Sharanagati Redeems All Sorrows

Shreyohi Gnyanamabhyasat Gnyanadhyanam Vishishyate 
Dhyanat Karmaphala Tyagah Tyagat Shanti Ranantaram 

The various spiritual activities undertaken by a Sadhaka in his daily life to attain Divinity and the training he undergoes therefor is called abhyasa (practice or sadhana to be precise). More than this practice, installing God in one’s own heart, constantly contemplating on Him and developing a feeling of oneness with Him and realising Divinity in Unity - that Divine State is called ‘Dhyana’ (Meditation). The word Dhyana has its root in Dhyai Chintayam meaning constant contemplation on God. Occasional contemplation cannot be called Dhyana. Contemplation on God at all times, in all states and in all places is Dhyana. Abhyasa has limitations of time, action and reason. That which is beyond these limitations is Dhyana. Dhyana is superior to Abhyasa.. Gnyana is still more superior. This is based on the power of inquiry and observation.

Jignyasa, Sadhana and Aroodha – Three steps 

When a person crosses these three stages and reaches a stage of total renunciation, such a state is called, peace. Keeping this in view it is said in Purushasukta “Na Karmana Na Prajaya Dhanena Tyagenaike Amritatwa Manasuh.” To attain such a state of immortality, one must be a “Sarvasanga parityagi” (a total renunciant). That is the state of peace, says Bhagavad Gita. There are three steps to attain this state. To attain a supreme stage in humanity, one must set a goal before him. Man’s journey starts in the spiritual field with “Jignyasa” (spirit of inquiry). From Jignyasa he reaches the state of sadhaka (spiritual aspirant). From there, he proceeds to reach his goal of aroodha (attainment). To understand this principle, we can classify this into inquiry stage (Jignyasa) and studentship (vidyarthi level). In learning, this is a primary stage, where a general view of the subject is taken. A Jignyasu would like to inquire into and gather facts concerning the nature, secret and the potential of Divinity and try to remember them to some extent. This is to realize the concept of “Tatwamasi” (That thou art). In this concept, there are three words – “Tat” (That); “Twam” (Thou); “Asi” (Are). The process here is to recognise these two, namely, “That” and “Thou” and then realise the unity (oneness) between them (“Asi”). After understanding this concept, it must be put into practice. This sadhana stage can be compared to employment. Without education there can be no employment. One acquires education in the Jignyasa stage, does job in the sadhaka stage and finally goes to the “Aroodha” stage. This is like a pensioner. It is only after doing service for a specified period, one gets pension. So, the first stage is acquiring education as a student; then, second stage is doing job as an employee and the third and final stage is retirement and taking pension as a pensioner. It is only in the aroodha stage, one contemplates peacefully on his oneness with Divinity. The Bhaktiyoga in Gita started with the explanation of these stages. 

Human Being Is Mortal – God Is Immortal 

Today’s sadhakas are more interested in seeking worldly pleasures than spiritual inquiry. They are becoming “Vishayagrastas” (seekers of worldly pleasures) more than “Vicharagrastas” (inquirers into spiritual truths). You might have observed people addressing the audience here very often as “Brothers and sisters of Sai Family.” But, this address is mostly half-hearted and they do not believe fully in what they say. Such people can be called “Parttime Devotees.” The Gita did not expect people to be parttime devotees. It exhorted them to develop total and unconditional surrender (Sampoorna Sharanagati). To develop this spirit of surrender, time is important. It is said “Kalena Anavachchedat,” meaning God is not bound by time. Not only that, He has full control over time. Jiva (being) is bound by time, God is beyond time. Man is mortal, God is immortal. That is why, it is only when you seek refuge in God, the time-bound life of a jiva becomes meaningful. God has another name, “Kala Kaludu.” 

Time swallows the jiva (being). But, God is the one that swallows time itself. Hence, basing on time, man should worship the karmas (actions). “Tasmai Namah Karmane” — thus goes the saying. First and foremost, man should worship and offer his salutations to karma and then he must begin to perform karma. The reason being, for any good or bad, sin or merit, rise and fall of a human being, time is the most important factor. That is why, one has to pray “Oh God, the embodiment of time! Please put me on the sacred path and make my actions purposeful. Take me into your Divine presence. Grant me the boon of your Divine Presence.” 

The entire objective world merges into time and is bound by its influence. No living being can defy time. Time does not wait for anybody. The jiva has to follow time and it is not the otherway. Time is like a perennial river that flows. All beings and all objects are swept away by this flow of time. A person who himself is being swept away in the current, cannot rescue another person. Ultimately, both will be swept away by the current and get lost. It is like a blind man trying to take the help of another blind man. It is only when he makes an effort to swim to the shore that he can be protected. And that shore is God. He who seeks refuge in God will be protected from this swift current; from these pains and sorrows. Ultimately he will be happily spending his time in His Divine Presence. “My son! You are a mere jiva in this eternal flow of time. I am the shore, your only refuge. Only when you seek refuge in me, you will be redeemed from all your pains and sorrows. Therefore, seek refuge in me.” This is the teaching of Lord Krishna about the sharanagati tatwa (spirit of surrender). By following this teaching only, the sadhaka surrenders himself to God saying “Anyadha Sharanam Nasti, Twameva Sharanam Mama” (Other than you refuge there is none, you alone are my refuge). 

