WORDS OF GRACE! His Holiness Sri Sri Swamiji speaks on “SHARANÃGATI!” -- the easiest way to the lord!

"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?
'SHARANAAGATI' - SURRENDER!"

-- Sri Sri Swamiji

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.

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 Dhyãna yoga, Karma yoga, Jnãna yoga and Bhakti yoga.

Doing japa of a form of God or Mantra with the mind is called 'dhyãna' (meditation). Those who enquire of me regarding dhyãna yoga hold a general opinion that meditating on a form of God viz. Krishna or Rama, is only dhyãna. They feel that to meditate only on a 'saguna' (form), on a 'roopa' (form) of God is dhyãna. It is no doubt dhyãna but it does not mean that only this is dhyãna. We do japa of a Mantra, don't we? We do japa of 'Rama Nãma' (Rama's Name) or 'Krishna Nãma' (Krishna's Name), don't we?
Performance of incessant japa of such a Mantra is also dhyãna.

Vedãnta 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’
('Upadesa Undiyãr' of Bhagavãn Sri Ramana Maharshi)

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' - flow of oil. Likewise is the flow of a river - like 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 dhyãna. Or doing japa of a Mantra of the God is also dhyãna - 'Rama! Rama! Rama!' - uttering this mentally in a continuous manner is also dhyãna.

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?' Even such thoughts should not arise. Thinking only of the 'Nãma' (the Name of the Lord), while doing 'It's' japa, exclusive of any other thought is called dhyãna. This is also dhyãna.

Such japa can be done mentally 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 the japa as we circumambulate in a temple. When practiced in this manner, at some point of time, the 'shakti' (power) to do the japa mentally is earned. Doing japa continually in this manner is also called dhyãna.

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 dhyãna - '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 dhyãna, 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, singing the Praises of God [uttering the Name of the Lord], meditating on the Lord, serving the Lord's Lotus Feet, worshipping the Lord with flowers, saluting the Lord, serving Him like a servant, holding the feeling of a friend towards the Lord, offering everything to the Lord.
Thus, the Purãnãs speak of the various types of Bhakti.

We have been repeatedly stressing that Bhakti is the only easiest way and that it 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 Dhyãna yoga, Karma yoga, Bhakti yoga and Jnãna yoga to Arjuna. Bhagavãn speaks explicitly on each of these Yogas and bestows Arjuna with the Divine vision ('divya drishti'). The Lord blesses him with His 'Viswaroopa darshan' (Colossal form). The Lord finally tells Arjuna, "Oh! Arjuna! There is a way easier than all these paths 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 dhyãna, karma, bhakti or Jnãna.'

Surrender everything to the Lord. 'I know not dhyãna, karma, bhakti or Jnãna. 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 Ramanuja also speaks only of this 'Sharanãgati tattva' 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 sãdhana. We may practice dhyãna, 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 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 pay heed to. Such an 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 Vivekãnanda, Brahmãnanda who was earlier known as Rãkhãl, Sãradãnanda and others. These were ascetics. Several householders were also Ramakrishna Paramahamsa's devotees. They led a family life with wife and children. Several types of devotees sought Ramakrishna Paramahamsa, received 'upadesa' from him and led their lives as directed by him. One such devotee was Girish Chandra Ghosh.

He used to visit Paramahamsa frequently. He possessed deep and vast 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 utterly undisciplined. It was 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 some 'upadesa' from the Paramahamsa.
"Guru Maharaj! You offer '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 Paramahamsa say? Paramahamsa said, "Do dhyãna 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 would leave you and only the spiritual way would be with you." Girish Chandra Ghosh did not welcome this idea. He said, "Maharaj! I cannot do dhyãna 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."
The 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, here it was only 'Sharanãgati' that Ramakrishna meant.
"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). And the entire fruit of spiritual discipline can be attained by me!'
Therefore, he said to the Paramahamsa, "Alright! I offer myself to you totally."
And he left.

But what was the condition 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 sãdhana! 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 constant 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 seemed 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 realized 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 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). To think on such lines only point 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 (unconditionally) 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, while 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 for the Bhaktãs (devotees) do they (Mahãns) 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 questioned him, "Do you know how transformed you are now?

Girish Chandra Ghosh was alive when his Guru Ramãkrishna Paramahamsa attained Siddhi (left the mortal coil). He continued to live after his Master left his mortal coil. He used to tell all who came to meet him, 'I used to think that surrendering was far easier than doing japa, dhyãna, yoga, bhakti or karma. The Paramahamsa told me to do a little dhyãna of God in the morning and a little dhyãna in the evening. I refused. He then said to me, "Well! Do dhyãna of God at least 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 who would say this? How easy this is. There cannot be an easier way." I, therefore, agreed to this. 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 state 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. Thus, did Paramahamsa remove all the sorrows, the results of karmas 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 led 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 dhyãna, karma, bhakti or yoga because all these should be performed in the right manner. The 'paripoorti' (end result) of dhyãna 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, Mukti is assured in this state itself. What is Moksha? You will certainly attain the highest, whatever it is.

'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 Gurudev 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 mature 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 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 viz. 'Advaita', 'Visishtãdwaita', 'Dwaita', 'Sivãdwaita'. "Mukti is only Vaikunta; Mukti is only Kailãsa; Mukti is only Sripuram; Mukti is only Indra loka, etc.," several such definitions are given for Mukti. But the one who does dhyãna yoga or bhakti yoga or jnãna yoga should certainly know what is Moksha. 'What should I attain ultimately?' The spiritual practitioner should definitely know this. He should have knowledge ('jnãna'/ '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. Even such Jnãna (knowledge) is not required. 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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