Jap Ji Sahib is the first composition in the Sikh Holy Scripture, Sri Guru Granth Sahib (SGGS). Its contents are referred to as Gurbani the Guru’s word. One of the themes that runs throughout is Nadar meaning Divine grace.

Jap Ji Sahib is a composion of 38 Pauris (stanzas) and a Slok (epilogue). Guru Nanak says in Pauri 6:

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

In the whole universe if any one can obtain anything without Divine grace, let him/her get it.

By this verse, Guru Nanak recognizes that any achievement in life is subject to Divine grace. That this should not be taken to mean that no effort is required for achievement but that motivation for effort is also given by God:

ਉਦਮ ਮਤਿ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਜਿਉ ਪ੍ਰੇਰੇ ਤਿਉ ਕਰਨਾ ॥ ਜਿਉ ਨਟੂਆ ਤੰਤੁ ਵਜਾਏ ਤੰਤੀ ਤਿਉ ਵਾਜਹਿ ਜੰਤ ਜਨਾ ॥੧॥ ੫ ੭੯੮-੯੯

God gives counsel for action; man acts as He motivates;

Man obeys the way a musical instrument responds to the musician (M: 4, SGGS, p 798-99).

Humans should therefore try to deserve this grace.

Gurbani uses seven terms to describe grace. They are Prasad, Bakhsheesh (Bakhshish), kirpa (kripa), Bhaag, Daat, Karam, and Nadar. Prasad as used in the Mool Mantar conveys that we can understand God with Guru’s grace. Bakhsheesh means something given by pleasure and kirpa means compassion. Bhaag represents good fortune. Nadar and Karam are derived from the Persian expression, Nazr–e–karam that literally means ‘glance of grace’. They are sometimes used together and at others separately but convey the meaning of the compound expression for grace. In the scripture also uses karam for deeds. The two uses of karam are inter–related, as in order to receive Divine grace one has to be supported by good deeds. Karam is not the same as karma, which refers to the results of one’s deeds and has become part of English vocabulary. We shall see their use as we proceed.

Although the Mool Mantar (Seed Mantra) is strictly not part of Jap Ji Sahib it is always read with it. It describes the virtues of the Creator and ends with Gurprasadi meaning through the grace of the Guru. The subject of Nadar runs throughout and the composition ends with ‘Nanak Nadri nadir nihaal’ meaning with grace one is emancipated. It occurs as follows in Pauris shown; their translation is contained in the text below:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Mool Mantar

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥ Pauri 2

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥ Pauri 4

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥ Pauri 6

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥ ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥ Pauri 7

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥ Pauri 24

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥ Pauri 25

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥ Pauri 26

ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥ Pauri 32

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥ Pauri 34

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥ Pauri 37

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ Pauri 37

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥ Pauri 38

The composition is really a journey to receive grace, which is experienced as we proceed with devotion and humility.

The entire process does not require performing any rituals or reciting any mantras. Every thing depends on deeds. The purpose of human birth, in addition to doing our duties and contributing to development, is to facilitate union of the soul with the Creator. With this union, the soul is emancipated thus ending the cycles of reincarnation. This is Mukti or liberation and results in the soul entering God’s abode through the metaphorical Mokh Duaar, the gate to Mukti.

Everything is subject to Hukam, or Divine commands which is the other name for laws of nature. If we obey the laws of nature by way of doing what we were sent here for we can hope to escape the cycles of reincarnation. The Guru says in Pauri 2:

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

By Hukam some receive grace while others keep going in cycles.

Pauri 4 says:

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Human birth comes by past deeds but one gets to the Mokh Duaar by grace;

This way one is able have a vision of the eternal Master.

We commit so many transgressions in life so how can we hope to obtain grace. Some people bathe at places of pilgrimage to wash their sins. Pauri 6 says:

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

I would have bathed at pilgrimage centers if I do what God likes; without that, ceremonial bathing is of no use;

In the whole universe if any one can obtain anything without Divine grace, let him/her get it.

That means Divine grace does not come through rituals; it is deserved by deeds.

Pauri 1 says:

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥ ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

One cannot clean the mind even by millions of baths;

The mind cannot be restful even if one sits continuously in meditation;

No amount of wisdom is helpful;

Al these things can impress other people and get one a good reputation:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

So how do we overcome the obstacles and get to the eternal Lord, the universal Truth?

Live by preordained commands i.e. do your duties as human beings.

In Pauri 7 the Guru emphasizes this:

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥ ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥ ੧ ੨

One may earn a good reputation and be praised by all;

but without Divine grace none will ultimately care for him.

The fifth Pauri enunciates five qualities that make a person acceptable to God:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Those who serve receive honor;

Let us praise the virtues of the Lord

Let us sing, listen to praises, believe and love Him.

We can thus get rid of pain and be happy.

