Adhikarana XXVI — The Lord is obtained by Bhakti,

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Adhikarana XXVI — The Lord is obtained by Bhakti,

preceded by knowledge.

The election by the Lord is not arbitrary

This section is commenced, in order to strengthen the view, that Mukti is obtained by the vision of the Lord, through devotion. In the Mundaka and Katha Upanishads we find (Mund. III., 2. 3. Katha, II., 23):

This Self cannot be gained by dissertations (devoid of devotion), nor by (mere keen) intellect, nor by much hearing. It is gained only by him whom the Self chooses. To him this Self reveals His form.

Doubt: Here arises the doubt: Does the beatific vision depend upon the choosing of the Lord, or is it the effect of devotion joined with dispassion and knowledge?

Purvapaksha: The opponent maintains that it depends merely upon the choosing of the Lord, as the above text shows. This is set aside in the next Sutra:

SUTRA III. 3. 54.

परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः॥३.३.५४॥

pareṇa ca śabdasya tādvidhyaṃ bhūyastvāttvanubandhaḥ ..3.3.54..

.. Parena, by the statements immediately following. Cha, and. …. Shabdasya, of the word, … Tadvidhyam, being in reference to it, having the same import, namely, denoting the attainableness of the Lord through Bhakti. … Bhuyastvat, due to pre-eminence, … Tu, also. .. Anubandhah, the corresponding injunctions: the exclusive mention.

54. When read with the verse immediately following, the words here also denote the same. The exclusive mention of choice is because of its pre-eminence. — 415.

(The words expressing that the Lord can be seen only by him whom He chooses, when read with the verse) immediately following it, (mean one and the same thing, namely, He is obtained by Bhakti preceded by knowledge). The choice is given pre-eminence, because it is the last in the chain of causation, and is the predominating factor.

COMMENTARY

The words of the above texts, though apparently meaning that the Lord is to be obtained only by him whom the Lord chooses, yet really mean to teach that he is obtained through devotion, and this is shown by the next verse immediately following it, and by other texts also. The above verse, therefore, does not mean that the vision of the Lord depends upon the arbitrary choice of the Lord. In the immediately following verse it is said:

This Self is not to be gained by one who is destitute of power, nor by the heedless, nor by one who performs penances not countenanced by scriptures. But the wise, who strives after Him by those means (by ‘Shravana, manana’, etc., coupled with Bhakti, while praying always for grace) obtains Him and then for him (these become helpful). To Him this Supreme Self manifests in the home of Brahman (reveals Himself through Vayu).

This shows that the methods or Upayas of seeing Brahman are power, heedlessness, etc., mentioned here. Bala or power here means Bhakti or devotion. As is said in another verse: «They control me by  devotion as faithful wives control their husbands». Similarly, in the Gita, (VIII., 22.):

He, the highest Spirit, O Partha, may be reached by unswerving devotion to Him alone, in whom all beings abide, by whom all This is pervaded.

Similarly, in Katha Upanishad, II., 23 and 24:

The Atma is not to be obtained by many explanations, nor by the intellect, nor by much learning. He whom alone this Atma elects, by him is He obtained: for him this Atma reveals His own nature.

He who has ceased from evil deeds and is controlled (in senses), concentrated (in intellect) and controlled (in mind) obtains this Atma through the knowledge (of Brahman).

Note: This shows that shama, dama, samadhana, etc., are also means of knowing the Lord: for His grace would naturally fall on such a person.

This second verse of the Katha Upanishad, immediately following the first, qualifies it, and shows that practices of devotion are not useless. It lays down a graduated series of practices for obtaining Brahman, or rather for obtaining His choice. They are (i) cessation from evil deeds, (ii) control of the senses, (iii) concentration of thought, (iv) control of mind. Thus the verse about choice, which occurs both in the Mundaka and the Katha Upanishads, must be read with the immediately succeeding verses in each of these Upanishads; and when so read, it will appear, that the choice of the Lord is not an arbitrary and capricious thing, but a well regulated selection of Jivas, having regard to their devotion, etc. Therefore, the choice here means selection made by the Lord, owing to the devotion of the elected, for thus can the two verses of this Upanishad be harmonised. Moreover, the first verse means that the Lord is to be obtained by election alone, no one can get Him whom he does not elect. And he does not elect anyone who does not love Him, but only those who are His beloved, and who love Him in return. Those are the beloved of the Lord, who have devotion to the Lord, and not those who have no such devotion. Thus ultimately devotion is the cause of. Lord’s election. The Lord Himself has said so in the Gita, VII., 17.

Of there, the wine constantly harmonized, worshipping the One, is the best; I am Supremely dear to the wise, and he dear to Me.

So also in the Kaivalya Upanishad, verse 2, Brahma says to Ashvalayana: ‘Shraddha-bhakti dhyana-yogad avehi’, «try to know Him by the combined practice of meditation, devotion and faith».

The texts like these show that the knowledge of Brahman is obtainable by Bhakti. If this were not so, and if only those could know Him whom Brahman chose to reveal Himself, thon the Lord would be open to the charge of partiality and favoritism.

If this is so, why does the text say, «the Lord reveals Himself to those only whom He chooses so to reveal?» The answer to this is given in the last words of the Sutra, ‘bhuyastvat tvanubandhah’. The exclusive mention of choice is to indicate its greatness. The choice is the immediate cause of Divine vision. It is the last in the link of causes that lead to Divine vision, and it is the greatest of such causes, and therefore, it is mentioned as the exclusive cause of the Divine vision. The gradation of causes is as follows: first comes keeping the company of the righteous and good men, and serving them. By such company and service, there dawns the knowledge of the essential nature of one’s own Self and of the Divine or Supreme Self. Then comes Vairagyam or a total disgust for everything of this world, and of the next; with a yearning to reach the Lord. This is Bhakti. When the Bhakti becomes strong, the man becomes the beloved of the Lord, and because of such dearness to Him, he is chosen by Him. Then comes the direct vision of the Lord. Thus choice comes as the last in this chain of causations, and hence the Shruti says, «He only sees the Lord, whom the Lord chooses to see».

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