Surrender – Satsung 3 (06 Aug 2000)

My dear ones!

The true goal of human life is to attain the Supreme Being because all actions such as eating, sleeping, fear, copulation, and food are present from the filthiest worms to kings, emperors, and elephants. Baba Nanak Dev Ji commands that ‘one who has no devotion to God, his life is like that of pigs and dogs. Nanak says, such a human’s body is worse than that of pigs and dogs.’ The body of such a human, who does not strive for the Supreme Being after attaining a human form, is worse than that of pigs and dogs. The true goal of a human being is the attainment of that Supreme Being. These pleasures are available in every form of life. In whichever life form we come, there are all pleasures and luxuries; it is not that they are only in human life. In human life, there is worry about earning, income tax, theft, robbery, but there are many life forms where there is no such worry, and there are beings so powerful that they can fight alone against thousands of humans. We must strive toward our goal. First and foremost, the one who is the ultimate one, the eternal Brahma, should be touched by that Supreme Being.

Narayana is the ultimate essence. The ultimate essence is one beyond which there is no other. Lord Krishna says to Arjuna in the Gita, ‘As the many swift streams of rivers flow towards the sea, so do all these rivers aim for the sea.’ The main direction of all these rivers is towards the sea, irrespective of their regions. They all flow towards the sea. Similarly, O Arjuna! I am the Supreme Shelter. All the gods move towards me.

They merge into me. All these are my manifestations – Rama, Krishna, Gopal, Govinda; because I take many forms to protect dharma. Therefore, these are my forms. All saints, and holy scriptures have acknowledged the Supreme Brahman Narayana as the giver of salvation or the liberator from worldly bonds. Saint Tulsi Das Ji, who we believe worshiped Lord Rama, actually acknowledged Narayana in his invocations, writing:

Neel sarovar shyam, tarun arun baarij nayan,
Karau so mam ur dhaam sadaa cheerasagar sayan
Dark as a blue lotus, with eyes like red lotuses,
Always residing in the milk ocean, come and reside in my heart.

Narayana, who always reclines in the milk ocean, should reside in my heart because I want to describe your attributes that are embodied in Rama. Tulsi Das Ji accepted Narayana as the deity. Meera worshiped Krishna throughout her life. In her last moments, she said, “I am the servant of my Narayana, with anklets on my feet, Meera dances.” Kabir Das Ji composed many scriptures. People say he was a worshiper of the formless. However, he also practiced saguna (with attributes) worship, not nirguna (without attributes), because he said, “Oh saints! You do not understand the meaning of nirguna. God creates Brahma, Vishnu, and Mahesh from tamas, rajas, and sattva qualities and becomes transcendental to these qualities.” Therefore, they call Him nirguna, referring to Narayana. And he clearly wrote:

Kahat Kabir suno bhai santo, bhaj man sarangpani.
Kabir says, listen oh saints, worship the bearer of the Saranga bow.

The bearer of the Saranga bow is Lord Narayana. So Kabir Das Ji, Meera, Sahajo, Surdas, or Narayana himself Maharaj Kagbhusundi said, “My chosen deity is the child Ram,” not the grown-up Ram. Which child Ram? The one who, with his own weapons, adorned with ornaments and forest garlands, with broad eyes and shining appearance, showed his four-armed form to Kausalya. That Lord Narayana, he is my chosen deity, O Garuda. Baba Nanak Dev Ji commands, ‘Wandering and wandering, I got tired.’ Wandering and wandering means I kept taking birth and dying in the eighty-four lakh life forms. I got tired of practicing yoga, meditation, and concentration, but my mind did not find peace. Then a saint came and said, ‘O Nanak!

Santdayal kripal bhae mo par tab yah baat batai,
Sarvadharm jab poorn hoi hain Nanak gahyo prabhu sharanai.
When the merciful and compassionate saint told me this,
When all religious duties are completed, Nanak took refuge in the Lord.

Baba commands that I was Nirankari Nanak because, in my childhood, my guru Pandit Hardayal Shastri named me Nirankari Nanak, and I got tired of worshiping the formless. The saint said, ‘O Nanak! That Nirankari Nanak is dead, now this Nanak has become a servant. ‘Nanak has become a servant of the servants of the servants’ by uniting with the saints and staying together, remember Lord Narayana. By doing so, your sufferings will be removed. Remember Shri Hari. This will remove your sufferings.

