shows Its Mercy, then the True Guru is found. -----Guru Nanak Asa Di Var, AGGS, Page, 465-2

    In accordance with affirmations in the Bani, without proper prayer, humility, wakefulness in the way of God, grace may not come. The path to attain is hard, long, and yet the result is in God’s hand. It does not come by man’s own efforts and by the calculation of good and bad deeds. As borne out in the following affirmation, even the balance of good deeds does not help:

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

    Lekha Kateh Na Chhuttiyai Khinu Khinu Bhoolan Har,Bakhshanhar Bakhash Lai Nanak Par Utaar.

    We cannot get away from reaping the fruits of our actions in this world, as we can make mistakes at every step. O, Nanak if the Akal Purkh benefactor is pleased and pardons, then only one may be liberated. -----Guru Arjan, Gauri Bawan Akhari, AGGS, Page, 261-1

    The process of gaining Grace by Divine mercy is to engage in devotion.

    ਜਿਸੁ ਦਇਆ ਕਰੇ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਸੁ ਮਨਿ ਨਾਮੁ ਵਸਾਏ ਰਾਮ ॥

    Jis Daya Karay Mera Par-Braham Meri Jindariyie, Tisu Man Wasa-ay Ram.

    On whomsoever the Supreme Akal Purkh showers mercy, in his self It lodges the holy Name. -----Guru Ramdas, Raag Bihagara, AGGS, Page, 541-12


    Conclusion:

    Naam and selfless service are the paths to gain God’s grace. To rely on God’s shelter in humility inspires the inducement to prayer that opens the gateway to grace. Thus, it may seem that the law of Karma, operating under the Command of Divine Will is supreme. However, through loving devotion this law may be transcended.

    ਸੇ ਭਗਤ ਸੇ ਸੇਵਕਾ ਜਿਨਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ॥ ਤਿਨ ਕੀ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਸਿਰਿ ਨਿੰਦਕ ਕੈ ਪਵੈ ਛਾਰਾ ॥

    Say Bhagat Say Sayvkaa Jinaa Har Naam Pi-aaraa. Tin Kee Sayvaa Tay Har Paa-ee-ai Sir Nindak Kai Pavai Chhaaraa.

    They alone are devotees, and they alone are selfless servants, who love the Akal Purkh's Name. By their selfless service, they find the It, while ashes fall on the heads of the slanderers. -----Guru Ramdas, Raag Suhi, AGGS, Page, 733-17

    Virinder S. Grewal
    Williamston, MI
     
    ajit singh991 and Ishna like this.
     
    : grace, mercy, nadar, sin
  2. spnadmin

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    Here is a wonderful varaan from Bhai Gurdas, about Gur prasaad.


    ਲਸਕਰ ਅੰਦਰਿ ਲਾਡੁਲੇ ਪਾਤਿਸਾਹਾ ਜਾਏ ਸਾਹਜਾਦੇ ।
    lasakar andari|aadulay paatisaahaa jaaay saahajaaday|
    In the armies of emperors the dear princes also move.

    ਪਾਤਿਸਾਹ ਅਗੈ ਚੜਨਿ ਪਿਛੈ ਸਭ ਉਮਰਾਉ ਪਿਆਦੇ ।
    paatisaah agai charhani pichhai sabh umaraau piaaday|
    The emperor leads and the satraps and infantry follow.

    ਬਣਿ ਬਣਿ ਆਵਣਿ ਤਾਇਫੇ ਓਇ ਸਹਜਾਦੇ ਸਾਦ ਮੁਰਾਦੇ ।
    bani bani aavani taaidhay aoi sahajaaday saad muraaday|
    The courtesans well-dressed come before all but the princes remain simple and straight.


    ਖਿਜਮਤਿਗਾਰ ਵਡੀਰੀਅਨਿ ਦਰਗਹ ਹੋਨਿ ਖੁਆਰ ਕੁਵਾਦੇ ।
    khijamatigaar vadeereeani daragah honi khuaar kuvaaday|
    The (true) servants of the kings earn applause but the defiants get humiliated in the court.


