6. Śaraṇāgati (Refuge)

To take refuge or total surrender at the feet of Parabrahman is the brighter and live part of Indian bhakti tradition. Śaraṇāgati, āśraya, prāpti etc. are synonyms for taking refuge in Parabrahman. The greater the knowledge of the glory and greatness of Parabrahman, the stronger is the love, attachment, and devotion to Parabrahman. Śaraṇāgati (complete surrendering) is a fundamental part of devotion. A servitude (dāsabhāva) cannot be comprehended without total submission or surrender of one’s yearnings and will at the feet of Parabrahman. Dāsabhāva can erase ego totally and eliminate attachment to one’s body, which is a very significant endeavor in the way of liberation. Consequently, surrendering (prapatti) has a glorious place in Svāminārāyaṇa’s philosophy. However, it does not accept the view that a single act of surrender is the end of all efforts. Svāminārāyaṇa does not accept the hypothesis that a surrendered one has nothing to do and that now the whole responsibility of a devotee rests exclusively on Parabrahman. It is true that the surrendered is redeemed of all fears, sins, metempsychosis etc. Nevertheless, the surrendered one ought to act in accordance with Parabrahman’s command and will in order to please Him and receive His grace.

Svāminārāyaṇa discloses the highest glory of āśraya:

“Accepting the firm refuge of Parabrahman is the greatest and only endeavor amongst all spiritual endeavors for pleasing Parabrahman. That refuge, though, must be extremely steady and without any inadequacies.” (Vacanāmṛta Gadhadā I/33, p.86)

Although, the firm refuge of Parabrahman is titled the greatest endeavor, then someone may question the importance of Parabrahman’s command, norms, and the rules and regulations of the satsaṅga fellowship.

Svāminārāyaṇa unpacks the principle of balance in the Vacanāmṛta:

“Liberation is possible only through Parabrahman, whereas those other spiritual endeavors and norms are for the purpose of pleasing Parabrahman. That is the only solution to the question.” (Vacanāmṛta Gadhadā II/66, p.522)

In this way, to counteract and annihilate the effects of past karmas and to overcome the effects of the māyā-avidyā, one must come in contact of (perceptibly) the all-transcendent Puruṣottama.^[1]

Similarly, the Bhagavad-Gītā advocates:

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||^[2]

“Totally relinquish all dharmas (duties as conceived by you) and seek me alone as a refuge. I shall definitely release you from all sins. Grieve not.”

Bhadreśadāsa adds in his commentary that:

“māmityekavacanenaivaikatvasiddhāvāpi punarekamityananyaśaraṇāgatyupadeśāya” (Bhagavad-Gītā 18/66, p.368)

“Although, the word ‘mām’ is able to provoke un-faltered refuge, yet the term ‘eka’ word consolidates this śaraṇāgati towards Parabrahman.”

Furthermore, Bhadreśadāsa elucidates that, there are two śaraṇāgati mentioned in the Gītā. The first śaraṇāgati was taken by Arjuna in the second chapter. And now in the last chapter, Bhagavān himself talks about śaraṇāgati. The main distinction between these two faces of śaraṇāgati can be defined by its giver-taker relationship. In the second chapter, Arjuna is not firm to accept śaraṇāgati; however, he goes to Kṛṣṇa directly and seeks refuge based on his own term. On the other hand, in the last chapter, Kṛṣṇa has delivered his full wisdom to Arjuna, realizing that Arjuna, now, is mature and able to accept undeviated śaraṇāgati at the feet of Parabrahman. As a result, he grants śaraṇāgati to Arjuna.

Thus, whatever way one surrenders, be it with blind faith like a doltish, or be it out of self-interest or be it out of intense love for Parabrahman or be it with right knowledge/understanding (mudhatvena, vaiśvānavena, svārthena, snehena, Jñānen), but it has to be the total submission to Parabrahman without any gap in it.^[3]

In the Śrimad Bhāgavatam, Kṛṣṇa says;

“As apart from my pious devotees to whom I am the highest goal, I covet neither myself nor Śri (My consort) who is eternal (like myself), O holy sage! How dare I forsake them who, having renounced all attachments for their wife, house, children, and relation (nay) their (very) life and wealth and their welfare in this and the other world, have sought me as their protector?”^[4]

Additionally, The Mahābhārata reiterates:

“Those who seek refuge in Parabrahman, are never deluded/infatuated and the Lord Janārdana redeems all of them from the most deadening fear of hell.”^[5]

And the Gītā reaffirms that:

“This divine māyā of mine consisting of three guṇas is extremely difficult to cross over. However, those who take refuge in me alone cross beyond it.”^[6]

Therefore, those who “supplicate to Him for shelter with all thy being, O Arjuna; they by His grace attain supreme peace and eternal abode.”^[7]

Therefore, Parabrahman alone is the redeemer of ātmans and īśvaras. Ultimate emancipation cannot be attained unless one seeks refuge at the feet of Parabrahman with a resolute and unyielding faith in His power of granting liberation. Thus, one ought to surrender one’s ātman totally to Parabrahman, and devotedly associate oneself with Parabrahman, and do all that is required to prompt the grace of Parabrahman. The form of Parabrahman is the truth, so pure and perfect that however imperfect and impure we may be, He undoubtedly purifies and perfects us, when we wholeheartedly affiliate, love, and surrender ourselves to Him, with the conviction that He is eternally divine and faultless.^[8] When it is realized that no degree of self-effort and knowledge is sufficient to draw the grace of Parabrahman, the inclination for a total refuge at the feet of Parabrahman is the only way. As a result, the servitude nature of an aspirant develops.

Footnotes and references:

[1]:

Vacanāmṛta Gadhadā I/73, loya 10, Gadh. 2/10, 2/13, 2/35, Var. 5, Gadh. 3/35, Jet. 1

[2]:

Bhagavad-Gītā 18/6

[3]:

Vacanāmṛta Gadhadā I/33

[4]:

Śrimad Bhāgavatam 9/4/64-65

[5]:

MBT Bhīṣma parva 64/20

[6]:

Bhagavad-Gītā 7/14

[7]:

Bhagavad-Gītā 18/62

[8]:

Vacanāmṛta Gadhadā III/35