Nowadays, we consider not getting food as suffering, a little trouble as suffering, if someone speaks harshly, we consider it suffering. We take differences in respect and disrespect as suffering. These are not sufferings, these are just interactions. In interactions, suffering is not considered significant. The real suffering is this life which involves birth and death. When it is born, it stays in the extreme hell for nine months. What is extreme hell? The mother’s womb, where excrement and urine are present together. The mother eats hot, spicy food, and the heat affects the living being inside her. The being endures this heat. If air does not flow for a while, we start suffocating, but there is no air, no air conditioner, no fan, no cooler there. It is enclosed in a plastic-like sac. Consider the immense suffering there. Surrounded by excrement and urine. And when this being comes out, it continues to suffer the consequences of its past actions, regrets, and dies repeatedly. Death is more painful than life because we form countless relationships and bonds of love in society and the world. We long for those we do not meet, but when the eyes close, we must leave everyone. Baba Ji keeps emphasizing this, you all are making it, but Baba Ji will have to leave it, it is certain. So think about how painful it will be at the time of renunciation. The pain of birth and death is the greatest pain. Baba Nanak Dev Ji’s guru Baba commands, “Oh Nanak! Only the Supreme Lord Hari can eliminate the suffering of birth and death, and it is beyond anyone else’s capability because Brahma, Vishnu, and Mahesh themselves are bound by their own karmic bonds. They cannot grant you liberation. They can give you material pleasures, not liberation because they themselves desire liberation.” Taking this context, Baba Nanak Dev commands —

Dukh bhanjan tera naam ji.
Sorrow destroyer is your name, O Lord.

To all visitors, devotees, satsangis, lovers, and virtuous saints, my respectful greetings and auspicious blessings. The auspicious time in a person’s life, the true time of human life, or the true goal of human life, or the days that are counted are these days. When this being comes for the attainment of God, for God’s will, that is, for His name, leaving behind numerous household chores, for satsang, that is the auspicious time in our life. Otherwise, we remain engaged in our worldly tasks. We earn money, study knowledge, but that is not considered auspicious time. The real auspicious time of human life is when a moment, a second, an hour, a day is devoted to the name of God, that is the counted time. In materialistic work, it can be considered auspicious, but it cannot be considered highly auspicious. This is a highly auspicious day. Lord Ram asks Hanuman Ji, “Hanuman Ji! After our coronation, we could not ask you about the auspicious news, we could not ask about your well-being. You have been hungry, thirsty, how much suffering have you endured, we could not ask you.” But Hanuman Ji Maharaj laughs and respectfully greets saying, “Lord! I never knew any calamity. I do not recognize any calamity. I do not recognize suffering because I have seen only one great suffering, Lord! When there is no praise of You, no remembrance of You, no devotion to You, no sight of You, no hearing of Your satsang, when any of these are not met by a human, then only it is the greatest calamity day, that is the day of suffering. Lord! That day has never come before me. I do get to see You, and if You are not there, then I do not desire to see, at that time only Your name. I become ecstatic—Hare Ram Hare Ram Ram Ram Hare Hare. I keep dancing with cymbals in hand, constantly singing your praises. What trouble could I possibly have? The greatest suffering is when this being does not move towards the Lord, does not come to Him; until then, it is great suffering, whether one is a millionaire, a billionaire, or a rich man. These titles remain only till the grave. They are spouses only until the cemetery, and after that, they are no longer spouses. What is the use of being such a spouse if they are fraudulent? There is only one Lord of the universe, Lord of beings, Lord of the soul, Lord of devotees, and Lord of wealth—Narayana. There cannot be another. Hence, these titles are limited to this world. We are sitting here for the task we are here for, for the inspiration we are here for, whether you have come with emotions, or with devotion, or with earnestness, or with laziness, whatever way you have come, in all directions, welfare will happen. However you have come, but you have come.

Bhaav kumbhaav anakh aalasahu,
Naam japat mangal disi dasahu.
Whether with emotion, devotion, earnestness, or laziness,
Chanting the name brings auspiciousness in all directions.

Why have you come? Oh Lord, we have come for you, for your satsang, for your name. Welfare and only welfare. Such auspicious moments in life are sometimes received, not always, and those who always receive them are very fortunate beings. Those who have developed an interest in the Lord are very fortunate. So, my best greetings to all my visiting devotees.

