ÿþ<HTML><HEAD><TITLE>NADAR </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="NADAR"> <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">&#65279NADAR (Arabic <i>nazar</i> : glance, favourable regard, favour), implying Divine grace, is a concept central to Sikh religious tradition affirming its faith in a Transcendental Being responsive to human prayer and appeal for forgiveness and mercy. It reiterates at the same time a belief in the sovereignty of Divine Will (<i>raz&#257</i>) overriding the law of <i>karma</i> which itself is a constituent of <i>hukam</i>, the all pervading and all-regulating Divine Law. From His Will flows grace which as the divine initiative leads the seeker to his ultimate destiny. It is postulated as the critical determinant in this process. In their holy utterances recorded in the Gur&#363 Granth S&#257hib, the Gur&#363s have repeatedly stressed how indispensable is God's grace in one's spiritual quest and how in devotion and contemplation it be constantly solicited. Some other terms used to express the concept of <i>nadar</i> are <i>pras&#257d</i> (graciousness, favour, mediation), <i>kirp&#257</i> (<i>k&#7771p&#257</i>: tenderness, favour, clemency), <i>kirp&#257 ka&#7789&#257kh (k&#7771p&#257 ka&#7789&#257k&#7779a</i>: glance or nod of grace), and <i>day&#257</i> or <i>taras</i> (pity, mercy, compassion) drawn from Indian tradition. Others, drawn from Islamic tradition, particularly of S&#363f&#299 orientation, are <i>karam</i> (bounty, favour, grace), <i>ba<u>kh</u>shish</i> or <i>ba<u>kh</u>sh&#299sh</i> (gift, grant, beneficence) and <i>mihar</i> (love, favour, mercy).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>Nadar</i> implies a cosmic order wherein a law superior to the law of <i>karma</i>, i.e. ordained system of retribution, operates. In systems like the S&#257&#7749khya and P&#363rva M&#299m&#257&#7749s&#257 and in creeds like Buddhism wherein <i>karma</i> is held supreme in determining and shaping destiny, the concept of <i>nadar</i> will have little relevance. It is in the theistic creeds, particularly those with attachment to devotionalism and with sensitiveness to cosmic mysteries that it takes priority as a principle overriding retribution. Within the traditional Indian religious thought, the concept of grace finds its strongest expression in the philosophy of Vi&#347i&#7779&#7789&#257dvaita (identity in difference) formulated by R&#257m&#257nuja. In Islamic tradition which describes Allah employing epithets such as <i>rahm&#257n</i> and <i>rah&#299m</i> (merciful), <i>kar&#299m</i> (beneficent, gracious), <i><u>gh</u>af&#363r</i> (forgiving, clement), <i>satt&#257r</i> (concealer of sins) and <i>ra&#363f</i> (benign), <i>karam</i> and <i>fazal</i> are the words used for grace. In Christianity, too, the concept of grace is firmly established. But even in these creeds grace is not uncaused or an arbitrary favour, but is the result of good actions, devotion and complete surrender and submission of the self to the Universal Self. Yet the phenomenon is not unknown that of the many who tread the path of good actions and devotion and strive to grasp the Ultimate Truth, only a few in fact lay hold on it. As says Gur&#363 N&#257nak :<i>tere darsan kau ket&#299, bilal&#257i virl&#257 ko ch&#299nasi gur sabadi mil&#257i</i> &#8212 many there be who long for Thy vision; but few encounter and perceive the Gur&#363's Word (GG, 1188).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In the Sikh system the doctrine of <i>nadar</i> is juxtaposed to that of <i>karma.Karma</i> is certainly important in that it will determine a favourable or unfavourable birth. At times the theory seems to receive support in the Sikh scriptures that those who in their previous existences have lived lives of relative merit acquire thereby a faculty of perception which enables them to recognize the Gur&#363. But the total order of creation visualized in Sikhism, besides acording a necessary place to <i>karma</i> as far as the initial perception of the Word is concerned, specifies mercy or grace as the ultimate arbiter. It is finally through <i>nadar</i> that the initial desire for liberation is roused as well as opportunity to lay hold on the means of liberation is obtained. In a significant line in the <i>Japu</i>, Gur&#363 N&#257nak contrasts