|| Shri Hari ||
In Gita, God has elaborated on various disciplines to attain Him. There is no method, solution, that is left out by which man can attain His salvation. The talks that can be shared by various mouths, have been conveyed by Lord’s own mouth ! Thus Shridhar Swami a translator and commentator of Gitaji, has written –
Sheshaasheshamukhavyaakhyaachaaturyam tvekavaktratah |
Dadhaanmadbhutam vande paramaanandamaadhavam ||
I pray to that exceptional, eternally blissful Lord Shri Krishna, who cleverly takes in with one mouth the discourses shared by “Sheshnaag” through his various mouths.
Gita is a fathomless ocean of knowledge. On studying it, various new sentiments and feelings arise and they continue to manifest. Yes ! if someone tries to understand Gita based on their intellect, their deep knowledge and study, then they will be unable to understand Gitaji. If they take refuge in Gita and the Gita orator, and then try to study Gita, then the essence of Gita will automatically come to them on its own.
Gita is a holy text which is out of the Lord’s grace. Gita showers Her grace and after gracing, reveals Herself on Her own to those who take refuge in this holy text. I have seen such people, who had no knowledge of Sanskrit, but they were able to translate the meaning ! Even though they may not know the language, the principles of Gitaji, the feelings and sentiments come into their mind. Approximately 60-65 years back, there was an accountant in Calcutta. He did not know how to write pure hindi. One day he said, I wish to memorize the Gita; but it is not financially feasible for me to pay a teacher. I said to him, you prostrate in front of God, take refuge in Him, and start to read the Gita. He went home, kept the Lord’s picture in front of him, lit a candle and some incense, offered some flowers and saying “Krishnam Vande Jagatgurum” began to read the Gita. In due time, he memorized the Gita. I heard him recite the eighteen chapters with all the other attendees. There was very few flaws in his recitation.
Gita cannot be known where there is pride of scholarliness, – such cases have also come in front of me. There was a good doctor, who knew the deep meanings of Ramayana. On Gita Jayanti day, I shared some points from Gitaji, so he became interested in Gitaji. He said that whenever I listen to anyone reciting a verse, then I am able to remember it by heart; I therefore would like to know the deeper meaning of Gita. I said to him to memorize the twelfth chapter, and come to me, then I will explain to you the meaning of it properly. After a few days he returned saying, that I am putting significant effort in trying to memorize the Gita, but I cannot remember the Gita ! As I understand, the reason for this inability to memorize is that he had pride within that he is very knowledgeable and that he is able to very quickly memorize the verses ! Pride is a great obstacle in the path of spirituality. He who being free of pride, with a simple-straightforwardness takes refuge in Gitaji, he begins to understand the feelings and sentiments of Gita. I have seen that those who have taken refuge in God, experience such exceptionalness, which occasionally appears even in the literary works and scriptures. Therefore taking refuge in God is a main point that has been emphasized in Gita.
Gita begins with “Sharanagati” (taking refuge) and ends with “Sharanagati“. Lord Krishna and Arjuna were together all the time. In Srimad Bhagavat, Arjuna says –
Shayyaasanaatanvikathnbhojanaadi – shvaikyaad vayasya rutvaaniti vipralabdhah |
sakhyuh sakheva pitruvattnayasya sarvam sehe mahaan mahitayaa kumater dham me ||
(Srimad Bhagwat 1/15/19)
“While sleeping, sitting, wandering, chit-chatting, and eating with Lord Krishna, I developed such spontaneity with him, that I often called him “O’ friend! you are my very own!” Saying so I used to even attack him. But with dignity and greatness, the great Lord, used to tolerate all those scorns and contempt from my limited intellect, just like a friend tolerates all the insults and scorning of his friend, and a father does the same for his son.”
Even though the Lord was a very close friend of Arjuna, then too the Lord never gave the message of the Gita to Arjuna. However, at the time of war, when the weapons were ready to be used on both sides –
Pravruitte shastrasampaate dhanurudyamya paandavah” (Gita 1/20).
During that time, the Lord shared the gospel of Gita with Arjuna ! Was this an opportune time of peace and quiet for sharing the Gita? The answer to this is that previously Arjuna had not become restless in this manner, or taken refuge in the Lord. When he saw on the battlefield that both parties had his kith and kin, then a dilemma creeped in as to whether to fight or not? Will we win in battle or will the Kauravas win? Is my supreme good in fighting the war or is it in not fighting? He took refuge in the Lord and prayed-
Kaarpanya dosho pahataswabhaavah, prucchaami tvaam dharmasamoodhchetaah |
Yacchreyah syaannischintam broohi tanme, Shishyasteham shaadhi maam tvaam prapannam || (Gita 2/7)
“My nature is overwhelmed with the vice of faint-heartedness and my mind is confused with regard to my duty. I entreat you, to please tell me what is decidedly for my eternal good. I am your disciple. Do instruct me, who have taken refuge in you.” (Gita 2/7)
Thus, in the beginning of the Gita, Arjuna takes refuge in God and asks about his supreme good, his salvation and in the end God tells Arjuna to take refuge in Him –
“Maamekum sharanam vraj” (Gita 18/66)
Arjuna first told the Lord that “I have taken refuge in You, please advice me”, but immediately thereafter he says “I will not fight” saying so Arjuna became quite –
“Na yotsya iti govindamuktvaa tushnim babhoova ha” (Gita 2/9).