The journey of this being is very strange, as we often say that the bee inside the lotus flower becomes so absorbed in taking the coolness, gentleness, and fragrance that it does not even realize he didn’t even realize that the sun was about to set. Enamored by the cool, gentle fragrance, he forgot everything, and as the petals of the lotus closed at dusk, the bee, which was intoxicated, started to wither, meaning his life force began to cease. Yet, he thought that although night had come, morning would also come, the sun would rise, the lotus would bloom, and he would enjoy again. This is what he thought. Morning was about to arrive. At that time, a wild elephant playing in the water came and, with the lotus tree, swallowed the lotus along with the bee. The bee was crushed just like that. Similarly, our life is like that of the bee. We are engrossed in wealth, luxury, grandeur, and comfort. We are unaware that our time is coming closer and closer, that time is drawing us towards it. We are moving towards it. Time keeps advancing towards us. And one day, our fate will be like that of the bee. The maddened time, the maddened Yama (god of death), in just a moment’s fraction, will equalize everything, and all our luxuries, grandeur, and unfinished tasks will remain unfinished. We won’t be able to do them, and tears will fill our eyes, leading to our death, and we will be destroyed. Therefore, we should prepare ourselves beforehand so that we do not have to go to Yamlok, so that Yama does not come to us. Death will come, because what is born is certain to die. Birth is certain, so death is also certain, but not the death that leads to salvation. The world dies, but dying is known to only a few.

Death means not having to die again after one death. Dying repeatedly, being born repeatedly, that keeps happening, but only a few know the true meaning of death. The rare ones who have recognized and known the Supreme, who have come to realization, have become recipients of grace. My dear ones! Such a person dies only once, does not die again. One has to leave the body at least once. In the Gita, Lord Krishna says:

Vasansi jirnani yatha vihaya.
As one discards worn-out clothes.
Bhagavad Gita, 2/22

When this body becomes old, it must be abandoned. New clothes will be donned. What are the new clothes? Wearing the new clothes of materialism will not suffice. New clothes mean ‘That supreme state of mine’—to depart for that supreme abode, to reach that supreme abode, to attain that supreme abode. Upon reaching there, one can enter but not dwell. Thousands and thousands of years, for countless periods, this being enjoys bliss, living in the presence of the Lord. He remains in supreme bliss, attains the goal. Attaining that place, reaching that place, is the goal of our human life. Those who deviate from this goal, who move towards materialism, my dear ones, will have to be born again. Then, they will have to face the punishments of Yama (god of death), endure the sufferings of worldly pains. This is a certain fact. Meaning, at that time, enduring those pleasures while achieving that supreme goal, we will not remain in the state of the bee. We will come into the state of humanity because only the human body is such that it can take you to that divine realm. Crossing the river Ganges leads to the divine realm. The rest river Karmanasa, river Vaitarani, beyond these are the realms of Brahma, Shiva, Vishnu, and Devi, along with numerous other realms. One must return from these realms. When the great deluge occurs, all those realms will end, and one must come back from them. Beyond these is the river Girija, and crossing the river Girija leads to the divine realm, as mentioned by Lord Krishna in the Gita. The impressions of previous births never get destroyed. ‘After many births, the wise one surrenders to me,’ the proximity of births, both good and bad deeds performed, manifest in each birth.

Look at a cow grazing in the forest, unable to find water. People hit it with sticks. Now, look at another cow in an air-conditioned room, receiving service from ten people. Look at a dog with a golden chain around its neck. Four servants and doctors come to see it, give it injections, administer medicine on time, and bathe it with shampoo, while many people do not even have access to shampoo. They have never seen shampoo or know what it is. We have never seen it, but in our ashram, the dogs get shampoo, as Guruji says. What it is, whether to eat or drink, we don’t know, but they bathe with it. They stay in air-conditioned rooms. In every form of life, there are pleasures and pains. These pleasures and pains are created by our accumulated deeds. ‘The proximity of births,’ it’s not just one birth, but many births, as mentioned. It could be a million births, a thousand births, or two births. One must endure the consequences of good and bad deeds performed in every form of life.

Why should we lament because of it? When God becomes merciful as we endure, and listens to the prayers of this being, then God shows mercy, He grants grace, and by showing grace, He gives the human body that you and I have received. This human body, as I say, as my principle is, cannot be obtained through sacrifices. Through sacrifices, you can become Indra, you can become a deity. By giving donations, you cannot obtain this human body. By giving donations, you can get enjoyments; God grants you a hundred times, a thousand times, ten times the donation you have given. You can take donations in exchange for donations, but you cannot obtain the human body. In exchange for sacrifices, you can become Indra, you can become a deity, but you cannot become human. This body is neither obtained by donations nor by sacrifices. So, there must be some means of obtaining it. This is God’s grace.

