'THE EASIEST WAY TO THE LORD! Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

“ Repeatedly we stress that it is only bhakti that is the easiest and can be followed by all at this age. But, another way is said to be easier than Bhakti. What is it? ‘SHARANÃGATI’ - SURRENDER!“

- Sri Swamiji

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“ Several ways/practices have been prescribed by our Religion for the attainment of God. They are called Dhyana yoga, Karma yoga, Jnana yoga and Bhakti yoga.

Doing japa of a form of God or Mantra with the mind is called dhyana (meditation). Those who enquire of me with regard to dhyana yoga hold the opinion that meditating on a form of God like Krishna or Rama is only dhyana. They think that to meditate only on a ‘saguna’ (form), on a ‘roopa’ (form) of God is dhyana. It is no doubt dhyana but it does not mean that only this is dhyana. We do japa of a Mantra, don’t we? We do japa of Rama Nãma (Name) or Krishna Nãma, don’t we? Performing incessant japa of such a Mantra is also dhyana.

Vedanta granta speaks on the performance of such japa.
It says,
‘Vittukarudalinãl ãru nei viizhchi pola
Vittidã dunnale undee para
Visedamãm munnave undeepara’
Vazhutthalil vãkkuccha vãikkut jabatthil
Vizhuppamã mãnada mundii para
Villambund dhyanami undee para’

What does it mean? While pouring out a liquid, that is full of viscosity, it runs down in a continuous flow without a break - ‘ãru nei viizhchi pola’ - It is known as ‘thaila dhãrai’ - the flow of oil. Likewise the flow of a river - let us take the movement of a river like the Cauvery or the Ganga. Just as the water flows continually without a break so, too, the constant thought of a God whom we love very much is also dhyana. Or doing japa of a Mantra of the God is also dhyana - ‘Rama! Rama! Rama!’ - saying this within the mind constantly is also dhyana.

How should one utter this? There should be no thought between one Rama Nãma and the next Rama Nãma. We should utter this within the mind without any worldly or other thoughts. Not only worldly thoughts but also thoughts such as, ‘I am doing japa. When will I see the Lord?’ should not arise. Thinking only of the ‘Nãma’ (the Name of the Lord) while doing ‘Its’ japa without any other thought is called dhyana. This is also dhyana.

Such japa can be done within the mind in the sitting posture. If we are unable to do this we can do the japa uttering the Nãma loudly; we can do the japa as we walk; we can do japa as we go circumambulating a temple. When practiced in this manner the ‘shakti’ (power) to do the japa within the mind is earned at a point of time. Doing japa continually in this manner is also called dhyana.

Sometimes when we find that our mind does not come under control we can do japa of Rama Nãma (or any other Name of the Lord as taken up) once, then think on the form of Rama once. Then again do japa of the Nãma followed by the thought of the form of Rama. Japa of the Nãma and thinking of the form of God can be done alternately in this manner. This is also dhyana - Nãma and the God of the Nãma. Thinking of the ‘murti’ (form) of the Mantra that we do japa of can also be resorted to.

Though our religion has prescribed several ways like dhyana, yoga, karma we have been propagating that in this Kali yuga the easiest method that can be followed by all is Bhakti. What is this Bhakti? Srimad Bhãgavatam defines it as eight types -
‘Sravanam, keertanam, Vishnoh smaranam, pãda sevanam, archanam, vandanam, dãsyam, sakhyam and ãtma nivedanam’. Listening about God, speaking about /singing the Praises of God [uttering the Name of the Lord], thinking of the Lord (Vishnu), worshipping the Lord’s lotus feet, doing ‘archana’ to the Lord, prostrating to the Lord, serving the Lord, holding the feeling of a friend towards the Lord, offering everything to the Lord. Thus, the Purãnãs speak of various types of Bhakti.

Repeatedly we stress that it is only bhakti that is the easiest and can be followed by all at this age. But, another way is said to be easier than Bhakti. What is it? ‘SHARANÃGATI’ - SURRENDER!