The Veil Of Maya – A Big Obstacle 

However, the biggest obstacle to this sharanagati tatwa is the veil of Maya. Because of this veil, a devotee is unable to surrender himself totally and unconditionally to God; he gets confused. That is maya (delusion). What is maya? "Ya Ma Sa Maya." That which is not existing, but deludes as existing, is maya.

What you think to be existing is not there, 
What you think to be not existing is there. 
Truth is the only one existing forever, 
Look, the ever changing world does not exist. 

One person mistakes the rope to be a snake. But, there is no snake really. Imagining a non-existent snake to be existing, he is exposed to fear and delusion. What is the reason for this fear? To imagine the non-existing to be existing. This is delusion. This is the root-cause for all pains and sorrows. When this delusion is cleared in the light of Pragnyana (constant integrated awareness), the rope appears in its original form. Then, there is no fear of anything. There will be no fear to touch it, hold it and take it. Similarly, because of our inability to recognise the truth that this entire objective world is, in fact, an embodiment of Brahma (Absolute truth) and because we consider it as a changing world, we are exposed to various pains and sorrows. We are looking into this world with a materialistic outlook, not with a spirit of inquiry. When you look at the world with a spirit of inquiry, it will be revealed to you as a “Pravahika Sathya” (flowing truth). It means a truth that constantly undergoes change. The water in the river flows continuously. But, even when the water flows, there will be no vacuum since it is a continuous flow. That is why, it is called a river. Another important point to be noted is, whether there is water or not, it is called a river only. You may live in this world or not, this is world. Constant change is pravaha (flow). This world is a pravahika sathya. That means, real as well as unreal. In Vedanta, this is called “Sadasat” (a mixture of truth and untruth). Just as the holy grass (Darbha) is separated from wild growth, similarly, the effort to separate truth from untruth and absorbing only the truth is Sadhana. This effort is termed as “Nitya Anitya Vibhaga Yoga," "Kshetra Kshetragnya Vibhaga Yoga" and “Gunatraya Vibhaga Yoga” in the Bhagvad Gita. Maya is associated with trigunas (Satwa, Rajas and Tamoguna). Maya (delusion), agnyana (ignorance), prakriti (nature), Tamas (darkness) – all these words are synonymous. All these mean the same. Deluding oneself into thinking as truth and real, that which is not existing, is maya. 

Sharanagati Tatwa (The Spirit Of Surrender) 

Several people believe in the saying “Brahma Sathyam Jaganmithya” (Brahman alone is truth and the world is illusory). It is the “Jagat Bhava” (The idea or a feeling of Jagat) that is unreal but the Jagat as such is not unreal. In fact, Brahman (Absolute Truth) is existing and supporting this “Mithya Jagat” (illusory world). That is why Lord Krishna in Bhagavad Gita told Arjuna “Oh Arjuna! Bound by maya, you are swept away by the flow of time. You are moving far away from me. Take refuge in me. All your sorrows will be redeemed.” When you are associated with God and live in His Divine presence, maya will not trouble you in the least. A small example. Wealthy people keep Alsatian dogs in front of their houses. This dog is not like street dogs. This belongs to a special breed. This is a most faithful and powerful dog, which will safeguard the property of its master. It won’t bark at every passer-by. It will bark only at such persons who try to enter the premises. 

Seeing its ferocious stature and its reaction on seeing a stranger, some people will run away then and there. But, those who come to meet its master, remain wherever they are and call him loudly. Then the master looks at the visitor from above. Recognising him to be his friend, he comes down and takes the visitor into the house, along with him. When the stranger walks into the house along with its master, the dog calms down and remains silent. Similarly, in the Moksha soudha (Mansion of liberation), Bhakti Soudha (mansion of devotion) and Ananda Soudha (mansion of bliss), the dog of Maya stands at the main entrance. When the visitor is not a friend or just one who is simply moving here and there without any appointment with its master, namely, God, then it catches him by pouncing upon him. Terrified at its reaction, some people leave the place immediately. But, the one with a firm determination and a strong will to meet the master, stays there unperturbed and calls the master. He gets into the house walking side-by-side with the master. A person who has surrendered himself (sharanagata) and who has a firm resolve to meet his friend, i.e., God, walks with Him and gets into the Mansion of peace (Shanti Soudha). That is why Sri Krishna exhorted Arjuna thus: “My dear! You are attached to sense objects. You are engrossed in ever so many activities in this obejctive world. Thereby, you are confused and unable to concentrate. Resort to Abhyasa Yoga (the yoga of practice). Then only you will get concentration; you will take refuge in Me. Contemplate on Me with love and faith. Whatever activity you are undertaking, think of Me. ‘I am engaged in the battlefield, is it not a worldly and mundane goal?’ Do not think on these lines; 'Mamanusmara Yudhyacha' Even while engaged in the war, think of Me. This is not a battle against an external enemy. Think that you are fighting with your own internal enemies of your bad thoughts and bad intentions. Think of Me always and at all times. This is not a war with enemies outside. It is a fight against your own inner senses. You must conquer them.” Prahlada also exhorted the mighty Hiranyakasipu similarly, in so many ways. 

