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salvation and saving knowledge, even for the devotee who has
taken recourse to God's grace:
The supreme liberation . . . is attained by those who
have cast off all obstacles by contemplation on the
unqualified at the end of their enjoyment of celestial
powers in brahmaloka. This is occasioned by the rise of
knowledge of reality and the cessation of ignorance and
all its effects through the medium of the Vedanta
sayings, which manifest themselves spontaneously by the
Lord's grace, without the necessity of instruction by
the guru and the difficulty of the practice of hearing
(艣ravana), reflection (manana), and deep meditation
(苍颈诲颈诲丑测腻蝉补苍补).36
That the hearing of the "great sentences"
(mah膩v膩kya) is essential even for the bhakta is reaffirmed
in a particularly perplexing passage at GAD 18.65. After
quoting BP 7.5.23-24, the classical source of the nine-fold
"disciplines of the Lord's devotees" (bh膩gavata-
dharmas), and then referring his readers back to the BR for
more detailed explanation of those practices, Madhusudana
writes:
Thus constantly having your mind absorbed in Me because
of the arising of attachment to Me through the practice
of the disciplines of the Lord's devotees, you will come
to Me, the Blessed Lord V膩sudeva, i.e., you will attain
Me by the realization of Me produced by the Ved膩nta
sayings.
Apart from the continuation here of the BR's close
identification of bhagavat and Brahman, these remarks are
completely contrary to the spirit of the author's earlier
work.