Note: Divine grace is a theme that runs throughout Japji. Paurri 6 states that nothing can be achieved without Divine grace. However human beings try to assert their capabilities to show that their achievements are by their virtues and efforts. The basic reason for not acknowledging the role of the Creator in this is because doing so would reduce their own importance. People respect the elderly and the achievers. Those in authority try to assert their importance by ever moving in large cavalcades with supporters. The wealthy try to flaunt their wealth. The learned flaunt their knowledge. Those with good-looks or physical strength are proud of them. They do not realize that all these are Divine–given. In any case they are transitory and last only during the life time or lesser. On the other hand those who do good deeds receive Divine grace and carry the credit to the hereafter.
Paurri 7 of Japji says anyone who does not receive Divine grace is not treated with honor in the hereafter. This in turn comes by one’s deeds, and those who engage in wrong-doings – by not paying attention to Naam and Hukam, i.e. Divine virtues and commands, suffer.
The creatures are born with the given numbers of breaths. So if duration of breaths is increased, so is the life-span. Practitioners of Hatth Yoga used to concentrate on breath control. Those who did this successfully had very long lives, which brought them reverence. That is not seen happening in this age. Paurri 7 mentions this thus:
ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
Je jug cẖāre ārjā hor ḏasūṇī ho▫e.
(J-e) if (aarja) life of a person (ho-e) be equal to (chaar-e) all four (jug/Yug) ages, i.e. millions of years, and be (dasooni) ten-times (hor) more.
ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
Navā kẖanda vicẖ jāṇī▫ai nāl cẖalai sabẖ ko▫e.
If one is (jaaneeai = known) famous (vich-i) in (navaa) all nine (khanddaa) parts of - representing the whole – world, (sabh-u ko-e) every one (chalai) walks (naal-i) with him/her, i.e. wants to be seen with him/her.
ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
Cẖanga nā▫o rakẖā▫e kai jas kīraṯ jag le▫e.
S/he (rakhaa-e kai) manages to have a (changa) good (nau = name) reputation, and (l-e-i) receives (jas-u) paeans and (keerat-i) praise.
ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
Je ṯis naḏar na āvī ṯa vāṯ na pucẖẖai ke.
But (j-e) if (nadir-i) grace of (tis-u = that) the Almighty is not (aavaee = come) bestowed on him/her, (ta) then (na k-e) no one (puchhai) asks (vaat = state) how s/he is – in the hereafter, as all transitory glory is left behind on death.
ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
Kītā anḏar kīt kar ḏosī ḏos ḏẖare.`
S/he will be (kar-i = made) treated as (keett-u = a worm) lowly (andar-i) amongst (keetta = worms) the lowly; (dosi) the defaulter will be (dhar-e) told of his/her (dos-u = fault) every wrong-doing - like other such souls and rejected for union with the Creator.
ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
Nānak nirguṇ guṇ kare guṇvanṯi▫ā guṇ ḏe.
But the Almighty does not condemn any one permanently. If in life a (nirgun-i) virtue-less person learns from the guru to live by Naam or Divine virtues and commands, then the Almighty (kar-e = makes) bestows (gun-u) the virtue – of emulating Naam; IT (d-e) bestows more (gun-u) virtue of Naam to (gunvantiaa) the virtuous.
ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
Ŧehā ko▫e na sujẖ▫ī jė ṯis guṇ ko▫e kare. ||7||
There does not (sujhaee) seem to be (t-eha) such a person one (j-i) who can (kar-e = make) bestow (ka-e) any (gun-u) virtue to (tis-u) the Master – no one can be that virtuous.
Note: The meanings in the last two lines are based on ‘gun-u’ which is singular.
The message of Paurri 7 is that one should acknowledge the Creator and practice Divine virtues and commands so as to receive Divine grace.