The doctrine of the divine Grace

Man has confessed his weakness, his limitation, his helplessness from very early times, and the Rigveda (1,25), to cite the oldest authority, bears testimony to this. The holy scriptures of other religions of the world sing the same song. Man naturally seeks the shelter of some Higher Power and craves for Its Grace, The hymns of the Rigveda, for instance, show how the people in the Vedic period offered prayers to deities like Varuna, Vayu, Agni, Soma and Rudra for their Grace for freedom from sins and calamities, Yama. the most majestic god of the - Vedic pantheon, is the minister, so to hay, of the, Law and Order, both moral and physical, and hi ordinances are fixed, Although strict in enforcing the Law, Varuna is gracious and merciful and responds to the cry of the Renitent, 'this relation between God and man finds expression in 'the Avesta, the Bible, and the Koran also, and it would be tempting to find interrelations amongst them,

1. A mighty truth underlies this doctrine, though it has often been equated with a merely suppliant devotee and an arbitrary favour-bestowing deity, The profound understanding of the doctrine would surely show this morally dangerous interpretation to be false. A personal God, though associated with Grace in many schools, is not necessary to it; what is necessary is the compassion at the heart of Reality, From that flows the chain of sacrifices which begins with Adiyajna, the Primordial Sacrifice. which is Ksnra himself. At each step the weaker beings for whose sake a mightier makes sacrifice apprehend his action as Grace and respond to it with Devotion-if they are not blind.

Vishnu a solar deity of the Rigveda, plays a similar part. He takes his three steps for a gracious purpose, to deliver man from distress (V., VI. 49.13). He assumes different forms at different times (V., VII 100.6), thus preparing the ground for the Theory of Incarnation, which has been later on fully developed in the Gita, and which has fulfilled the purpose of Divine Grace.

The religion of the Rigveda henotheism developing into monotheism assumes two forms in the Upanishadic period, Monism which later on developed into the two principal schools of the Vedanta of Shankaracharya on the one hand, and of the Bhagavata Acharyas, such as Ramanuja, Madhva and Vallabha on the other. The Upanishads clearly state that one sees the grandeur of God by Grace (Katha 2.20; Svetasvatara, 3.20) and that one can enjoy fellowship with God only through Grace (Katha. 2.23; Mundaka, 3.2.3). The Gita takes its cue from the Upanishads ad lays due stress on

Divine Grace. It tells us that Arjuna enjoyed the Vision of the Omniform (Viavarupa) by the Grace of the Lord (XI. 47), that one crosses all difficulties through His Grace (XVIII. 58). The Git is at its best when the Lord emphatically declares, " Abandoning all duties, come to Me alone for shelter. Be not grieved for I shall release thee from all evils." (XVIII. 66)

The Mahabharata, the Ramayana and the Puranas contain many stories which show the wonderful efficacy of Divine Grace. These works are theistic in nature and are, therefore, very helpful in giving place to the masses, keeping the Gates of Heaven open to all at all times. The Vedanta School had some theistic thinkers even before Shankaracharya, but their works are unfortunately lost to us. Shankaracharya's system was absolutely monistic and had therefore no permanent place for a personal God and His Grace. But the Vaishnava Acharyas-Ramanuja, Nimbarka, Madhva, Vallabha and Chaitanya-have most earnestly developed the theistic tendency of a II the basic works of the Vedanta. They have strongly recommended devotion and self. surrender to the Lord, the highest Reality, and satisfied the spiritual hunger of millions of people of India. Like Rama and Krishna, even Siva becomes the object of devotion and shows Grace to his devotees. The doctrine of Grace thus naturally forms part of all the Devotional Schools, both Vaishnava and Shaiva, of the Vedanta.

The doctrine of the Divine Grace, however, receives an enviable position in the Shuddhadvaita school of Vallabhacharya. Vallabhacharya tells us that the teaching of the Upanishads, etc., is non- dualistic. The Highest Reality, according to him, possesses all divine qualities, and does not stand in need of maya, as in the system of Shankaracharya, for assuming the form of the world. The world is, therefore, a reality and not an illusion. Vallabha, after discussing the relative position of Devotion, Knowledge and Action, frankly admits that these three well-known means of God-realization have lost their efficacy in the modern period on account of unfavourable circumstances and recommends the Divine Grace (Pushti) as the sheet-anchor of helpless souls. The School of Vallabha is, therefore, popularly known as the Pushti- marga (the Path of Divine Grace). Shri Aurobindo, the great, mystic of modern India, has also remarkably shown the importance of Divine Grace in the process of spiritual sublimation.

The great mystics of the medieval period, such as Ramananda, Kabir, Chaitanya and Tulasidasa, have kept the torch of the Divine-Grace doctrine burning, with '.he result that spiritual joy remains within the reach of every aspiring soul.

The Doctrine of Grace has no scope in the Samkhya and the Charvaka schools and in the earlier stages of the Yoga, Mimamsa, Nyaya and Vaisheshika systems. Although Buddhism and Jainism do not accept God, the founders themselves are in course of time elevated to the status or Godhead and prayers are offered for their Grace.

It will be clear from this brief account of the origin and development of the Doctrine of Grace in Indian philosophy that the Hindus have no doubt derived permanent moral strength from the Rigvedic Varuna; and it is because of the continuity of this Vedic tradition that the people of all faiths are living together peacefully in modern India.

VI

THE CONCEPT OF MAYA