Gaudiya Vaisnava acharyas teach essence of sadhana bhakti is saranagati or surrender

[krsna]

Saranagati—the Heart of Bhakti

 

I am not actually sure of the difference in these two terms, as both Prapatti and saranagati are understood as the act of self-surrender to God. In prapatti and saranagati one genuinely understands his incapacity to save himself and thus gives himself fully to the Lord. This is summarized in the following verse, written by Vedanta Desika, a celebrated 14th century acharya of the Ramanuja sampradaya.

 

“Lord, I, who am nothing, conform to your will and desist being contrary to it, and with faith and prayer, submit to you the burden of saving my soul (Nyasadashaka 2).”

 

In Gaudiya Vaisnavism saranagati is mentioned in Sri Sanatana Goswami’s Hari-bhakti-vilasa, as well as in Jiva Goswami's Bhakti-sandarbha but it is understood that the term has been introduced into Gaudiya Vaisnavism from the writings of the Ramanuja Sampradaya.

 

Also taken from the works of the Sri Sampradaya, Gaudiya acharyas write that the six limbs of Saranagati are:

 

i) acceptance of the favorable;

ii) rejection of the unfavorable;

iii) full confidence in the Lord's protection;

iv) embracing the Lord's guardianship;

v) full self-surrender; and,

vi) surrender in humility.

 

In Vaisnavism the path of surrender (prapatti / saranagati) serves as an alternative to certain forms of smarta brahmanism where moksa is thought to be attained by the perfection of various techniques and mantras. As a jiva in his conditioned state is considered unfit for pure bhakti (para bhakti or suddha bhakti) prapatti / saranagati is said to be the means to attain these high devotional states which grant moksa or liberation.

 

In essence saranagati requires that a person feel humble and helpless before God and in this state it is believed that God gives them the inner means and resolve to attain him. In Gaudiya Vaisnavism the means to attain the goal of suddha or pure bhakti is sadhana bhakti or devotional service in practice. Gaudiya Vaisnava acharyas teach that the essence of sadhana bhakti is saranagati or surrender. Without saranagati-self surrender, sadhana bhakti could be viewed as little more than following rules and regulations which would make the practice akin to smarta brahmanism. Thus in Gaudiya Vaisnavism saranagati is considered the innermost heart of sadhana bhakti.

[Guest guest]

"In Vaisnavism the path of surrender (prapatti / saranagati) serves as an alternative to certain forms of smarta brahmanism where moksa is thought to be attained by the perfection of various techniques and mantras. As a jiva in his conditioned state is considered unfit for pure bhakti (para bhakti or suddha bhakti) prapatti / saranagati is said to be the means to attain these high devotional states which grant moksa or liberation.

 

In essence saranagati requires that a person feel humble and helpless before God and in this state it is believed that God gives them the inner means and resolve to attain him. In Gaudiya Vaisnavism the means to attain the goal of suddha or pure bhakti is sadhana bhakti or devotional service in practice. Gaudiya Vaisnava acharyas teach that the essence of sadhana bhakti is saranagati or surrender. Without saranagati-self surrender, sadhana bhakti could be viewed as little more than following rules and regulations which would make the practice akin to smarta brahmanism. Thus in Gaudiya Vaisnavism saranagati is considered the innermost heart of sadhana bhakti."

 

Krsna tells us repeatedly that His heart and soul is Radharani. As His inner spiritual potency, She is the energetic foundational essence of all the others [Gita Mala by Srila Bhaktivinode Thakura, Chapter 4/verse 19].

 

Srimati is not simply the only perfect example of surrender in devotion, but the sole means and end of it. An individual person in Her own right, every bit equal to Krsna, it is absolutely essential for every aspiring Gaudiya Vaisnava to develop a full appreciation and understanding of Sri Radha.

 

Otherwise all advancement will ultimately become stagnant and lifeless as the force behind it is lost. Recognizing and surrendering to Swamini Kiscori as both the "means and end" entails full acceptance that the goal of devotees is NEVER personal liberation, only devotional service -- birth after birth.