liṅga-bhūyastvāt tad dhi balīyas tad api
atha sva-prayatno balavān śrī-guru-prasādo veti sandehe’kṛte prayatne tat-prasādasyākiñcitkaratvāt sva-prayatno balavān iti prāpte—
liṅga-bhūyastvāt tad dhi balīyas tad api |
ṛṣabhādibhyo brahma-śrutavatā satya-kāmena ‘bhagavāṁs tv eva me kāmaṁ brūyāt’ iti śrī-guruḥ prārthyate | tathāgnibhyaḥ śruta-vidyenopakośalena cety ādi-chāndogyādi-dṛṣṭa-guru-prasādana-liṅga-bāhulyāt tat-prasādanam eva baliṣṭham | tarhi tāvatālam ity api na mantavyam | kiṁ tarhi tad api śravaṇādi ca kartavyam ‘yasya deve parā bhaktiḥ,’ ‘śrotavyo mantavyaḥ’ ity ādi śruteḥ, ‘guru-prasādo balavān na tasmād balavattaram, tathāpi śravaṇādiś ca kartavyo mokṣa-siddhaye ||’ iti smṛteś ca |
(Vedānta-sūtra: 3.3.45)
“Now, in the case of the doubt, ‘Is one’s own effort more powerful, or [is] the grace of the guru [more powerful]?’ [A prima facie view is posited] ‘Because of his [i.e., the guru’s] grace’s being ineffective when [one’s own] effort is not made, one’s own effort is more powerful’ When this [prima facie view] is encountered, [then the following sūtra is stated], ‘Because of a profusion of indications [throughout the śāstra], that [i.e., the grace of the guru] is certainly more powerful [than one’s own effort], [though] that [i.e., one’s own effort] too [is necessary]’ (liṅga-bhūyastvāt tad dhi balīyas tad api). [In Chāndogya Upaniṣad 4.9.2 it is described that] A blessed guru was prayed to by Satyakāma, who had [already] heard about Brahman from the bull and so forth [i.e., from devas who had assumed the forms of a bull and so forth], ‘O venerable one, still certainly please speak of my desired object [i.e., Brahman].’ [Although Satyakāma has already been blessed with knowledge of Brahman directly by the devatās, he still inquired from his guru about Brahman, and this shows that realization of Brahman always requires the grace of the guru]. It was similar with Upakośala, who heard knowledge [of Brahman] from the fires [he tended in accord with the direction of his guru, Satyakāma, but later still inquired from Satyakāma about Brahman]. Thus, because of the profusion of indications of the guru of the guru [being necessary to realize Brahman] seen in Chāndogya Upaniṣad and elsewhere [i.e., and in other śāstras], his [i.e., the guru’s] grace is certainly more powerful [than one’s own effort].
“[A further question is raised:] ‘Then just that is sufficient? [i.e., then one need not make the effort of engaging in the practices of sādhana taught by the guru, such as hearing, contemplating, and meditating, if somehow or other one can simply get his grace?]’ This [notion] too is not to be thought. [A follow-up question is raised:] ‘Then what [should be thought and done]?’ That too, meaning, hearing and so forth, is also to be done, in accord with the [statements in the] Śruti [that describe this], [e.g., 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,’ [Bṛhad-āraṇyaka Upaniṣad 2.4.5,] ‘The Ātmā is to be heard about, to be contemplated, and to be deeply meditated upon,’ and so on, and in accord with the [statements in the] Smṛti [that describe this], [e.g., Varāha Purāṇa], ‘The grace of the guru is powerful. There is nothing more powerful than it. Still, to attain liberation, hearing and so forth [i.e., contemplation and meditation] are to be done.’”