Lord did not think this to be proper, but He did not say anything. Due to being extremely compassionate, the Lord began to deliver His message.
Moving forward in the eighteenth chapter, the Lord said –
yadahankaarmaashritya na yotsya iti manyase |mithyaish vyavasaayaste prakrutistvaam niyakshyati || (Gita 18/59)
“Taking the support of your ego, if you accept that I will not fight, then this decisions of yours is false (illusion); because your nature will engage you in war.”
The meaning of Lord’s words is that the decision “I am not going to fight” – this is in fact taking refuge in your egoism, not taking refuge in the Lord. If he had taken refuge in the Lord, then “I will do this and I will not do this” – such would not happen at all. Taking refuge in “egoism” is a great obstacle. Taking the support of caste, stage in life, race, knowledge, ancestry, abilities, position (post) etc. and thinking that “I too am something” – such pride, does not let one take refuge. Therefore God said to Arjuna, you do, as you wish – “yathecchasi tathaa kuru” (Gita 18/63).
Listening to this, Arjuna became scared that the Lord is giving up on him! Seeing this the Lord said, you are most dear to Me, therefore I am sharing with you the highest secret of all, for your eternal good – “Sarvaghyuyatamm.”
In Gita, the word “Sarvaghyuyatam” comes only once (Gita 18/64). After this, the Lord relayed two verses –
Manmanaa bhava mad bhakto, madhyaajee maam namaskuru | Maamevaishyasi satyam te, pratijaane priyosi me || (Gita 18/65)
“Fix thy mind on Me, be devoted to Me, worship Me, prostrate thyself before Me. On doing so, you will attain Me – I share this truth in front of you, since you are most dear to Me.”
Sarvadharmaan parityajya maamekam sharanam vraj |Aham tvaa sarvapaapebhyo mokshayishyaami maa suchah || (Gita 18/66)
“Give up dependence on all duties and surrender completely to Me. Seek refuge in Me alone. I shall liberate you from all sins, grieve not.”
After sharing these two verses, the Lord said, that do not reveal this highest secret of all to those individuals who are not leading an ascetic life, those who are lacking in devotion, those who do not wish to listen to this secret and those who see faults in the Lord. From this, it appears that the Lord negating both sides, places verse 18/64 and 18/67, in the middle, as if boxed in-between, the highest of all treasured secret. Of these two verses the verse on taking refuge in the Lord is most important. Even in Ramayan when Sugreeva said to the Lord –
Sab prakaar karihaoon sevakaayi | jehi bidhi milihi jaanaki aayi || (Manas, Kishkindhaa, 5/4)
Then the Lord said –
Sakhaa soch tyaagahu bal more | Sab bidhi ghatab kaaj mein tore ||
Arjuna said to the Lord that my intellect is unable to decide about what my duty is – “Dharmasamoodhchetaah”, thus I take refuge in You. The Lord therefore said – you have no need to decide on what your duty (Dharma) is – “Sarvadharmaan parityajya”. Those who have desires within, who take the support of duty (Dharma), go through the cycle of birth and death –
evam trayeedharmamanuprpannaa |gataagatam kaamakaamaa labhante (Gita 9/21).
Therefore do not take the support of Dharma and with exclusive feelings take refuge in Me alone, “Maamekum sharanam vraja”
Arjuna says that if I fight, then I will incur sins and the Lord says, that if you do not fight then you will incur sins. However, in the end the Lord by showering his immense grace, says that do not be afraid of sins, you simply take refuge in Me, then I will free you from all sins. Along with this the Lord gives reassurance that do not worry.
All sins and sorrow take place when one turns away from God. Turning away from God is the worst of all sins, and to turn towards God is the greatest of all virtues. Therefore the Lord says –
Sanmukh hoyi jeev mohi jabahi |Janma koti agh naasahin tabahin || (Manas. Sundar. 44/1)
On turning towards God, the root of sins and sorrows is destroyed. Saints have said, that to turn towards God, is complete virtue and to have good qualities and good conduct is half the virtues. In this way, becoming distant from God is total sin and to have bad qualities and bad conduct is half the sins.
Jeev (embodied soul) is a inseparable part of God. To become distant from its very source, ‘jeev’ suffers and experiences great pain and sorrow. When ‘jeev’ takes refuge in God, then all sins-suffering comes to an end.
An aspirant should want that with a simple-honest heart say – “O’ Lord! I am Yours” Now accept that I have taken refuge in the Lord and God has accepted me. In fact God cannot renounce anyone, He has never renounced anyone and will never do so. The Almighty Lord cannot renounce anyone, rather He is incapable of doing so. He has taken everyone in his shelter. Only we only have become distant from him and have turned towards the world and taken the support of the world. Therefore the Lord says that leaving the support of all Dharmas (duties), take refuge in Me only, then I will release you from all sins. Do not worry. The point is, do your duty, but do not place your reliance on the thought that by doing your duty, you will attain salvation. Repeat the divine name, chant the holy name, pray, read Gita-Ramayan, study of the scriptures etc. Do all these, but do not have pride that by doing so, I will attain salvation. By making an effort, one cannot destroy the sins of infinite lifetimes; because this power is not in a “jeev” (embodied soul), rather it is only in God. Therefore God says –
“aham tvaa sarvapaapebhyo mokshyushyaami ma suchah”
In other words, I will release you from all your sins, why do you worry!