Kabahunk karuna kar nar dehi, det eesh binu hetu snehi.
Sometimes, in His mercy, He gives a human body,
giving it without any reason, out of love.

God shows His grace without any reason. When our child is born, we beat the drums, inform the whole neighborhood, and from that day, we start hoping that he will become an I.A.S., become an engineer, become a doctor, earn for us, give us wealth. We desire it from that day. But God, by giving the human body, absolutely does not desire. He does not desire that this being goes and builds a temple for Him or offers food for Him or clothes for Him. Or offers Tulsi (holy basil) to Him. Absolutely not. Tulsi is always offered to Him anyway, that is, 33 crore deities worship and adore Him twenty-four hours. What can we give to Him who is giving us everything, what can we feed Him, what can we offer Him to drink? If this temple is not constructed, will it remain incomplete? Absolutely not. Therefore, He shows His unconditional grace upon this being. And by showing unconditional grace, He gives many things freely, as you satsang lovers keep hearing, read in books, and hear in cassettes that He gives us free. Water is free. The government puts a meter on it, saying, “Maharaj Ji, so much water has been consumed, the meter shows it.” But God has not put any meter for this being. Rivers, ponds, rain, He does not send any bill for these. How great His grace is. He does not send a bill for light either. Yet, He provides light day and night. He has instructed the sun to provide light for living beings, the moon to provide light, giving us light twenty-four hours a day without sending a bill. He has made light free. If you use fans, the bill will come. If you use an air conditioner, the bill will come. He provides air conditioning from time to time. By sending rain, He creates beautiful cool air, bringing joy. So, He installs His own air conditioner, provides water coolers for drinking cold water. And keeps air moving day and night, without sending a fan bill. If someone has received it, I cannot say. Baba Ji has not received a bill for air till today. The air is flowing, no bill is coming. We go to Badkhal Surajkund for a picnic. There, it costs 20 or 25 rupees, I hear, I don’t know, one has to take a ticket. I hear this. What the ticket is for, I don’t know, but it has to be taken. Nature has created such beautiful picnic spots for you, like lakes, many beautiful waters, gardens, parks and He does not charge a single penny for it. That is, for your wandering, He has made the forests free. There is no bill from there. Land prices range from 5000 rupees to one lakh rupees per square yard, up to one and a quarter lakh rupees per meter. That Supreme Being has created the entire earth and has not sent a bill to anyone asking for a share or a third or any amount in return. He has given it to us for free. Now, if we foolishly sell, fight, and quarrel among ourselves over the free land He has given us to live on, it is our own foolishness. He has provided land for us to live on for free. He has established the air god to manage the air, the rain god Indra to manage the rain, and the water god Varuna to manage the water, without sending any bills. Consider this, He gave us our bodies out of unconditional grace, without taking anything, without holding any desires. He gave many things for free. If we, even after receiving so many things, do not acknowledge Him, do not move towards Him, then tell me, dear ones, who can be a greater sinner, more ungrateful than this? People say, “Where is God, we do not know.” Oh, the air that is moving, it is God Himself. Recognize these as God. Why won’t you believe?

The name of the end of breath is death. Dying is not a separate thing. Dying is when the breath stops; if the breath revives, then one lives, meaning this breath is the manifestation of that Supreme Being and He protects us in a tangible form, always. The essence is that when He showed us unconditional grace, we should not waste that unconditional grace, we should make it meaningful.

We should think at least this much. The one who has given us so many things for free, we should at least thank him, express our gratitude, do something. But we don’t even take his name. We have become great scientists, great intellectuals. This Sudarshanacharya has become the world teacher who started getting worshipped. He says, what is God? If this isn’t called ingratitude, then what is it? If we get positions by his grace, everything happens by his grace and we forget the one who grants grace, we will suffer. Yamaraj (the god of death) will punish us severely. He will punish us because the human body is not given by you people; it is given by the Supreme Being. If any scientist doubts that it is not given by the Supreme Being, that it is born from the sperm and egg of our parents, then I would say that this is a wrong notion.

Kyonki—chhiti jal paavak gagan sameera, panch rachit yah adham sharira.
Because— Earth, water, fire, sky, and air
– this wretched body is composed of these five elements.