    ਅੱਗੈ ਢੋਈ ਸੇ ਲਹਨਿ ਸੇਵਾ ਅੰਦਰਿ ਕਾਰ ਕੁਸਾਦੇ ।
    agai ddhoee say|ahani sayvaa andari kaar kusaaday|
    In the court (of the Lord) only they get shelter who remain rapt (in the service).


    ਪਾਤਿਸਾਹਾਂ ਪਤਿਸਾਹੁ ਸੋ ਗੁਰਮੁਖਿ ਵਰਤੈ ਗੁਰ ਪਰਸਾਦੇ ।
    paatisaahaan patisaahu so guramukhi varatai gur parasaaday|
    With grace of the Lord, such gurmukhs become king of kings.


    ਸਾਹ ਸੁਹੇਲੇ ਆਦਿ ਜੁਗਾਦੇ ॥੧੧॥
    saah suhaylay aadi jugaaday ॥11॥
    Only such people ever remain happy and contented.

    The princes as Gurmukhs are not distracted by the lure of the sensual world. They are disciplined in their devotion, pure and straight. These are true devotees of Akaal (the emperor) because their focus on Him never waivers. With the grace of the Patasha, the Guru's Wisdom, they become One with Him (they become king over all the kings of earth).
     
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  3. vsgrewal48895

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    Thanks aad ji for the wonderful reference.
    Virinder
     
  4. Ishna

    Ishna Philosophy, yes. Religion, no.
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    It is interesting that the last paurhi of Jap Ji Sahib (the paurhi that appears before the shalok at the end) finishes with a reference to this Grace:

    ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ
    Jaṯ pāhārā ḏẖīraj suni▫ār.
    Let self-control be the furnace, and patience the goldsmith.

    ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ
    Ahraṇ maṯ veḏ hathī▫ār.
    Let understanding be the anvil, and spiritual wisdom the tools.

    ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ
    Bẖa▫o kẖalā agan ṯap ṯā▫o.
    With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat.

    ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ
    Bẖāʼndā bẖā▫o amriṯ ṯiṯ dẖāl.
    In the crucible of love, melt the Nectar of the Name,

    ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ
    Gẖaṛī▫ai sabaḏ sacẖī taksāl.
    and mint the True Coin of the Shabad, the Word of God.

    ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ
    Jin ka▫o naḏar karam ṯin kār.
    This is the daily routine of those on whom God casts His gracious glance. [please note this line is Bhai Manmohan Singh's translation]

    ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
    Nānak naḏrī naḏar nihāl. ||38||
    O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||
    Dr Karminder Singh Dhillon touches upon something in Understanding Japji - 5: The Core Concepts (May-June 2008 edition of The Sikh Bulletin) which hints at something like 'Grace' but he doesn't actually use the word anywhere in the article (that I can find). Dr Dhillon says:

    What do you think about Grace/Nadar?
     
  5. japjisahib04

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    First of all God is not biased, is infinite and equal blessing for everyone. He has given same legs, arms, hand to everyone so the question of 'ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ' - not gracing anyone does not arise. Since 'ਤਿਸੁ' has aunkar it referred to me as first person and not God. If we look at the context of the pauree and the mind who passionately with burning desire wants to be sachiar has by now understood that 'if I don’t aligne with divine traits', then mind has no interest, 'ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ' with divine treasure within us. I strongly feel Guru sahib is trying to tell, 'when you don’t live as per the satguru's paradigm then no amount of logic could pour humanity
     
    #5 japjisahib04, Jul 29, 2015 at 10:18 AM
    Last edited: Jul 30, 2015 at 11:45 AM
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  6. chazSingh

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    living under the 3 aspects of creation...rajo / tamo / sato...

    one starts to sway the balance of their actions and deeds to fall into Sato...truthful, loving, compasionate, contentment, forgiveness etc etc

    Waheguru see's ones efforts and a longing will arise / manifest in ones heart / hirda to seek Him. this is Grace...

    later, we realize even the thought to fill ones life with Sato actions...were His grace also...

    even the difficulties in ones life that made a person contemplate their existance...to seek the light...was His grace...

    hearing his Shabad within ones own home (body)...is his grace...