Jo jaako sharano gahai, takahun taaki laaj |Ulate jal machali chalai, bahayo jaat gajaraaj ||
If an elephant gets caught in the intense forceful gush of a turbulent river, then he too, cannot withstand the pressure, and loses his balance. however a small fish, is able to easily move around in the turbulent waters. Not only that, I have seen that if there is a waterfall with immense thrust and force, even then the little fishes are able to climb the falls. The reason being that the elephant has taken refuge of the forest, but the fish has taken refuge in the water. Besides the water, she becomes restless anywhere else, she dies in the absence of (when separated from) water. If the water too were to carry away and drown the fish, then what would the poor fish do? where would it go? Whose shelter would it take? In the same way, if we take refuge in the Lord, then no power can stop us. Therefore God says that you do not worry – “ma Suchah”. It is a very surprising, and very foolish and an ignorant (lacking in understanding) thing that we should be worried about our salvation, when we have taken the refuge in God !
As long as man thinks that “I can do,” as long as he has pride, reliance on his own strength, intellect, abilities etc., till then, he cannot fully surrender to God. When he no longer relies on his own power, very quickly he takes refuge in God. Therefore it has been said –
Jab lagi gaj bal apne bartyo, nek saryo nahin kaam | Nirbal havai bal Ram pukaaryo, aaye aadhe naam || Sune ri maine nirbal ke bal Ram |
Therefore an aspirant should apply his full strength, intellect, abilities, but even on applying all his power, if the work does not get accomplished, then the pride of his own strength and power will go away. Until he does not apply his full strength in worship and adoration (Bhajan), till then, there is pride of his own strength. As long as pride of his own strength remains, till then “sharanagati” refuge in God is not fully accomplished.
The Lord tells Arjuna –
“nimmittmaatram bhava savyasaachin”
(Gita 11/33)
‘O’ Savyasaachi ! you become a mere instrument”
The reason he called Arjuna “Savyasaachi” is because Arjuna was ambidextrous as he could shoot the arrow equally well with both hands. He could shoot an arrow while running in any direction. By calling Arjuna ambidextrous, let us say the Lord is telling him that from your side, let there be no shortcoming in your effort, but let there be no reliance on your own effort.
When the Lord stopped the prayers to Lord Indra, and started the prayer of Giriraj Govardhan, then out of anger Indra induced violent thundering and pouring rains over Vraj. The Lord, lifted the Giriraj (mountain) by the tip of the little(fifth) finger nail of his left hand and he said to all the cowherd boys that all should lift up their sticks and support the mountain. All of them used their full strength by placing their sticks under the Giriraj. A thought entered the cowherd boy’s minds, that it is due to their support that the mountain is holding up. Surely it is not because of “Lala’s” (Lord’s) little finger! The moment this thought came into their mind, the Lord gently lowered his finger, to remove their pride. Thereafter, the cowherd boys began to scream – Oh ! lord, we will die ! The Lord said, lift up the mountain, apply your full strength, but surely with the stick the entire mountain could not be lifted ! The point is that an aspirant must apply his full strength in spiritual pursuits, but not think that I will attain salvation due to my own efforts – One should not place reliance on their own efforts, rather place reliance only on God, that salvation will be due to God’s grace only. Having faith in God’s grace is “sharanagati” (taking refuge in God). Therefore God says – take refuge in Me, I will release you from all your sins, do not worry.
Parikshit’s mother Uttara also took shelter of the Lord. Dronacharya’s son Ashvatthaama had made up his mind that he would entirely wipe-out the Pandava’s race. While sleeping he murdered five of Draupadi’s sons. Now the only remaining heir was a small child in the womb of Uttara. To destroy this child, Ashvatthama released the “Brahmaastra” (a very lethal weapon). When Uttara saw this weapon coming towards her, she called out to the Lord –
Paahi paahi mahaayogindevadeva jagatpate | naanyam tvadbhayam paschye yatra mrutyuh parasparam ||
Abhidravati maameesha sharastpataayaso vibho |Kaamam dahatu maam naath maa me garbho nipaatyataam || (Srimad Bhagwat. 1/8/9-10)
O Lord of Lords! The ruler of this entire Universe ! the greatest of all Yogis ! Please protect me! Protect me ! Besides you there is no one in this world who can make me overcome my fears; because here everyone is becoming the cause of each other’s death. O’ Lord! the Almighty one ! This fearlessly burning arrow is ferociously coming straight towards me. O’ Lord ! May it devour me, but let it not destroy my child.”