Lord Krishna speaks on Dhyana yoga, Karma yoga, Bhakti yoga and Jnana yoga to Arjuna. Bhagavãn speaks explicitly on each of these yogas and bestows Arjuna with divine vision (‘divya drishti’). The Lord blesses him with His ‘Viswaroopa darshan’ (colossal form). Ultimately, the Lord tells Arjuna, ‘Oh! Arjuna! There is a way easier than all these ways that have been spoken by ME. And that is surrendering unto ME!’ ‘Surrender unto ME totally!’ If you would only surrender unto ME totally there is no need for you to do dhyana, karma, bhakti or Jnana.’

Surrender everything to the Lord. ‘I know not dhyana, karma, bhakti or Jnana. I do not know what is right and what is wrong. I do not know the path to undertake.’ Leave everything to the Lord. Or place all responsibilities on the Guru. Leaving everything to the Lord/to the Guru and remain quiet. This is ‘Sharanãgati’ (surrender).

‘Sharanãgati tattva’ (the philosophy of surrender) is spoken of highly and popularly in Vaishnava siddhãnta. Sri Ramanujar also speaks of this ‘Sharanãgati tattva’ only as the easiest and agreeable to all. ‘Let us all surrender unto the Lord.’ Even today Vaishanavas surrender to their ‘Ãchãrya’ (Master). One cannot depend on sadhana. We may practice dhyana, japa but cannot for sure say if we will attain God in this birth (‘janma’) itself. The reason for this is that our life might come to an end by then or our attitude might change or the worldly attachments might pull us down. Therefore, let us offer ourselves totally to the Lord.

Well! How to offer ourselves to the Lord? We should totally offer ourselves to God through a Guru - One who knows God, One who can speak with God, One who has attained God, One whose words God would listen to. Such action is called ‘Sharanãgati’.

Do you know how it would feel to do ‘Sharanãgati’? Shall we look into the glory of ‘Sharanãgati’?

There were different kinds of devotees for Ramakrishna Paramahamsa - Swami Vivekananda, Brahmananda who was earlier known as Rakhal, Saradananda, etc. They were ascetics. Several householders were also Ramakrishna Paramahamsa’s devotees. They led a family life with wives and children. Several types of devotees sought Ramakrishna Paramahamsa, received ‘upadesa’ from him and led life as shown by him. One such devotee was Girish Chandra Gosh.

He used to visit Paramahamsa frequently. He possessed limitless love for Paramahamsa. Paramahamsa also had deep compassion for him. But, what type of a man was this Girish Chandra Ghosh? He was a drunkard. He possessed almost all kinds of vices. He was a very lazy man. He was highly undisciplined. It was just next to impossible for him to wake up at the right time, bathe at the right time or have food at proper time. His family was caught up in a court case. He was always worried about this. He had to spend a lot of money in this regard. In spite of living under such conditions he possessed deep love for Ramakrishna Paramahamsa.

Everyone used to ask Paramahamsa for ‘upadesa’. Girish Chandra Ghosh, too, possessed such a desire. He wanted to seek something from Paramahamsa. ‘Guru Maharaj! You offer some ‘upadesa’ to everyone. Can’t you bless me with some ‘upadesa’? Please tell me something.’
Paramahamsa knew that Girish Chandra Ghosh could never follow any ‘upadesa’. Paramahamsa knew him and his habits very well. Yet, he was seeking some ‘upadesa’. Something had to be given to him, too. What did he say?
Paramahamsa said, “Do dhyana of Bhagavãn for a short while in the morning and in the evening. The rest of the time you can spend your life as you do now. You need not change your ways. At one point of time this world will leave you and only the spiritual way will be with you.”
Girish Chandra Ghosh did not welcome this idea. He said, “Maharaj! I cannot do any dhyana of God for even a short time in the morning and in the evening.”
Guru Maharaj did not ask, “Can’t you do even this little?” Instead the one with deep compassion said, “It is alright. When you sit for food think of God for a short time. At night just before you go to bed think of God for just a minute.”
Girish Chandra Ghosh refused even this!
“I cannot think of God while sitting for food or before going to bed.”
Paramahamsa did not lose his temper with him. He did not say, “If you cannot think of God even in this manner you are useless for spiritual ways.”
What did he say instead? He said, “Well! Can you do just one thing for me? Give me your ‘power of attorney’!”

We give power of attorney to a lawyer who pleads a case on our behalf. We give the authority for someone to act on our behalf, to act as our agent. This is called ‘vakkãlat’ (power of attorney).

