Owing to plurality of indicatory marks, the Grace of Guru is the strongest, but the others also (study, meditation, etc.) should be continued to be performed. — 400.

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COMMENTARY

In the Chhandogya Upanishad there is the story of a disciple of Gautama, called Satyakama. Satyakama was taught Brahmavidya by certain Devas, who had assumed the forms of a bull, the fire, a flamingo, and a water-bird. Though he was taught by these Devas, he still prays to his Guru to teach him Brahmavidya (Chhan. Up. IV, 9. 1-3.):

Thus he reached the house of his teacher. The teacher said to him: ‘Satyakama!’ He replied ‘Lord’.

The teacher said: ‘Friend thou shinest verily like one who knows Brahman. Now who has taught thee, a man or a Deva? He replied ‘Beings other than men, (have taught me). But, Lord, for my good, you should teach me’.

‘Because even I have heard from exalted ones like you, that only such knowledge as is learnt from a regularly accepted Teacher leads to the highest good’. Then he taught him the very same thing, and Satyakama suffered no harm, (though he had learnt from beings other than a teacher), yea, he suffered no harm.

Similarly, in the story of Upakoshala, who was a disciple of this Satyakama, we find the same fact reiterated. Upakoshala was taught by the sacred fires, the mysteries of Brahman, but still he prays to his teacher to explain to him the doctrine of Brahman (Chhandogya, IV., 10. 1., the end.):

TENTH KHANDA

Upakoshala, the son of Kamalayana, dwelt as a religious student in the house of Satyakama Jabala. He tended his fires for twelve years. But though the teacher allowed the other pupils to depart, he did not allow Upakoshala to depart.

Then his wife said to him, ‘This student is quite exhausted with austerities, because he has diligently tended your fires. (But you have not taught him), and your fires even though so well-tended have not taught him. Now (at least) teach him’. But Satyakama, however, went away on a journey without having taught Upakoshala.

Then Upakoshala, from sorrow, took into his head to leave off eating. Then the wife of the teacher said to him, ‘Student, eat. Why do you not eat?’ He said. ‘There are many desires in this man here, which go in different directions. I am full of sorrows, (and so have no room for food), so I do not take food’.

Thereupon the fires said among themselves, ‘This student has become exhausted through austerities in serving us properly. Now let us teach him’. Then they said to him:

‘Prana (power) is (lower) Brahman. Ka (Infinite Power and Joy) is (higher) Brahman; Kha (Infinite Power and wisdom) is (also higher) Brahman’.

He said, ‘I understand that Prana is Brahman; but I do not understand Ka or Kha’.

They said, ‘That which is Ka is indeed Kha; that which is Kha is indeed Ka. They, therefore, taught him that the (lower) Brahman was Pritoa, and that (the higher) Brahman was the All-luminous (Vishnu).

ELEVENTH KHANDA

After that the Garhapatya Fire taught him, «Brahman is Vast, the World-Guide, the Destroyer and the Eternal. As subjective Antaryamin (He is) the Spirit who is seen in the Solar Logos (by the illumined sage). He is the ‘Supreme I am’, He indeed is the ‘Supreme I am’.

«He, who knowing this, thus meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendent, and his dependants do not perish, because we guard him in this world and in the other, whoseever knowing this thus, meditates on Him».

TWELFTH KHANDA

Then the Garhapatya Fire taught him, «Brahman is the Protector of all, the Guide, the Supreme Ruler, the Joy Eternal. (As Self He is) the Spirit who is seen (by the illumined sage) in the Lunar Logos. He is verily the ‘Supreme I am’. He indeed is the ‘Supreme I am’.

«He who knowing Him thus, meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendent, and his dependants do not perish, because we guard him in this world and in the other, whoever knowing Him thus meditates on Him».

THIRTEENTH KHANDA

Then the Ahavaniya Fire taught him, «Brahman is All-powerful, All-pervading, the Luminous, the Sentiency. (As Self, He is) the Spirit .who is seen (by the illumined sage) in the Deva of lightning. He is the ‘I am’. He indeed is the ‘I am’.

«He who knowing him thus, meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendent. His dependants do not perish, because we guard him in this world, and in the other, whoseever knowing Him thus, meditates on Him».

FOURTEENTH KHANDA

Then they said, «Friend h, (thus have we taught thee theoretically) the two doctrines about God, namely, that God is the ‘I’ (the inner ruler of all souls) and that God is the ‘Atman’ (the All-pervading cosmic agent). But thy teacher alone will tell thee the (practical) mode (of realising this teaching.)» In time his teacher came back, and said to him, «Upakoshala!»

He answered, «Lord». The teacher said, «Friend, thy countenance looks bright as that of a person inspired. Now who has taught thee (a Deva or any lower entity)?» Upakoshala said: «What (lower entity) can dare teach me. Sir? Men and Asuras hide themselves before thee. The (presiding Devas of) these (fires) verily taught me. They were (refulgent) like these, but unlike these (as they had hands, feet, etc.)» Upakoshala spoke about the Fires before his teacher. The teacher said, «What, my friend, have these Fires told you?»

Upakoshala answered, «This (repeating all that the Fires had told him)». The teacher said, «My friend, they have taught thee the knowledge about the World-supporters, but I shall tell thee (the goal, the path and the method of meditation). As water does not cling to a lotus leaf, so no sinful act clings to one who knows Him thus». He said, «Lord, tell me». He said then to him.

FIFTEENTH KHANDA

He said: This person who is seen in the eye is the Self (called Vamana.) This is the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a Person resides in the eye), therefore, if any one drops melted butter or water on it, it runs away on both sides (and does not cling to the eye).

The wise call Him the Samyadvama (the Most Beautiful) because all objects of beauty enter into Him. All beautiful objects enter into Him who knows Him thus.

He verily is called Vamani (the Giver of beauty), because He alone gives beauty to all. He who knows Him thus gives beauty to all (being inferior to himself).

He is also Bhamani (the Resplendent), for He shines in all worlds. He who knows this thus, shines in all worlds.

Now when such persons die, whether (their relations) perform their death ceremonies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to the Northern six-monthly plane, from the Six-monthly plane to the Annual plane, from the Annual plane to the Solar plane, from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Sarasvati, (from that they reach to the plane of the chief Vayu) who is her Lord and beloved of God.

He leads them to Brahman. This is the path guarded by the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea, they do not return.

Those texts show that there are many authorities to prove that the grace of the Guru is the strongest element, in bringing about Mukti. «But if this be so why should a man exert at all? The grace of the Guru is all-sufficient». One should, however, not fall into this mistake. For the texts also say that a man should have supreme devotion to God, (Yasya deve parabhaktih) and that he should study and meditate (Shrotavyah, mantavyah) and the rest. All these are necessary for attaining perfection. Hence says a Smriti text:

The grace of the Guru is the strongest. There is nothing stronger than that. Still study, meditation and the rest must also be performed in order to accomplish that (Release).

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