On listening to Uttara’s cry in desperation, The Lord took his “chakra” (special weapon), and assuming a very tiny form, entering Uttara’s womb, He began to encircle around the child in the womb. TheBhramaastra weapon was unable to harm the child in the womb, and slowly quietened down. Parikshit said –
Dronyastraviplushtmidam madang santaanbeejam kurupaandavaanaam |
jugop kukshitam gat aattchakro maatusch me yah sharanam gataayaah ||
(Srimad Bhagwat. 10/1/6)
“O’ King! This body of mine which is in front of you, and which is the only support of both the Kaurava and Pandava clan, has been burnt by the Ashvatthama’s Brahmastra weapon. At that time when my mother went to take refuge in the Lord, the Lord took his “chakra” weapon in his hands, and entered her womb and protected me.”
The meaning of this is that it is man’s (jeev’s) duty to take refuge in the Lord, and it is Lord’s duty to protect the ‘jeev’ in whatever way that the Lord can. If man has even the slightest bit of ‘bhaav’ (feeling) of taking refuge in the Lord, then the Lord melts, he cannot stay, and he accepts man as his devotee right away. If someone with a true heart, just once says, “O’ Lord! I am Yours” then God sees to his supreme good. God can never renounces a devotee who has taken refuge in Him. Lord says –
Ye daaraagaarputraaptaan praanaan vittmimam param |
hitvaa maam sharanam yaataah katham taamstyaktamtashe || (Srimad Bhagwat 9/4/65)
“The devotee who leaves everything – wife, son, home, spiritual guide, life breath, wealth, this world, and the world beyond and exclusively takes refuge in Me, how can I even think about leaving such a one ?”
Koti bipra badh laagahin jaahu |aayam saran tajaum nahin taahu ||(Manas, sunder. 44/1)
He who with a true and sincere heart, takes refuge in God, his life changes. I have seen so in my life. I had met a gentleman in Calcutta. He used to say that “I used to consider those who were doing satsang as ordinary and useless, as if they were wasting away their time. One time I was visiting Navadeep. I was staying at the famous “Bhajanaashram”. One day a few ladies were doing “kirtan” (chanting the Lord’s name). I sat down over there, where one lady got up and spoke about taking refuge in the Lord (Sharanagati) and shared the following verse from Valmiki Ramayana –
Sakrudeva prapannaaya tavaasmeeti cha yaachate | abhayam sarvabhootebhyo dadaamyetad vratam mama || (6/18/33)
“He who just once takes refuge in Me and says ‘I am Yours’ and asks for my protection, I make him fearless among all the beings’ this is my resolve.”
I heard this and a thought came to my mind that this is very simple practice ! I came into my room and closing all doors, in solitude, said to the Lord, with a sincere heart – that if any one just once comes to Your refuge, then You see to their well-being. You free them from all sins – if this is true then – “O’ Lord! I have taken your shelter! saying so, I prostrated falling down to the floor.
Thereafter I left for Calcutta and got busy in my work. I completely forgot about the event that took place in Navadveep. One day I heard that there was satsang going on nearby somewhere, and I casually strolled over there. On going there, I found it interesting, and I started attending it regularly. Slowly and gradually my life transformed. Then one day I was surprised that I was the kind to argue and challenge, then how did so much transformation take place in me automatically? I then recollected what I had said in Navadveep that “O’ Lord! I have taken refuge in You”. It is the result of that alone.
The point is when a man takes refuge in God with a true and sincere heart, then the responsibility for his spiritual well-being is shouldered by God. With a true and sincere heart call out ‘O’ Lord! I am Yours’ Simply by this acceptance, one attains salvation. Because in fact all belong to the Lord. It has come in the Mahabharat –
ekoapi krishnasya krutah pranaamo dashaashvamedhaavabhruthen tulyah |
dashaashvamedhaa punareti janma krushnapranaami na punarbhavaaya ||
(Mahabharat, Shaanti. 47/92)
“If you just bow to Lord Krishna once, then the outcome (fruit) is like bathing after conducting ten “Ashvamedha” sacrificial fires. Besides that there is one exceptional thing about bowing down to the Lord, that the one who performs the ten ashvamedha yagya is born again in this world, but one who bows and prostrates to Shri Krishna (one who takes refuge in Him) is never again bound by this world.”
Goswami Tulasidasji Maharaj says –
koor kuti khal kumati kalanki | neech neseel nirees nisanki ||
Teu suni saran saamuhen aaye |sakrut pranaamu kihen apanaaye || (Manas, Ayodhya. 299/1-2)
Sab swaarathi asur sur nar muni, koyu na det binu paaye | kosalpaalu krupaalu kalapataru, dravat sakrut sir naaye ||(Vinaya Patrika 163/2)
Singing the glories of the Lord, Brahmaji said –
Hrdavaagvapurbhirvidadhaannmaste
jeevet yo mukti pade sa daayabhaak | (Srimad Bhagwat 10/14/8)
‘He who continues to salute and bow in reverence to you with his heart, speech and body, he becomes entitled to your eternal post, just as the father’s wealth goes to his son!
Namaskaar se Ramdas, karam sabhi kat jaay |Jaay mile parabrahm mein aavaagaman mitaaya ||
To prostrate in front of the Lord is taking refuge in Him. Bowing means – “I am Yours; therefore whatever you dispense, I willingly accept.”