Thus, it was only ‘Sharanãgati’ that Ramakrishna referred to here.
“Give yourself totally to me,” said Ramakrishna Paramahamsa.
Girish Chandra Ghosh was only too happy. ‘Is there anything easier than this? I need not think of God. I can live as I please. I can continue to lead life as I do now. Whatever I have to do - dhyana, japa or yoga - will be done by him (Ramakrishna Paramahamsa). The complete fruit of spiritual discipline can be attained by me.’
Therefore, he said to Paramahamsa, “Alright! I offer myself to you totally.”
And left.

But, what was the position of Girish Chandra Ghosh after this? He had said that he could not think of God; but now it was only the thought of his Guru Ramakrishna Paramahamsa that was foremost in his mind! ‘How great a Guru is Ramakrishna Paramahamsa! How compassionate he is! I need not do any sadhana! I have given myself away to him. He will take care of everything. I can live as I please.’ Thus, only the thought of his Guru Ramakrishna Paramahamsa rose in him constantly. He wondered about himself. ‘I never used to have such consistent thought of my Guru earlier. But, now the thought of my Guru is always in me!’

Girish Chandra Ghosh had the habit of drinking. But, now the moment he touched a wine bottle the face of Ramakrishna Paramahamsa appeared to him in the bottle! The face of his Guru appeared to laugh. Whenever he involved himself in some nasty act the face of his Guru began to appear to him. Those whom he desired to touch appeared to him as the very form of his Guru. So, he could not drink; he could not involve himself in indecent acts. He could realize that even without any effort on his part he remained always in the thought of his Guru Ramakrishna Paramahamsa. Many miseries struck him in life. But, he was unable to lose his temper over this. ‘I have surrendered everything to Ramakrishna Paramahamsa, my Guru Maharaj. So, my life would run only on the lines as he desires. He would do only what is good for me. All these are happening only for good.’

‘Sharanãgati’ does not mean getting things done as per our desire. ‘I have surrendered unto God. So, all my desires will be fulfilled.’ This is not ‘Sharanãgati tattva’ (philosophy of surrender). If one thinks on such lines it only goes to show the mistaken notion. ‘Sharanãgati’ has been wrongly comprehended. To bend down to all that God does to us - the way that He desires to keep us - accepting it without any expectation, without any opposition and offering ourselves to it totally (without any condition) is the highest ‘lakshana’ (quality) of ‘Sharanãgati’. That ‘Sharanãgati’ state had been attained by Girish Chandra Ghosh. Whenever any mishap befell him, it did not affect him. Instead, he thought, ‘My Guru Maharaj is doing all these only to prepare me for something. These are all happening only for good.’

Ramakrishna Paramahamsa had accepted the surrender of Girish Chandra Ghosh. Once Parmahamsa was lying down. A subtle body arose from him. It had wounds on its back. Ramakrishna Paramahamsa thought, “Why is this body afflicted with such wounds? I am leading a pure life. This body is afflicted in this manner only because I have accepted the surrender of people who have committed sins.” He received this explanation from Kali. Only due to immense compassion on Bhaktãs (devotees) do they (Mahans) accept such ‘Sharanãgati’. Ramakrishna Paramahamsa had accepted the ‘Sharanãgati’ of Girish Chandra Ghosh. The life of Girish Chandra Ghosh underwent a total transformation. All his friends question him, “Do you know how you transformed you are now?

Girish Chandra Ghosh was alive when his Guru Ramãkrishna Paramahamsa attained Samadhi. He went on to live after it. He used to tell all who came to meet him, ‘I used to think that surrendering was far easier than doing japa, dhyana, yoga, bhakti or karma. Paramahamsa told me to do a little dhyana of God in the morning and a little dhyana in the evening. I refused that. Parmahamsa said to me, “Well! Do dhyana of God atleast before eating your food and before going to bed.” I refused even this. He finally said, “Give me your power of attorney. I will take care of everything.” I thought, ‘Will I get anyone to say this? How easy this is. There cannot be an easier way.” So, I said ‘yes’ to him. But, only now I realize the danger it involves. I am unable to do any work freely of my own will. I can deeply feel the work of someone else in my life. While doing any work I can truly feel that it is not being done by me. I can feel my ‘ahankãra’ (ego) being hit. I am unable to say boldly that I would execute a work properly. The reason behind this is that if the work were supported by God’s grace then it would be successful. If God’s blessing is not obtained the work will not be successful. I am only an instrument. There is another who wields this instrument. A machine does not enjoy the freedom to refuse work! When the operator switches on the machine the latter has to work! I have to dance to the tune of God. Likewise, the position of one who has done ‘Sharanãgati’ is that he has to function as per the whims and fancies of the one who has accepted our ‘Sharanãgati’.’