He said: “Oh father! You have conquered the whole world; but you are unable to conquer your senses. You may be a king by conquering the world. But, when you conquer your senses, you will become the king of kings. You will be the Lord of the Universe.” How can one who is subdued by the internal enemies conquer the enemies outside? Therefore, first you try to control and conquer your senses. When is this possible? It is only when you seek refuge in God. As long as you have the feeling of “I and Mine,” surrender is not possible. This is the influence of Bhutakasha. You must conquer this bhutakasha and get into chittakasha, and ultimately into the realm of chidakasha. Once you are in that realm, God will look after all other things. 

Lakshmana Sharanagati 

Until we reach the Railway station, we have to engage a coolie or a horse-driven cart or a cycle-rickshaw or a taxi to carry our luggage. If none of these conveyances is available, we have to carry the luggage on our head. Once we reach the station and sit in the train, the train carries us, along with our luggage. But, it is only an idiot who, even after boarding the train, carries the luggage on his head. In keeping with this analogy, when you have surrendered yourself to God, offer your everything to Him, unreservedly and unconditionally. Then, God will look after everything. When to do, what to do and how to do, He will decide. You should not have any egoistic feeling of “I and Mine” at that stage. In the Ramayana, there is a beautiful example for this. Sri Rama reached the Chitrakoota Mountain, along with his wife Sita and younger brother Lakshmana. God takes a human form as a leela (sport). He is the sutradhari (conductor of the cosmic play) He pretends and acts as sorrowful and in difficulties, though in reality He has none of these feelings. “Daivam manusha rupena” – thus goes the saying. He takes the human form to be available to the devotees and to maintain proximity to them. Thus, he becomes near and dear to them. One day, Rama was sitting on a rock, as if he was tired. He was wiping his sweat saying “Lakshmana! I cannot walk anymore; build a small “parnashala” (thatched hut) nearabout. Let us take rest in that.” Lakshmana enquired where it should be built. Rama replied “wherever you please. Take your own decision.” Then Lakshmana in great distress told, “Rama! Rama! What a painful word I heard! What mistake did I make? What sin did I commit? Where exactly I went wrong? Today I had to hear such painful words from you.” Although Rama knew the sincere agony Lakshmana was undergoing, in order to show his greatness to Sita standing beside Him, He told, “Lakshmana! I did not say any untoward things against you? I did not say any harsh words? Why do you feel so much pain?” Then Lakshmana replied in great agony: “My dear elder brother! I have left my mother, father, wife and kingdom and everything. There is nothing of my own; I am a total renunciant now. To obey your command is the be-all and end-all of my life. In fact, it is the only goal of my life. You are my father and Sita is my mother. This forest is Ayodhya for me. When I thus came along with you leaving everything, will there be again a decision of my own? Will there be any choice of my own? When you say that I should build a parnashala (hut) at a place of my choice, it means I have a choice. In such a case it does not amount to total surrender (sampoorna sharanagati) on my part. What a wretched fellow I am!” He continued: “I have no other desire, except to obey your command. Your pleasure is my pleasure. My duty is to obey whatever you say. My only goal in life is to be at your Lotus Feet constantly and obey your commands. Nothing else.” While Lakshmana thus surrendered himself before Rama, Sita entered the scene and pleaded: “Rama! Please do not speak to Lakshmana such words again.”

A jiva (being) should not have a choice of his own. Everything is His. To obey His command is the characteristic of a person who surrenders himself to God totally. “Come and sit in my train. I will carry you and your luggage to your destination. Do not carry your luggage on your head, even here, and suffer in the process.” Thus, Sri Krishna explained the significance of sharanagati tatwa (the spirit of total surrender) in the path of devotion. When a devotee surrenders himself completely to God, He will get the pension of God’s grace, wherever he is. “Whether you are in the forest or in the sky; village or town; on the hillock or in mid-stream - wherever you are, I am the sole refuge for you. Surrender unto Me thus,” declared the Lord. Therefore, it is necessary for everybody to undertake actions that will sanctify his time as well as his body and finally surrender to God completely.