In several places in the Gita, salutations to the Lord has been mentioned; such as –
“Maam namaskuru” (Gita 9/34, 18/65),
“namasyantsch maa bhaktyaa” (Gita 9/14),
“Sarve namasyanti cha sidhasangaah” (Gita 11/36) etc.
“Sharanagati” (taking refuge in Lord) is predominant in our culture. A disciple, salutes the Master (Guru), son pays obeisance to the mother and father, wife does the same to her husband etc. It has come in the Manusmruti –
Abhivaadansheelasya nityam vruddhopasevinah |chatvaari tasya vardhante aayur idayaa yasho balam ||
‘He whose nature is one of bowing in reverence, and who constantly serves the old people, their lifespan, knowledge, glory and power (strength) – all four increase.’
In the beginning of the Mahabharat war, Yudhishtir bows in reverence to those standing in opposition – the grandsire Bhishma, Guru Dronachaarya etc. and then he seeks their permission to engage in war. Being pleased with this, they grant Yudhishtir success in war. There is such glories of salutation and bowing in reverence, that the best of great men (Mahatma), who have realized that all is God “Vasudeva Sarvam”, that very same thing can be realized with ease by doing salutations. (Srimad Bhagwat 11/29/16-19)
Refuge in God takes place only once, and is once and for all. After saying just once, “O’ Lord! I am yours”, what else is left to be said? Once if you have given yourself, then what else is left to give a second time?
Sakrudansho nipatati sakrutkanya pradeeyate |Sadrudaaha dadaaneeti treenyetaani sataam sakrut || (Mahabharat. van. 294/26; Manusmruti 9/47)
Wealth etc, is distributed to family members, just once, a daughter’s hand is given away in marriage, just once, a decision to give away a thing takes place just once. These three things happen only once for gentlemen”
Sinh gaman sajjan vachan, kadali phalai ik baar |tiriyaa tel hameer hath, cadhai na dooji baar ||
Just as a woman accepts that now she is part of her husband’s family, after her marriage, and she is no longer part of her parent’s family, in the same way “O’ Lord! I am Yours” on saying so, accept that now I am God’s, I am no longer of this world.
Wherever I reside, it is God’s home; whatever work I do, it is God’s work; whatever I receive, it is God’s ‘prasad’ and the mother-father, wife-son etc that I am taking care off, they are all God’s people. Just as, the woman’s ‘gotra’ (descendants in an unbroken male lineage) changes after her marriage, and the husband’s ‘gotra’ becomes her ‘gotra’, in the same way, a devotee who has taken refuge in God adopts the “achyutgotra” (God’s lineage). Goswamiji Maharaj says –
“Saah hi ko gotu gotu hot hai ghulam ko”(Kavitawali, Utter. 107)
As when an opponent comes to know the weak spot in any limb of a wrestler, the wrestler is bound to lose, similarly, God too has a weak spot. If one grabs hold off that weak spot, God cannot go here and there, and He loses ! That weak spot is – taking refuge in only God, and no one besides Him. In other words, with single-pointed, exclusive feeling, taking refuge in only God –
Ek Baani karunaanidhaan ki |So priya jaake na gati aan ki ||(Manas, Aranya. 10/4)
Meerabai said – “Mere toh Giridhar Gopal, Doosero na koyi”| “Only God is mine, no one else is mine”.
Everyone says – “Only God is mine”, but they do not say, “no one else is mine” – rather mother-father, brother-friend, family, wealth-possessions, knowledge, abilities etc. are also mine. They rely and take the support of something or the other. Just as when the king’s son, begs in front of others, then the king does not like it, in the same way, when “jeev” (embodied soul) an inseparable part of the embodiment of sat-chit-anand (existence-consciousness-bliss) God, takes the support of the unreal-inert-sorrow-filled world, then God does not like it; as in this is the ‘jeev’s’ downfall. Only he is dear to God who does not take the support of many different things – “so priya jaaken gati na aan ki” God says –
“Mayyarpitamanobuddhiryo madbhaktah sa me priyah” (Gita 12/14).
“He who gives his mind-intellect to me, that devotee of mine, is most dear to me”.
When one takes complete refuge in God, then he cannot leave. However, he who takes the support of various others besides God, like money, power, abilities, class-stage in life, knowledge etc, then how can God protect him completely? Therefore God says –
“Maamekum sharanam vraja” “Only take shelter in Me”
However there must be a firm conviction and determination in the “Sharanagat” (devotee that has taken refuge in God) that even if God does not protect me, even though he causes much harm, even if the body gets destroyed, then too I will only take the support of God. Chaitanya Mahaprabhu used to say –
Aashilshya va paadratam pinushth ma – madarshaanaamrmahataam karotu va|yathaa tathaa va vidhadhaatu lampato matpraananaathastu sa eva naaparah || (Shikshaashtak 8)
“Whether He embrace me and makes me elated, or tramples on me with His feet when I am clinging His feet, or He does not give me His darshan whereby my heart pains in anguish. That eternal sovereign Lord Krishna, whatever He wishes He may do, He alone is the source of my life, there is no one else.”