Ramakrishna Paramahamsa handled Girish Chandra Ghosh in this manner. In this manner Paramahamsa removed all the sorrows, the results of ‘karmãs’ of Ghosh. This is because the results of karmas (‘karma vinai payan’) have to be erased out only by shedding tears. Only then Bliss is earned. Ramakrishna Paramahamsa took him to this state.

Therefore, if we could do the high ‘Sharanãgati’, it will lead to Liberation (Mukti) in this birth itself. One cannot say if in this janma itself Mukti can be attained through dhyana, karma, bhakti or yoga because all these should be successfully performed. The ‘paripoorti’ (end result) of dhyana should be reached, the end of Yoga should be reached, the end of karma marga should be reached; but if you could only do ‘Paripoorana Sharanãgati’ (total surrender), in this birth itself, in this state itself Mukti is certain. What is Moksha? You will certainly attain whatever is the highest.

‘I also did ‘Sharanãgati’ to God, I did ‘Sharanãgati’ to the Guru. But, my life has not changed. I remain the same.’ The question might arise, ‘Girish Chandra Ghosh’s life changed after he did ‘Sharanãgati’ to his Guru. But, I remain the same!’
You may do ‘Sharanãgati’ to God. But, has God accepted your ‘Sharanãgati’? Has Gurudeva accepted your ‘Sharanãgati’? It is not enough that you do ‘Sharanãgati’ to someone; but the person to whom you have done ‘Sharanãgati’ should accept your ‘Sharanãgati’. Ramakrishna gave his word to Girish Chandra Ghosh. He gave the word, ‘Give me your power of attorney. I will take care of you.’ Though we may be ready to do such a ‘Sharanãgati’, God or Guru should accept that ‘Sharanãgati’.

‘My Guru has accepted my ‘Sharanãgati’ but I still remain the same!’
But, you should go to a proper Guru. It is not enough that you have a Guru to say, “I accept your ‘Sharanãgati’.” But, that Guru should be matured enough to accept the ‘Sharanãgati’.

If we do such a ‘Sharanãgati’ and God accepts the ‘Sharanãgati’ or the Gurudev accepts it or if the Gurudev surrenders us at the Lotus Feet of God our life will be transformed like that of Girish Chandra Ghosh. How? There will only be the talk of God. We can never move in any wrong path. If we happen to move in a wrong path, God will stop us, protect us and take us in the right path. The Guru will make us undergo all the sufferings of other future janmãs in this janma itself and reach us to God easily in this janma itself.

There are several siddhãntãs/tattvãs for the highest Mukti. ‘Advaitam’, ‘Visishtãdwaitam’, ‘Dwaitam’, ‘Sivãdwaitam’. Mukti is only Vaikunta; Mukti is only Kailãsam; Mukti is only Sripuram; Mukti is only Indra loka, etc. Several such definitions are given for Mukti. But, the one who does dhyana yoga or bhakti yoga or jnana yoga should certainly know what is Moksha. ‘What should I attain ultimately?’ The spiritual practitioner should definitely know this. He should have knowledge (‘jnana’/ ‘arivu’) of Mukti. But, one who does ‘Sharanãgati’ i.e. one who gives himself up completely to the Lord/Guru need not have any knowledge of what is Mukti, what is deivam (God), what is the highest state to be attained in this human life. Not even such Jnana (knowledge) is required by him. Complete surrender to the Lord will take him to that highest state, that birthless state, that highest position that has to be attained. Therefore, attaining an ‘uttama’ Guru (genuine Guru) in our life and offering ourselves repeatedly to him (‘sharanãgati’) let us attain the highest state! "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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