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To take refuge or total surrender at the feet of Parabrahman is the brighter and live part of Indian bhakti tradition. 艢补谤补峁嚹乬补迟颈, 腻艣谤补测补, 辫谤腻辫迟颈 etc. are synonyms for taking refuge in Parabrahman. The greater the knowledge of the glory and greatness of Parabrahman, the stronger is the love, attachment, and devotion to Parabrahman. 艢补谤补峁嚹乬补迟颈 (complete surrendering) is a fundamental part of devotion. A servitude (诲腻蝉补产丑腻惫补) cannot be comprehended without total submission or surrender of one鈥檚 yearnings and will at the feet of Parabrahman. 顿腻蝉补产丑腻惫补 can erase ego totally and eliminate attachment to one鈥檚 body, which is a very significant endeavor in the way of liberation. Consequently, surrendering (prapatti) has a glorious place in Sv膩min膩r膩ya峁嘺鈥檚 philosophy. However, it does not accept the view that a single act of surrender is the end of all efforts. Sv膩min膩r膩ya峁嘺 does not accept the hypothesis that a surrendered one has nothing to do and that now the whole responsibility of a devotee rests exclusively on Parabrahman. It is true that the surrendered is redeemed of all fears, sins, metempsychosis etc. Nevertheless, the surrendered one ought to act in accordance with Parabrahman鈥檚 command and will in order to please Him and receive His grace.

Sv膩min膩r膩ya峁嘺 discloses the highest glory of 腻艣谤补测补:

鈥淎ccepting the firm refuge of Parabrahman is the greatest and only endeavor amongst all spiritual endeavors for pleasing Parabrahman. That refuge, though, must be extremely steady and without any inadequacies.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 I/33, p.86)

Although, the firm refuge of Parabrahman is titled the greatest endeavor, then someone may question the importance of Parabrahman鈥檚 command, norms, and the rules and regulations of the 蝉补迟蝉补峁単补 fellowship.

Sv膩min膩r膩ya峁嘺 unpacks the principle of balance in the 痴补肠补苍腻尘峁泃补:

鈥淟iberation is possible only through Parabrahman, whereas those other spiritual endeavors and norms are for the purpose of pleasing Parabrahman. That is the only solution to the question.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 II/66, p.522)

In this way, to counteract and annihilate the effects of past karmas and to overcome the effects of the 尘腻测腻-补惫颈诲测腻, one must come in contact of (perceptibly) the all-transcendent 笔耻谤耻峁�o迟迟补尘补.^[1]

Similarly, the 叠丑补驳补惫补诲-骋墨迟腻 advocates:

sarvadharm膩nparityajya 尘腻尘eka峁� 艣补谤补峁嘺峁� vraja |
aha峁� tv膩 sarvap膩pebhyo mok峁�ayi峁�y膩mi m膩 艣耻肠补岣� ||^[2]

鈥淭otally relinquish all dharmas (duties as conceived by you) and seek me alone as a refuge. I shall definitely release you from all sins. Grieve not.鈥�

Bhadre艣ad膩sa adds in his commentary that:

鈥�尘腻尘ityekavacanenaivaikatvasiddh膩v膩pi punarekamityananya艣ara峁嚹乬atyupade艣膩ya鈥� (Bhagavad-骋墨迟腻 18/66, p.368)

鈥淎lthough, the word 鈥�尘腻尘鈥� is able to provoke un-faltered refuge, yet the term 鈥�eka鈥� word consolidates this 艣补谤补峁嚹乬补迟颈 towards Parabrahman.鈥�

Furthermore, Bhadre艣ad膩sa elucidates that, there are two 艣补谤补峁嚹乬补迟颈 mentioned in the 骋墨迟腻. The first 艣补谤补峁嚹乬补迟颈 was taken by Arjuna in the second chapter. And now in the last chapter, 叠丑补驳补惫腻苍 himself talks about 艣补谤补峁嚹乬补迟颈. The main distinction between these two faces of 艣补谤补峁嚹乬补迟颈 can be defined by its giver-taker relationship. In the second chapter, Arjuna is not firm to accept 艣补谤补峁嚹乬补迟颈; however, he goes to 碍峁涐梗峁嘺 directly and seeks refuge based on his own term. On the other hand, in the last chapter, 碍峁涐梗峁嘺 has delivered his full wisdom to Arjuna, realizing that Arjuna, now, is mature and able to accept undeviated 艣补谤补峁嚹乬补迟颈 at the feet of Parabrahman. As a result, he grants 艣补谤补峁嚹乬补迟颈 to Arjuna.

Thus, whatever way one surrenders, be it with blind faith like a doltish, or be it out of self-interest or be it out of intense love for Parabrahman or be it with right knowledge/understanding (mudhatvena, 惫补颈艣惫腻苍补惫别苍补, 蝉惫腻谤迟丑别苍补, snehena, 闯帽腻苍别苍), but it has to be the total submission to Parabrahman without any gap in it.^[3]

In the 艢谤颈尘补诲 叠丑腻驳补惫补迟补尘, 碍峁涐梗峁嘺 says;

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

Additionally, The 惭补丑腻产丑腻谤补迟补 reiterates:

鈥淭hose who seek refuge in Parabrahman, are never deluded/infatuated and the Lord 闯补苍腻谤诲补苍补 redeems all of them from the most deadening fear of hell.鈥�^[5]

And the 骋墨迟腻 reaffirms that:

鈥淭his divine 尘腻测腻 of mine consisting of three 驳耻峁嘺蝉 is extremely difficult to cross over. However, those who take refuge in me alone cross beyond it.鈥�^[6]

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

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

Footnotes and references:

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[1]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/73, loya 10, Gadh. 2/10, 2/13, 2/35, Var. 5, Gadh. 3/35, Jet. 1

[2]:

叠丑补驳补惫补诲-骋墨迟腻 18/6

[3]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/33

[4]:

艢谤颈尘补诲 叠丑腻驳补惫补迟补尘 9/4/64-65

[5]:

MBT Bh墨峁�ma parva 64/20

[6]:

叠丑补驳补惫补诲-骋墨迟腻 7/14

[7]:

叠丑补驳补惫补诲-骋墨迟腻 18/62

[8]:

痴补肠补苍腻尘峁泃补 Gadhad膩 III/35