    Seeing his light / parkash ... is His grace...

    riding the waves of the Shabad to our destination will be His grace

    :)
     
  7. Tejwant Singh

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    Grace is solely a non guaranteed reward for good deeds. Can you imagine if we got biscuit like a dog performing tricks or an orca confined to a small tank? If that were a case it would not be a reward but a Pavlovian cycle. If every good deed had a reward, then the Grace would become meaningless.

    Grace is like the first drop of monsoon rain in a colibri's beak. We can imagine how long it had to wait for that one drop and what it had to do in between.

    The art and effort of one's commitment to doing good is itself a Grace, the rest is gravy.

    Tejwant Singh
     
    #7 Tejwant Singh, Jul 30, 2015 at 2:52 AM
    Last edited: Jul 30, 2015 at 7:11 PM
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  8. Ishna

    Ishna Philosophy, yes. Religion, no.
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    So do you think nadar is a person's own outlook/vision? A Gurmukh uses their own vision/nadar, meaning they see the world through the eyes of Akaal Purakh?
     
  9. japjisahib04

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    Nadar is a persian word means Nazaria - paradigm. And guru sahib throughout tells us, 'ਮਨ ਮੇਰੇ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਚਲੁ ॥ Move as per the paradigm of satguru. Where that wisdom of satguru dwells, 'ਨਿਜ ਘਰਿ ਵਸਹਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਤਾ ਸੁਖ ਲਹਹਿ ਮਹਲੁ ॥੧॥ ਰਹਾਉ ॥.SGGS.37.

    On one hand gurbani says, 'karmi aapo aapni kai naidai kai duur and other other hand we talk of SOS type grace in a contradictory manner. For all good and bad deeds I am responsible and not God. Dada dosh n diyo kissai dosh karma aapnia
     
  10. Ishna

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    Interesting. My Gurbani dictionary says 'nadar' is from Arabic 'Nazar' meaning vision/sight.

    It is related to the evil eye, oh dearz.

    But there is also Arabic 'nadhar' which means look/sight/seeing.

    Edit: I am also finding references that 'nadar' is the force that overrides karma. For Sikhs who believe in karma...
     
    #10 Ishna, Aug 2, 2015 at 2:54 PM
    Last edited: Aug 2, 2015 at 3:08 PM
  11. japjisahib04

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    Nadhar in fact is Persian word and not Arabic.

    You may conclude from this pankti, 'ਨਦਰਿ ਉਪਠੀ ਜੇ ਕਰੇ ਸੁਲਤਾਨਾ ਘਾਹੁ ਕਰਾਇਦਾ ॥ ਦਰਿ ਮੰਗਨਿ ਭਿਖ ਨ ਪਾਇਦਾ ॥੧੬॥ SGGS.472.6. Literal interpretation of this pankti as found on internet is, 'If God cast angry glance then He can reduce Kings into blades of grass.

    Above interpretation proves, Guru Nanak has declared God as REVENGEFUL. But in Commencing Verse Guru Nanak says God is Nirvair (without any revenge) and Guru Arjan Jee says, 'mith bolda jee oh kadai n bolai kauda, He even does not remind me of my shortcoming - what to talk of punishing '. I cannot imagine that Guru Nanak will issue contradictory statements in his Bani.

    Therefore, let us see where have we gone wrong. The pankti is, 'ਨਦਰਿ ਉਪਠੀ ਜੇ ਕਰੇ ਸੁਲਤਾਨਾ ਘਾਹੁ ਕਰਾਇਦਾ॥
    Since God is weparwah, thus question of withdrawing grace and taking revenge does not arise. By closely looking at the pankti, I am observing that pankti is not addressing to God but to my manh as a first person that whosoever (ਉਪਠੀ - upathi) ignores the divine intellect (or does not change his vision as per divine)then sultana (it is my manh who rules my body) drags me into superfluous work (gha kraida -useless karma). And, 'ਦਰਿ ਮੰਗਨਿ ਭਿਖਨ ਪਾਇਦਾ॥੧੬॥ When mind is involved throughout in superfluous action, he has no time to explore or request satguru and seek His mat thus mind is not able to align with truth.
     
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