Baba Nanak Dev Ji confirms this, ‘The wise know that the body is created from five elements, and Nanka knows that it takes pride from them.’ This physical body is made of five elements – earth, water, sky, fire, and air. It is created by these. My dear ones! If you are the owner of any of these, then challenge me and say that I am the owner of fruits. If someone is the owner of the air element, then let me know. If any of you is the owner of the fire element, then tell me. If you are the owner of the water element, then tell me. If you are the owner of the earth element, then tell me. You cannot be the owner of any element. How can you say that this is my body, how did you believe that this is me? This means that the body is full of divine grace; dedicate it to the Supreme Being, dedicate it to the service of the Supreme Being, dedicate it for the Supreme Being. We should think in this manner. After this, there are numerous religions, numerous systems, and numerous types of paths.

Religion is one, it cannot be another; it won’t be, it hasn’t been. Religion is one across all times. Paths can be numerous. There is no dispute over this. Our religion is one. ‘I follow this religion, I follow that religion,’ either their teachers are fools or the followers are great fools because religion cannot be numerous. No one has been able to divide religion. No one has been able to divide God, so religion cannot be divided either.

Life is being ruined, corrupted, becoming hell. Religion is one. Every saint has written about the remembrance of the Supreme Being. ‘I have attained the jewel of Ram’s name’—Meera also says, ‘I have attained,’ ‘What have I attained? The attainment of Ram’s name.’ Tulsidas Ji also wrote the same, Baba Nanak Dev Ji also wrote the same—’Remember Ram, remember Ram, this is your task.’ No one wrote about meditation, yoga, no one wrote at all. Kabir also wrote—’Worship, my brother, Ram, Govind, Hari.’ My dear ones! Religion is the same which leads to the attainment of the Supreme Being. That means, it directs us towards the Supreme Being. We are not able to do that much. You always hear about yoga, meditation, concentration. It is always challenged by saying that in this Kali Yuga, they have no existence. If a coin is demonetized, trying to use it will get you arrested under section 420, if a coin is demonetized by the government, you cannot use it. This means that the religion of Kali Yuga has been…

Harenaam harenaam harenaam hi kevalam,
kalau naasteva naasteva naasteva gatir anyatha.
The name of Hari, the name of Hari, the name of Hari is the only way,
In Kali Yuga, there is no other way, no other way, no other way.
Brihan-Naradiya Purana (38.126)

There is no other way—In Kali Yuga, only devotional singing. Tulsidas Ji also wrote, ‘In Kali Yuga, the only support is the name.’ In today’s age, the name is the only support. There is no other support besides direct service. Therefore, the greatness of the name, the supremacy of the name. Tulsidas Ji is writing for Hanuman Ji Maharaj—

Praatah kaal le jo naam hamaara, taa din taahi mile na ahaara.
Whoever takes my name in the early morning shall face no hindrances that day.

In the morning, if someone takes our name, they will not get food that day. This is said for the monkey race—whom we worship daily. They are Hanuman—Victory to Hanuman, the ocean of knowledge and virtues, Victory to the king of monkeys, illuminating the three worlds; the messenger of Ram, the abode of immeasurable strength, known as the son of Anjani and the wind god. They are monkeys but look at the glory of the name of that God, due to the glory of that name, Hanuman Ji became worthy of morning remembrance and began to be worshipped. He became the giver of eight siddhis and nine nidhis. He became the remover of many kinds of inauspiciousness and the bringer of auspiciousness. Why did this happen? Because of the power of the name.

Baba Nanak Dev Ji internalized the name of the Supreme Being, Shri Hari, in his heart, and took refuge, so look, even today you are chanting ‘Waheguru,’ ‘Waheguru.’ He is being worshipped, many temples are being built. Look at Shabari, the lowest of the low among women, but even today she is being praised, and she is being worshipped. Worship is being performed easily.

And its mention comes in good scriptures. It comes from deeds. Look at Tulsidas Ji. He accepted the Supreme Being, understood the importance of the name. Today he is worshipped. My point is that Hanuman Ji Maharaj became venerable through the name, and who worships Ganesh Ji Maharaj? But due to the influence of the name, Ganesh Ji Maharaj started being venerated first, ‘The influence of the name is known by the king of Ganas, the name’s influence made him the first to be worshipped.’ Due to the influence of the name, he became the first to be worshipped. Those who have understood the influence of the name have become Brahma. They became Narayan, they became Ishwar, they became gods, they became Indra, they became Kuber. As they wished, they became that through the influence of the name. So you should adopt the influence of the name. Take the support of the name, my dear ones, without the influence of the name, other supports are false. In the world, taking the support of the world can never be true because one or the other will separate, there will be a quarrel, something will happen between them, one will die before the other. Something will certainly happen. The support of the world is not a support. The support is only that of the Supreme Being.