the two, <i>karma</i> and <i>nadar</i>. <i>karam&#299 &#257vai kapa&#7771&#257 nadar&#299 mokhu du&#257ru&#8212karma</i> determines the nature of our birth, but grace alone reveals the door to liberation (GG, 2). <i>Nadar</i> is the basic and primal factor even in prompting the human self (<i>j&#299v&#257tman</i>) to devotion. Says Gur&#363 Arjan: <i>j&#257 kau k&#299rap&#257 karahu prabh t&#257 kau l&#257vahu sev</i>&#8212 whomsoever Thou favourest, O Lord, him Thou putest in the path of devotion (GG, 814). And, again, it is through God's grace that the seeker reaches his goal: <i>gur pars&#257d&#299 hari p&#257&#299ai matu ko bharami bhul&#257hi</i>&#8212through Divine grace is union with God attained, let no one linger in doubt about this (GG, 936).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Just why Ak&#257l-Purakh should show mercy or grace in this manner is a matter which must remain a mystery. Mankind 's understanding of the Divine Order will not provide an explanation for the fact that the prerequisite perception is awakened in some, whereas others remain bereft of it. There is a point beyond which the human understanding cannot proceed, and the giving or withholding of such perception is an issue which lies beyond that point. Ak&#257l-Purakh confers this awareness of <i>n&#257m, &#347abda</i> and <i>hukam</i>, through His sovereign Will (<i>raz&#257</i>) and Grace (<i>nadar</i>), freely and openly bestowed, yet not upon all seekers. The ability to find the True Gur&#363, to hear to the Gur&#363's voice (<i>&#347abda</i>) and to respond to it comes to some by Ak&#257l Purakh's gift of mercy. Were He to withhold it, there is nothing a man can do. Without this gift of initial perception, without a divine stirring, the Gur&#363 will not be heeded and the divine Name remains unrecognized. There is, however, no cause for fatalism and despair. Sovereignty of the Divine Will notwithstanding, Gur&#363 N&#257nak points to the path to divine favour. One is to be content in His Will and to cleanse the mind with a view to deserving and receiving His Grace, if and when bestowed. Resorting to the imagery of curd-making for which the vessel must be thoroughly washed, the Gur&#363 affirms at the opening of R&#257ga S&#363h&#299: <i>bh&#257&#7751&#7693&#257 dhoi baisi dh&#363pu devahu tau d&#363dhai kau j&#257vahu</i> &#8212 wash the vessel, purify it with incense, only then proceed to receive the milk (GG, 728). Another helpful way is that of <i>sukrit</i> (right action) which has a lasting effect. Says Gur&#363 N&#257nak: "Listen, listen to our advice, O my mind, it is the right action that will last; and there may not be another chance" (GG, 154-55). At another place, he says: "Everyone desires, but whether one will be fortunate enough to achieve depends upon <i>karam</i> " (GG, 157). The use of the term karam raises a kind of ambiguity. <i>Karam</i> as spelt and pronounced in Punjabi may mean either the Sanskrit <i>karma</i> (action) or its resultant <i>karam</i> of Punjabi meaning fate or destiny, or it may mean the Persian <i>karam</i> (grace, favour). In any case, the doctrine in Sikhism is that <i>nadar</i> is most likely to descend on one who engages in good actions. Another way to earn grace is <i>ard&#257s</i>, prayer and supplication in extreme humility, self-abnegation and self-surrender to Divine Will. Such humility of spirit is the basis on which the spiritual and ethical life pleasing to God may be built, and grace obtained. In a nutshell, Divine favour (<i>nadar</i>) prompting the self to prayer and devotion may possibly be won through humble supplication and through cultivation of virtue and right action.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> &#346abadarth <i> Sr&#299 Gur&#363 Granth S&#257hib </i>. Amritsar, 1969<BR> <li class="C1"> Avtar Si&#7749gh, <i> Ethics of the Sikhs </i>. Patiala, 1970<BR> <li class="C1"> Sher Singh, <i> The Philosophy of Sikhism </i>. Lahore, 1944<BR> <li class="C1"> Nripinder Singh, <i> The Sikh Moral Tradition </i>. Delhi, 1990<BR> <li class="C1"> Wazir Si&#7749gh, <i> Philosophy of Sikh Religion </i>. Delhi, 1981<BR> <li class="C1"> Harned, David Ba&#299ly, <i> Grace and Common Life </i>. Patiala, 1970<BR> </ol><p class="CONT">Gurbachan Si&#7749gh T&#257lib<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>