Taking refuge in the Lord (Sharanagati) is a very easy spiritual discipline. Like a man taking a nap, does not need to make any effort, nor exert, nor remember anything, nor do anything, rather all he does is leave everything. When he leaves everything, then sleep naturally comes on its own. Similarly, on having no pride in his strength, intellect, knowledge, abilities etc., no reliance on anything, “sharanagati” will take place on its own. Man does not need to do anything for it.
The reason being, in fact all beings are under the shelter of
God. God regards everyone has his very own –
“sab mama priye sab mama upajaaye” (Manas, Utter. 86/2).
However, out of pride, “jeev” (embodied soul) becomes distant from God, in other words, he feels he is distant from God. Therefore taking the support of one’s own strength, abilities, class, stage in life, etc, is the main obstacle in taking refuge. If pride does not leave, then, cry out to the Lord, and pray to the Lord – He Naath! O’ Lord! I want to leave pride, but I cannot leave it, what should I do!” Then He will make you leave it. The work that is difficult for you, is most easy for God. Therefore if you see any flaws in you, then call out only to the Lord. Do not give emphasis to your flaws, give important only to “sharanagati”. On giving importance to “sharanagati”, the flaws will automatically go away.
A devotee that has taken refuge in God, for him the spiritual practice is also God and the end goal, is also God and the accomplishment is also God. Therefore, in Gita, the Lord has given the allegiance of both Karmayog and Jnanayog, but he has not shared the allegiance of Bhaktiyog. The reason being that the practitioners of both Karmayog and Jnanayog, have their own allegiances and adherences. But a devotee does not have his own allegiance, rather it is the allegiance of God only. A devotee is not intent on spiritual practices, rather he is intent on only God.
A baby monkey holds on to his mother, but a kitten does not hold on to the mother, rather it is the mother who holds the kitten and takes the baby wherever she likes. A devotee who has taken refuge is God is also like a kitten. It does not rely on its own strength, there is no pride of its strength. Hanumanji being a teacher of “Bhakti”, yet had no pride of being so, he says –
“Jaanaun nahin kuch bhajan upaayi” (Maanas, Kishkindhaa. 3/2).
“Atulit-baldhaamaa”
Even though being very strong, Hanumanji was not aware of His own strength. Jaambavaan said to him –
Pavan tanay bal pavan samaanaa |budhi bibek bigyaan nidhaanaa ||
Kavan so kaaj kathin jag maahin |jo naahin hoyi taat tumh paahin || (Maanas, Kishkindhaa 30/2-3)
On hearing so much praise from Jaambavaan, then too Hanumanji kept silent. But when Jaambavaan said that you have been born to serve the Lord Ram, then Hanumanji immediately remembered his strength and powers –
Ram kaaj lagi tav avataaraa |Sunatahin bhayau parbataakaaraa
(Manas, Kishkindha, 30/3)
Hanumanji was ready to cross the ocean, having deep faith that the Lord’s work will get done by His grace, therefore why to see towards our abilities-inabilities ? Wherever there is no pride of one’s strength, God’s power comes to play. It is due to pride that one faces obstacles.
Whenever pride comes, whenever tendencies turn bad, when desires come, then the easiest way to get rid of them, is to tell it to the Lord. Say to Him, “O’ Lord! See! desires have come! see the condition of my mind. My Lord! Such tendencies have taken hold of my mind; ‘ O’ Lord ! I pray, worship and meditate, people consider me to be your devotee, they regard me as virtuous, but such is my condition !’ On contact with fire, even a piece of black coal begins to shine. In fact, coal has an affinity only with the fire, but it turns black staying away from the fire.
Similarly on having an affinity with God, all the flaws are burnt away, and man begins to shine. He develops an exceptional quality in him; as in fact his affinity is only with God. God’s grace makes the impossible, possible. Similarly, “kartumkartumanyathakrtum sarmathah” When one takes the support of the Lord, then what is there to worry about? God does all the work of the devotees that have taken refuge in Him –
“sab bidhi ghatab kaaj mein toren, aham tvaa sarvapaapebhyo mokshayishyaami”
It is man’s weakness to take support of his strength, intelligence, abilities etc. for even little things, as taking the support of many is the work of a weak person. However taking the support of God is not a weakness, rather it is natural to do so, as being an inseparable part (ansh) of God, “Jeev” (embodied soul) is innately and naturally reliant on God. When it becomes disinclined towards it’s source (anshi), i.e. God, and depends on body and world that are a part (ansh) of Nature, then it becomes weak, it becomes dependent, it becomes supportless, it becomes devoid of God. Therefore man who takes the support of his own strength is filled with pride, that I will do this and that ! but when his urine stops, then he rushes to the doctor! He has pride of his strength, but the state is that he does not even have the strength to urinate ! In reality, the one who takes support of the world, can do nothing. However, he who takes support of God, he can do everything. He can even do the impossible; because all the strength of God, comes in a person who has taken refuge in God. By taking refuge in God, Naradji won over Kamdeva (The god of Passion) –
Kaam kalaa kuch munihi na byaapi |Nij bhayam dareu manobhav paapi ||
Seem ki chaapi sakayi kou taasu | Bad rakhvaar ramaapati jaasu ||(Manas, Baal. 126/4)
The power behind Naradji was that of God, but Naradji developed pride that with my own strength, I have overcome passion –
“jitaa kaam ahamiti mana maahi” (Manas, Baal. 127/3).
