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first facet of Vidyā. Next to that through the second facet, when the distinguishing knowledge arises of permanent as well as temporal entities, at that time the attachment of the temporal things is destroyed and thus giving them up becomes possible. Thereafter, the third facet, i.e. yoga comes into picture, and in that one needs to practice the eight-fold yoga viz. yaamaniyama-āsana-prā lāyāma-pratyāhāra-dhāra ā-dhyāna-samādhi lonely. In the forth facet i.e. while practicing tapa /(penance), one needs to concentrate on being in firm meditation of savikalpa-samadhi. This is how when someone constantly goes on practicing the meditation, unfailing love for the Supreme Being arises. That helps in gaining the brahmavidyā, which in turn helps in realizing the Brahman. In other words, the result of the brahmavidyā is the individual being (jivātmā), that is the part of the Supreme Being emerges into the Whole".
All the Means of Salvation are the Intermediate Causal Factors of God's Desire towards Granting Salvation to the Individual Beings:
At this stage it becomes imperative to know two more things. First of all, all the means for salvation - those are taught or discussed in the śāstras - are not necessarily envisaged as means of salvation in the Vāllabha School of Vedānta; but they are considered without any exception to be the intermediate causal factors to the grace of God for granting salvation. As he speaks himself: all those - karma, j Lana, bhakti, sãockhya, yoga, tapa vairāgya, etc. - accepted as means of salvation are indeed the intermediate causal factors of the grace of the Lord, and thus those are able to grant various types of results. Therefore, in fact, God's grace is the only means for granting salvation. The second thing is that: the Vedic ritual, which is performance dominating; the Upani•adic-path of knowledge, which is śānta-rasa-dominating; the path of devotion as has been narrated in the Bhagavad Gītā and Bhāgavatam, which is bhagavat-rasānubhūti-dominating; the path of Sãockhya, which is detachment-dominating; the path of yoga, which is saocyama-vairāgya-dominating etc. all those means have been designed to reveal some-or-other forms of the Lord, the Supreme Being. The Lord, however, reveals Himself in a form depending upon the means. The Supreme Being who is in the form of Supreme Bliss, when reveals Himself through the Bhakti-yoga, the yoga of devotion, He indeed reveals His form of Ultimate Bliss or Optimum Form of Love that goes well in accordance with His nature of Devotion. Therefore, even though the salvation is available through many means, still there is a difference in the degree of happiness in the Natural Bliss of the Lord and His realization.
The path of Sãockhya is a system that gives pleasure for a person who has acquired the strength of tolerating the pains that is caused by the ignorance due to the absence of realizing the sublime Bliss of the Lord. It is as if a person who is very thirsty but he does not get disturbed because he has the strength to tolerate it. The yoga-mărga is a means to be selfdependant of digging up a well and drinking water at the time of feeling thirsty. Bhaktimărga on the other hand, is like arrival of the thirsty man at the bank of a river of pure water, for whom plenty of water is available easily as and when and as much as he might be in need of
The Classifications of the Means followed in Yogic Path - Being Subordinate to Karma, JCana & Bhakti and Also Being Independent of These:
The theoretical stand of Sãockhya and Yoga has been described to be coming from non-Vedic sources in the first quarter (pada) of the second Adhyāya (Chapter) of Brahmasūtra, technically known as Avirodhādhyāya. In contrast to that the statements of the Srutis, which is the foundation of Brahmasūtra it has been stated clearly that: