Nadar (Arabic nazar: glance, favorable regard, favor), 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 (raza) overriding the law of karma, which itself is a constituent of hukam, 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 Guru Granth Sahib, the Gurus have repeatedly stressed how indispensable God’s grace is in one’s spiritual quest and how, in devotion and contemplation, it should be constantly solicited. Some other terms used to express the concept of nadar are prasadd (graciousness, favor, mediation), kirpa (tenderness, favor, clemency), kirpa kataksh (glance or nod of grace), and daya or taras (pity, mercy, compassion) drawn from Indian tradition. Others, drawn from Islamic tradition, particularly of Sufi orientation, are karam (bounty, favor, grace), bakhshish (gift, grant, beneficence), and mihar (love, favor, mercy). Nadar implies a cosmic order wherein a law superior to the law of karma, i.e., ordained system of retribution, operates.
In systems like the Sankhya and Purva Mimamsa and in creeds like Buddhism, wherein karma is held supreme in determining and shaping destiny, the concept of nadar will have little relevance. It is in the theistic creeds, particularly those with attachment to devotionalism and sensitivity to cosmic mysteries, that it takes priority as a principle overriding retribution. Within traditional Indian religious thought, the concept of grace finds its strongest expression in the philosophy of Visistadvaita (identity in difference) formulated by Ramanuja. In Islamic tradition, which describes Allah employing epithets such as rahman and rahim (merciful), karim (beneficent, gracious), ghafur (forgiving, clement), sattar (concealer of sins), and rauf (benign), karam and laza 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 favor, 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 Guru Nanak says: tere darsan kau keti bilaldi, virla ko chmasi gur sabadi milde (“Many there be who long for Thy vision; but few encounter and perceive the Guru’s Word” (GG, 1188)).
In the Sikh system, the doctrine of nadar is juxtaposed to that of karma. Karma is certainly important in that it determines a favorable or unfavorable 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 Guru. But the total order of creation visualized in Sikhism, besides according a necessary place to karma as far as the initial perception of the Word is concerned, specifies mercy or grace as the ultimate arbiter.
It is finally through nadar that the initial desire for liberation is roused as well as the opportunity to lay hold of the means of liberation is obtained. In a significant line in the Japu, Guru Nanak contrasts the two—karma and nadar: karami avai kapara nadar mokhu duaru (“Karma determines the nature of our birth, but grace alone reveals the door to liberation” (GG, 2)). Nadar is the basic and primal factor even in prompting the human self (jivatman) to devotion.
Says Guru Arjan: ja kau kirpa karahu prabh ta kau lavahu sev (“Whomsoever Thou favorest, O Lord, him Thou puttest in the path of devotion” (GG, 81)). And, again, it is through God’s grace that the seeker reaches his goal: gur parsadi hari paiai matu ko bharami bhulahi (“Through Divine grace is union with God attained, let no one linger in doubt about this” (GG, 936)). Just why Akal 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 human understanding cannot proceed, and the giving or withholding of such perception is an issue that lies beyond that point. Akal Purakh confers this awareness of nam, sabda, and hukam through His sovereign Will (raza) and Grace (nadar), freely and openly bestowed, yet not upon all seekers. The ability to find the True Guru, to heed the Guru’s voice (sabda), and to respond to it comes to some by Akal 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 Guru 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, Guru Nanak points to the path to divine favor. 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 Guru affirms at the opening of Raga Suhi: bhandai dhoi baisi dhupu devahu tau dudhai kau javahu (“Wash the vessel, purify it with incense, only then proceed to receive the milk” (GG, 728)). Another helpful way is that of sukrit (right action), which has a lasting effect.
Says Guru Nanak: Sun sunh bhaia hamari benti sukrit an nai kal phir nahi (“Listen, listen to our advice, O my mind, it is the right action that will last; and there may not be another chance” (GG, 1545)). At another place, he says: Sab koi icchai, jete karam natephule te paavai (“Everyone desires, but whether one will be fortunate enough to achieve depends upon karam” (GG, 157)). The use of the term karam raises a kind of ambiguity. Karam, as spelled and pronounced in Punjabi, may mean either the Sanskrit karma (action) or its resultant karam of Punjabi meaning fate or destiny, or it may mean the Persian karam (grace, favor).
In any case, the doctrine in Sikhism is that nadar is most likely to descend on one who engages in good actions. Another way to earn grace is ardaas, 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 favor (nadar), prompting the self to prayer and devotion, may possibly be won through humble supplication and cultivation of virtue and right action.
References :
1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1969
2. Avtar Singh, Ethics of the Sikhs. Patiala, 1970
3. Sher Singh, The Philosophy of Sikhism. Lahore, 1944
4. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
5. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981
6. Harned, David Baily, Grace and Common Life. Patiala, 1970
Nadar: Divine Grace in Sikhism
In Sikhism, the concept of Nadar holds a central place in the spiritual journey of an individual. Rooted in the teachings of the Guru Granth Sahib, Nadar refers to God’s divine grace, compassion, or merciful gaze. It is through this grace that one can overcome life’s challenges and achieve spiritual enlightenment and union with the divine (Waheguru).
Understanding Nadar
Nadar is the benevolent will of God, an unconditional gift bestowed upon individuals. It transcends human effort and is not something one can demand or earn outright. It is a reminder of the Creator’s infinite kindness and the inherent humility required to walk the spiritual path.
The Guru Granth Sahib frequently mentions Nadar, emphasizing that while good deeds (karma), prayer (naam japna), and righteous living are vital, it is ultimately God’s Nadar that enables liberation (mukti).
Key Teachings on Nadar
- Grace Beyond Karma: Sikhism teaches that while one’s actions shape their life, it is only through God’s grace that one can escape the cycle of birth and rebirth.
- Humility and Acceptance: Nadar encourages Sikhs to live humbly, accepting that divine grace is a blessing rather than a reward. This aligns with the concept of Hukam (divine will), acknowledging that everything happens by God’s command.
- Divine Vision: The idea of Nadar reflects the compassionate vision of God, where divine wisdom allows individuals to recognize and embrace the presence of God in all aspects of life.
Nadar in Practice
In Sikhism, seeking Nadar involves selfless service (seva), meditation on God’s name (naam simran), and aligning oneself with the will of God (Hukam). These practices foster spiritual awareness and readiness to receive divine grace. The Gurus often reminded their followers to pray for Nadar, as it bridges the gap between human limitation and divine perfection.
Conclusion
Nadar encapsulates the essence of divine love and mercy in Sikhism. It reassures individuals that regardless of their struggles, God’s grace is ever-present, guiding them toward spiritual fulfillment. It is a cornerstone of Sikh theology, reflecting the harmonious balance between human effort and divine benevolence.
Examples to illustrate its use and meaning:
“Nadar Kare Jehra Siqaar.”
Translation: The gracious Lord blesses those who are virtuous.
Meaning: God’s grace is bestowed upon individuals who live with righteousness and devotion, furthering their spiritual journey.
“Kar Kirpa Nadar Nihalya.”
Translation: Show Your mercy and bless me with Your compassionate gaze.
Meaning: The supplication for Nadar emphasizes humility and the dependence on God’s compassion for spiritual liberation.
“Gur Nadar Kare Ta Naam Dhiava.”
Translation: If the Guru shows His favor, then I meditate on the Name.
Meaning: The Guru’s grace, an extension of divine Nadar, enables one to meditate and align with the divine will.
These passages demonstrate that while personal effort and devotion are important, it is ultimately Nadar that bridges the gap between human limitations and divine perfection. They encourage Sikhs to live a life of humility and submission to God’s will, seeking His grace to achieve enlightenment.