Immediately when pride came in him, that power to overcome passion did not remain in him, and he became attracted to a girl named Vishwa Mohini –
“karoun jaayi soyi jatan bichaari | Jehi prakaar mohi barai kamaari ||”(Manas. Baal. 131/4).
The moment there is pride of one’s strength,
“he bidhi milayi kawan bidhi baalaa”
– such became his state.
Whatever exceptional, extra-ordinary that comes our way, it is all from God only. God says –
yadyadvibhootimatsattvam shrmadurjitmeva va |tattdevaavagacch tvam mama tejonshasambhavam || (Gita 10/41)
If there was nothing exceptional, extra-ordinary in God, then how could He come in a man? That which is not in the source, how can it come in a part, a fraction of the source (ansh) ? The mistake a man makes is that he regards those exceptional things as his own and becomes proud. And wherever the exceptional qualities come from, he does not look towards that at all ! He regards the things that he has received as his own, but he does not consider the one who is giving as his own.
In reality, the things are not ours, rather the one who gives them is ours. We have to only take refuge of that one Lord.
In fact, we all are only God’s from time immemorial, we are in His shelter only. Therefore no man can say that out of my own will I have taken birth with these parents, and I can get the things I desire, and the situations that I want. The reason being that this is all in God’s hands. Our will does not work in this, rather it is God’s will only.
Kari Gopal ki sab hoyi | jo apanou purushaarth maanat, ati jhuto hai soyi ||
Sadhak, mantra, jantra, udyam, bal, ye sab daarou dhoyi | Jo kuch likhi raakhi nandanandan, meti sakai nahin koyi ||
Dukh-sukh, laabh-alaabh sumjhi tum, katahin marat houn royi |soordaas swami karunaamaya, syaam-charan man poyi ||(Survinay. 276)
Everything is done by God only; because from time immemorial He has taken us in His shelter. Now we only have to accept His shelter (sharanagati). We have to accept His will, whatever He wishes, we must accept.
From God’s side, we are all His only –
“mamaivaansho jeevaloke” (Gita 15/7),
“sab mama priya sab mama upajaaye” (Mana, Utter. 86/2).
However, from our side, we became of this world. Thus, in fact, we do not have to take refuge in God, rather we have to renounce the shelter of this world. We have to accept our mistake. Even Arjuna’s mistake was corrected on listening to Gita and he recollected that –
“I am only God’s from time immemorial”.
Arjuna says –
Nashto moha smrutirlabdhaa tvatprasaadaanmayaachyut |Sthitosmi gatasandeha karishye vachanam tava ||(Gita 18/73)
O’ Lord ! By Your grace my delusion is obliterated, as the memory is established. I am now firmly grounded, and without any doubts. I shall do as You say.
God said –
“Sarvadharmaan parityajya maamekum sharanam vraj”
“Give up dependence on all duties and surrender completely to Me. Seek refuge in Me alone.”
and to this Arjuna said –
“I shall do as you say.”
The meaning of this is that after taking refuge, man’s work is to follow the Lord’s command.
In karmayog, the sentiments are one of the mind being free of desires. In Jnanayog, the self is retained and in Bhaktiyog, there is sweet memories of mine-ness (my very own) with the Lord, and this relationship has been so from time immemorial.
A karmayogi has an eternal relationship with God, a jnanayogi has an intrinsic relationship and a devotees that has taken refuge in God, there is intimacy with Him, (a feeling of my very own). In eternal relationship, the worldly temporary relationship is renounced. In elemental relationship there is oneness with the elemental Essence (self realization) and in an intimate relationship, there is inseparability with God (Love). In eternal relationship there is relish of peace, in elemental relationship there is unbroken relish, in intimate relationship there is everlasting, eternal relish. Without attaining that eternal relish, a being’s hunger is not entirely satisfied. Attainment of eternal relish is possible due to taking refuge in God. Therefore surrendering to the Lord is the best of all spiritual practices.
In Gita, there is a description of various different types of “yogis” – Karmayogi, Jnanayogi, Dhyaanyogi etc. But the Lord has only called Bhaktiyogi, in other words, one who takes refuge in God as rare, great soul –
“Bahunaam janmanaamante jnaanavaanmaam prapadyate,Vasudevah sarvamiti sa Mahaatmaa sudurlabhah.” (Gita 7:19)
“In the very last of all births (i.e. in the human birth) the man of realization, worships Me, realizing that all is God. Such a great soul is very rare.” (Gita 7:19).
God has called a “Mahatma” as a rarity, but has called Himself as easily attainable –
Ananyachetaah satatam yo maam smriti nityasha,Tasyaahum sulabh paarth, nitya yuktasya yoginah. (Gita 8:14)
“O You Delighter of Prthaa! (the Son of Prthaa!). He who always, exclusively and constantly thinks of Me (remembers Me) with undivided mind, to that Yogi always absorbed in Me, I am easily attainable.” (Gita 8:14) i.e. I can be easily attainable by such a Yogi.
