30.03.1938.

Grace or kripa (कृपा) is totally independent, not bound by anything. No conditions, no excuses, which is a privilege of that completeness or poorn (पूर्ण).

Ishwar cannot provide grace, people misunderstand fruit of karma as grace, which gives pain and pleasure both. This happens because we perform action with fruit in mind. But when the action is performed with complete indifference then grace descends.

Siddhi = Power of pleasure from the duality of pain and pleasure. = Exaltation or aishwarya (ऐश्वर्य) or Vibhoti (विभुति).

Through generosity, Guru gives seed of knowledge to his disciple. This seed is both knowledge as well as ignorance because it depends upon the ability of the disciple. Mukti (मुक्ति) or total freedom = power of knowledge of duality of ignorance and knowledge.

Anandmaya also gives something. It too is dependent upon disciple’s ability, hence it is not grace. Here both anand (joy) and pain are present. That which is independent of one’s ability is grace.

Pramanand (परमानन्द) = (Anand/आनन्द + Niranand/ निरानन्द) joint form.

Poornsam (पूर्णसम/ like complete) provides neutral sentiment (तटस्थ भाव/ tasath bhaav).

None can give fullness or poornatva (पूर्णत्व). Only poorna (पूर्ण) can give completeness (पूर्णत्व). On whomsoever this completeness falls, it makes them feel like complete and later on makes them poorn. That which does not lead to completeness is itself not complete.

Whole creation is due to desire of poorn (पूर्ण). Therefore, it is felt everywhere in the creation. Depending upon it only, Purush (पुरुष) works, Ishwar gives knowledge, bhakta experiences anand, Lord gives anand. Poorn (पूर्ण) can give grace taking support of both states of Ishwar bhav (इश्वर भाव) or without it.

Ishwar (इश्वर) himself can only provide fruit of good or bad karmas performed by us. But in fully exalted Ishwar form, no karmas are there, there it can provide siddhis. These are also not free pf pain, though ishwar does not give pain.

Pleasure (सुख/ sukh) can be fruit of karma or it can be fruit of grace of poorn (पूर्ण) in the form of Ishwar (इश्वर). Poorn (पूर्ण) can see everywhere but Ishwar cannot. In the base of all, good deeds (पुण्य कर्म/ punya karma) are essential.

Poorn (पूर्ण) provides kripa (कृपा) or grace through the form of Guru (गुरु). Guru provides knowledge to the disciple as per her ability (disciple’s). Without gauging his capability, Guru cannot provide anything in the disciples form vessel.

Those who have the seed of anand inside themselves can be provided with anand. This is seed of bhakti. Those who cannot be provided this anand because they do not have its seed inside themselves are called dry kevali (शुष्क केवली/ shushk kevali). But poorn can give that too and this capacity is beyond Bhagwan. Poorn provides grace by taking support of bhav of peace or equanimity. Seeing this Parmeshwar (परमेशवर) provides grace while Poorn sees the seed of peace and equanimity everywhere.

After this comes the complete Atmanand (अत्मानन्द). This is called ultimate kripa (कृपा) or grace. Here alone one would understand that kripa of poorn (पूर्ण) alone is grace. That which is not complete or is apporn generates duality of cause and effect. Apoorn (अपूर्ण) is under destiny (bhagya) while poorn is totally independent.

Fruit of Apoorn (apoorn) has both increase and decrease. For example, if we offer something out of our pocket in charity in this world, then it will decrease the mount of money in our pocket in this world but increase our material wealth in th next. But in case of poorn, there is no change at all. Poorn (पूर्ण) has such a quality that even after giving it remains complete and what ever comes out of it also complete. This feeling is manifest in whole of the creation, which itself is apoorn (अपूर्ण). 

Thus poorn is felt wherever Apoorn exists. Aporn (अपूर्ण) Infact is always dissatisfied or not satiated. While poorn (पूर्ण) has no bhav of satisfaction or dis-satisfaction inside it because it is always ‘just as it is’, never changing, it is beyond both.  …….from writings of Pt. Gopinath Kaviraj…………….Om!