atha guru-gamyatvaṁ guṇam upasaṁhartum ārabhyate | vidyā-pradeśeṣu śrūyate ‘yasya deve parā bhaktir yathā deve yathā gurau | tasyaite kathitā hy arthāh prakāśante mahātmanaḥ ||’ iti śvetāśvataropaniṣadi | ‘ācāryavān puruṣo veda’ iti ‘tad-vijñānārthaṁ sa gurum evābhigacched’ iti cānyatra | iha saṁśayaḥ | guru-labdhāc chravaṇāditaḥ phalaṁ guru-prasāda-sahitāt tasmād veti | tatra śravaṇāditaḥ phalābhidhānāt kiṁ tat-prasādeneti prāpte—
pradānavad eva tad uktam |
yathā prasannena guruṇā brahmāpti-hetuḥ śravaṇādi-sādhanaṁ dattaṁ tathaiva tat-prāpti-rūpaṁ phalaṁ bhavati | na tu śravaṇādi-mātreṇety āvaśyakam | tat-gurv-anugrahāvekṣaṇam uktam | pra-śabdaḥ prasādaṁ vyañjayati | āha caivaṁ śrī-bhagavān aravindākṣaḥ ‘ācāryopāsanaṁ śaucam’ iti | tathā ca tad-anugraha-sahitāc chravaṇāditas tat-prāptir iti |
(Vedānta-sūtra: 3.3.44)
“Now we begin to summarize the quality [of Brahman] of being attainable through the guru. In the sections [of the śāstra] regarding knowledge (vidyā) [of Brahman], it is heard in Śvetāśvatara Upaniṣad (6.23), ‘These discussed subjects are certainly revealed to the great soul who has pure bhakti to Deva, and as to Deva, so also to the guru,’ and elsewhere [in Chāndogya Upaniṣad 6.14.2], ‘A person who has an ācārya knows [Brahman],’ and [in Muṇḍaka Upaniṣad 1.2.12]. ‘To know in depth that [i.e., Brahman], one should only approach a guru.’ In this regard there is a doubt: does the result [i.e., realization of Brahman] come just from hearing and so forth [i.e., along with contemplation and meditation upon Brahman, as described in BAU 2.4.5] received from the guru, or from that [i.e., from hearing from the guru, contemplating, and meditating] along with the grace of the guru?
“[A prima facie view is presented:] ‘In that regard, because of mention of the result [occurring just] by hearing and so forth [i.e., by contemplation and meditation], what [is the need] of his grace?’ When this [view] is encountered [i.e., in response to the aforementioned viewpoint, the author states the following sūtra]: ‘That [i.e., realization of Brahman] is stated to be exactly like a gracious gift’ (pradānavad eva tad uktam). As the cause of attainment of Brahman, that is, the sādhana of hearing [śāstra] and so forth, is given by the guru by grace, so exactly is the result in the form of attainment thereof [i.e., of Brahman, meaning, as the process is given by the guru, so the result is ultimately given by the guru as well], and it does not occur, rather, just by hearing and so forth [i.e., just by hearing, contemplating, and meditating upon Brahman by one’s own efforts]. Thus, there is necessity [of the guru’s grace in addition to performing the practices of hearing and so forth given by the guru]. Attention towards [receiving] the favor of the guru is described (uktam) [in the śāstra]. The prefix pra [in the word pradāna in the sūtra under discussion] alludes to grace [i.e., the goal, realization of Brahman, is not just a ‘gift’ (dāna) but a ‘gracious gift’ (pradāna), meaning, it is a gift given by the guru’s grace]. Lotus-eyed Śrī Bhagavān also says such [in BG 13.8], ‘Worship of the ācārya and purity [are fundamental elements of knowledge]’ (ācāryopasānaṁ śaucam). Thus, furthermore, attainment of that [i.e., Brahman] occurs as a result of hearing and so forth [i.e., contemplation and meditation] along with his [i.e., the guru’s] favor.”
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