The five qualities therefore are service or complying with Hukam, praising the Lord by remembering His virtues, listening to them say in congregation, believing in Him and loving Him. Any one who thus loves Him receives His love.

Those who have these five qualities are called Panch, the selected or respected ones. Pauri 16 says:

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥

The Panchs are accepted and given high status;

They receive honor in God’s presence.

The soul does not want to get to God’s abode to take a measure of or to evaluate Him. It is beyond human competence. Pauri 24 says the soul only wishes to be bestowed grace or Nadar Karam:

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥

How big God is, He alone knows;

The soul only seeks the benediction of grace.

There is no limit to what God can bestow and he expects nothing in return. Those, to whom He bestows the remembrance of His virtues, are the kings of kings; they have every thing. Pauri 25 says:

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥ —–

ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥ ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥੨੫॥

The extent of God’s grace is hard to describe;

He is the great benefactor and expects nothing ——

One on whom He bestows grace is the king of kings.

Divine grace is invaluable. Some people promise to make offerings if their wishes are fulfilled. No, we cannot make deals with God because His benedictions cannot be priced. Doing good deeds i.e. complying with Hukam is what pleases the Master. Pauri 26 says such deeds are invaluable:

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥

Grace is priceless and so is being marked to deserve it,

Priceless are the deeds that lead to acceptability, as is God’s order of acceptance.

Pauri 32 says we need to remember Divine virtues continuously, and trying to emulate them. This way one becomes like, and in fact one with, the Master. This is possible through grace:

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥

ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥

ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥

ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥

If I have a million tongues and they become twenty million,

And I praise the One Lord’s virtues a million times with each;

This is the way leading to being one with the Master;

Hearing what happens up there even those who never cared are motivated.

But this is achieved through grace, otherwise it is idle talk.32.

Pauri 34 says Grant of grace is not arbitrary but subject to evaluation of deeds

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥

Deeds, past and recent are considered;

This is done fairly because God id fair and He delivers justice.

The selected ones are glorified and marked to receive grace.

Whether one deserves or not is decided there;

One knows the result on getting there.

The deeds as used in Gurbani in any context means living by Laws of nature or Hukam. Living by the laws of nature is Dharam or dutifulness and one who thus lives is in Dharam Khand the Realm of Dutifulness (Pauri 34). This leads to a higher state of knowing what these duties are. We learn this by looking at how everything like the air, water and fire, that we take for granted, carries our its task. Trying to know all this is living in Giaan Khand, the Realm of Knowledge (Pauri 35). Next, the mind and consciousness are molded. This is Saram Khand or the Realm of Effort (Pauri 36). Those who so live, are entitled to grace and enter the Realm of Grace, or Karam Khand (Pauri 37). Here distractions are overcome and all energy is directed towards achieving the goal of reaching God:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥ ——

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ੧ ੮

In Karam Khand all energy is focused; there is no distraction; ——

Those who recognize God’s abode in heir minds do not fail or stray off track.

Those thus being entitled to grace enter Sach Khand, the Realm of Truth or the eternal abode (Pauri 38). This is not a physical location but an accomplished spiritual state. In this state, one is able to have vision of the Creator:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥ 1 8

The Formless Lord resides in Sach Khand, His eternal abode.

From here He watches and bestows bliss,

All planets, galaxies and the universe are His domain;

No one can fully describe its extent;

It covers all types of planets and existence;

All are governed and perform as per Hukam.

It would be noticed that living by Hukam is all-important. We read in the first Pauri:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

How do we break the wall of falsehood and be one with the Truth?

Live according to the preordained Hukam.

Being able to carry out Hukam is a blessing inn itself and brings happiness:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥

Only those who receive Divine grace carry out Hukam;

Accepting Hukam they become the fortunate recipients of the Master’s love and comfort (SGGS, p 510).

The 38^th Pauri summarizes the five Khands using the metaphor of a goldsmith’s workshop (the human body) where he melts and casts the precious metal (the mind):

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥

ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

Let self discipline be the shop in which the goldsmith works patiently – Realm of dutifulness, Dharam Khand.

Let the mind be the anvil which receives the hammer of scriptural teachings to mold – Realm of knowledge, Gian Khand.

Make carrying out commands ( bhau) the bellows, and heat, the remembrance; make love the crucible in which to put the nectar of Naam (melt the gold) and understand (mold) it with the Shabad – Realm of effort, Saram Khand

Those who receive Divine grace do this – Grace, Karam Khand.

With this grace they have vision of the Lord and are emancipated–Karam Khand, Sach Khand.

Jap JI Sahib is therefore a journey in spiritual development. It starts with Gurparsadi (knowing through Guru’s grace) in the Moolmantar. One continues to receive grace living by Hukam and finally receiving Divine grace to be one with the Creator.