Hindu Article-Divine grace

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Divine grace

 

CHENNAI: The Pancharatra Agama speaks of five forms of Lord Narayana.

The first and foremost of them is the form "Para", as he presents

Himself in Sri Vaikuntam. This and "Vyuha", which in fact is

portrayed as a four-fold form — Vasudeva, Sankarshana, Pradhyumna and

Aniruddha — are capable of being worshipped by celestials and

liberated souls. The various incarnations of the Lord assumed in

different eras for specific purposes (as for instance Rama and

Krishna) constitute the third, "Vibhava". The deities in temples

represent the fourth form, "Archa", and the fifth ("Antaryami")

refers to the divinity that dwells in every embodied soul, whether

sentient or insentient. If the first two forms, "Para" and "Vyuha",

by their very nature make them less appealing and create a sense of

remoteness in one's consciousness, the Lord has made Himself easily

accessible to one and all by His presence in the form of idols in

temples. Sri S. Jayarama Sarma, in a discourse on Narayaneeyam,

likened this to the affection of parents for their children who

happened to live far away from their homes. In this form, He resides

with His full complement of qualities or character. He is available

to His devotees, receives their prayers and blesses them.

Sages and saints, devotees and the pious like the Azhwars and

Nayanmars have felt the divine presence and power of the Lord in His

Archa form. Inspired by intense and pure devotion, Narayana

Bhattathri retelling of the Bhagavata Purana in the 1036 stringed

hymn Narayaneeyam, reinforces the presence of Lord Krishna in the

Archa form at the temple in Guruvayur. The poet devotee's ecstatic

vision of the Lord has influenced and guided many devout people to

seek Him with determination. In this Archa form, it is possible for

us to realise the Supreme Being Who is without beginning or end, Who

is the highest and unequalled force not bound by time or place, and

Whose essence is difficult to comprehend.

Though one may approach God initially with personal requests, it is

likely that by His grace, the Bhakti bhava takes deep root in one's

consciousness, as in the case of Narayana Bhattathri. The

transcending spiritual level of realisation and philosophical grasp

of the poet is unmistakable over the overt plea for relief from

ailment.

 

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