Hari durlabh nahin jagat mein, Harijan durlabh hoi |hari heryaan sab jag milai, Harijan kahin ek hoi ||
Hari se tu jani het kar, kar Harijan se het |Hari reejhai jag det hai, harijan hari hi det ||
In this world, God is not a rarity, rather his loving devotee who has take refuge in Him, is a rarity. The reason being, that if you search for God, he will be found everywhere, but God’s dear and loving devotee, can be found only in a few places. On becoming pleased, God gives this human birth. Then with that body, a being can go to hell as well; but a devotee of God, makes one attain only God. One who has an association with devotees, cannot go to hell.
In the beginning of the eighteenth chapter, Arjuna had asked the Lord about the essence of Jnanayog and Karmayog, but the Lord tells about the essence of both these in the fifty-fifth verse, and then out of His grace, on His own, begins the description of devotion and says –
Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah |matprasaadaadvaapnoti shaashvatam padmavyayam || (Gita 18/56).
Continually performing all actions, taking refuge in Me, by My grace, My devotee attains the Eternal Imperishable state, i.e. he attain Paramatma (God). (Gita 18/56).
For a Jnanayogi, God says – to renounce everything, and in a disciplined manner, remain constantly in a meditative state, until egoism, attachment (sense of mine-ness), desires, anger etc. are renounced, and become eligible to attain Brahma. However, in the aforesaid verse, pertaining to a devotee, it has been said, that doing all his prescribed duties
according to his “varna” (class) and stage in life, he can attain that eternal post by My grace; because he has taken refuge in Me alone – “madvyapaashrayah” . It means, that by taking refuge in the Lotus Feet of the Lord, one can very easily attain salvation. A devotee does not need to be responsible for his own salvation, rather the Lord’s grace makes him attain his salvation – “matprasaadaadvaapnoti shaashvatam padmavyayam.”
It is the devotee’s duty to take ‘sharanagati’ (refuge in God), but perfection in his ‘sharanagati’ takes place due to God’s grace. It is the devotee who has the intense longing to change his ego, but it is the Lord, who actually changes the ego. Just like, a mother fulfills the child’s wishes, in the same way, God fulfills the wishes of His devotees. It has come in Gita –
yo yo yaam yaam tanum bhaktah shradhayaarchitumicchati | tasya tasyaachalaam shradhaam taameva vidhaamyaham || (Gita 7/21)
“Whichever gods the devotees want to worship with faith and devotion, I strengthen their faith in those gods.” (Gita 7/21)
When God strengthens man’s faith in other gods, then why will he not strengthen the faith of His own devotees. Most certainly He will. Therefore it has been said –
Ram sadaa sewal ruchi raakhi |Ved Puraan sadhu sur saakhi || (Manas., Ayodhyaa. 219/4)
All beings desire the shelter of something or the other, hoping that – May I meet someone who will accept me, who will come to my aid, who will protect me, who will take care and provide for me, who will take away my sorrow, who will drive away my fears, who will remove my troubles, who will give me enlightenment, who will see to my salvation, etc. etc. Some take the support of family, some take the support of wealth, some take the support of knowledge and intellect, some take the support of their own abilities, and some take the support of their efforts, that I can do everything. In this way there are many different types of supports, but all of these are the kind to perish. However, the support of God is imperishable and the kind to make one attain the imperishable post.
Those who are lowly among men, who are lower by birth, by duty, by abilities, and those movable animals – birds, and the immovable – trees-creepers etc they too if they take refuge in the Lotus feet of the Lord, then out of Lord’s grace, they too will attain deliverance ! God says –
Maam hi paarth vyapaashritya yepisyuh paapyonayah |Striyo vaishyaasthaa shoodrastepi yaanti paraam gatim ||(Gita 9:32)
Oh Paartha, women folk, Vaisya, Sudras and even those that are born of sinful wombs taking refuge in Me, attain Me (the Supreme God) forever, without any doubt. (Gita 9:32)
Kim punarbraahmanaah punyaa bhaktaa raajarsayastath aa,Anityamasukham lokamimam praapya bhajasva maam (Gita 9:33)
Those Brahmanas and devout Kshatriyas, that are pure in their deeds and devoted of God, what to speak of them attaining God (Eternal Peace or Salvation). Therefore, having obtained this transient and sorrow-filled body, worship Me devoutly.
In this manner, the sentiments of taking refuge have come in a very extra-ordinary way. God has taken the essence of the entire world’s good points and brought them all together in the Gita, as if he has filled the ocean in a water bottle! In that too, taking refuge is the essence of the entire Gita. If someone accepts refuge in God, then he will be greatly benefited. Many distinguished qualities will come in him. On its own, the meaning of the Vedas will get revealed to him, without studying. He will have nothing remaining to do, to know and to acquire. Therefore there is infinite and limitless glories of “Sharanagati” (taking refuge in the Lord).
Narayana ! Narayana !! Narayana !!!
From book in hindi “Jit Dekhu Titi Tu” by Swami Ramsukhdasji
www.swamiramsukhdasji.net
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