This world is what we consider ours, my dear ones, it is not. And before now, where were we born, does anyone know? We were pigs, we were dogs, we were donkeys, what all we were. When we took birth, we took the support of society. This is not eternal. When this being dies, it cannot be ensured which womb it will go to. In which womb, what it will do, nothing is known. One has no relation to the other. The story comes in the Shrimad Bhagavatam. Sage Angira explained to King Chitraketu, ‘O Chitraketu! Why are you crying? My son has died, he was the only one, he died. If I don’t cry, what should I do? Sage Angira says, “Chitraketu! We will bring your son back to life, why do you cry?” They took water from the kamandalu, and brought the boy back to life. The boy started embracing him. Who? King Chitraketu. The boy slapped the king four times, pushed him, and made him fall. What happened, what happened? What are you doing? Chitraketu! You have been my son many times. I have been your father, your grandfather, your maternal grandfather, and in many other forms you have been my son or daughter. I have been your son or daughter, this was the extent of our relationship. It was an assumed relationship, it broke. That means you cannot be my father and I cannot be your son. In this context, Sage Angira says to King Chitraketu, “This ant that is moving, has been Brahma 17 times. After being Brahma, it has again come into the form of an ant.” My point is that our relationship is assumed, not eternal.

Our relationship with the Supreme Being is eternal. It has never broken, it will never break, it has not broken. Even if you try to break it a thousand times, it does not break. It always remains. The relationship between the Supreme Being and us has been eternal. Even after breaking this relationship with the Supreme Being, it remains, and the relationship with the world is only momentary. It does not remain after death. We have been giving importance to momentary relationships. We are not saying not to give importance to it, absolutely give it. But give it the way a bank manager does.

Keep this relationship like a bank manager, with the world. Because if someone deposits crores of rupees in the bank, the manager does not feel happy, he does not dance, he does not celebrate at home. The manager doesn’t celebrate and doesn’t dance, saying, “Ha, ha, I got one crore.” The next day, people come to withdraw five crores. He doesn’t mourn at home, he doesn’t go and cry in front of his wife saying, “Don’t make chapatis today, the people who will withdraw five crores are coming today.” Whether the ones who withdraw come or the ones who deposit come, he only cares about his salary. Similarly, we should live in the world thinking that this is our world, our relationships, our relations, and we cannot break them, but not to the extent that we can’t live without them and would die without them.

Our relationship with the Supreme Being is eternal, make relationships for Him. “Ah! I can’t live without you.” Making such a relationship is called moksha, and moksha is nothing else but realizing “you are mine, I am yours.” This eternal relationship is always there, but we should acknowledge it. We are creating relationships with this body, with relatives, husband and wife, or brother and sister, there are numerous relationships. They are there. This Babaji is not saying to break them. Don’t break them at all, mend the broken ones. Even if they have broken, mend them from today. Why should they break? This is the world, maintain the method of living in the world, connect and don’t break. Keep connecting, keep building, but consider them like a bank manager because the Supreme Being has given us this task. We have to perform this task. The rest, Oh Lord! I cannot live without you, I cannot live without you. Connect these words with the Supreme Being. Oh Lord! I cannot live without you, I cannot live without you, I will die. If we can establish such a relationship, it is the attainment of ultimate liberation. Attaining that divine realm is very simple.

There is pride in doing yoga, there is pride in meditating. There is pride in making regulations. There is pride in receiving a throne. “I am sitting on a golden throne, I am building a temple,” this is pride. Where there is pride, one cannot attain the Supreme Being because pride is the enemy of the Supreme Being. Wherever God has struck, he has struck the proud ones. Show me if he has struck any human. Ravana became proud, Jarasandha became proud, Shishupala became proud, Dantavakra became proud, Kumbhakarna became proud. Wherever pride appeared, it was eradicated because their name is the carrier of pride. They don’t leave pride. Oh, even his dear friend Arjuna became proud, thinking no one could be a better archer than him. But pride was destroyed in a moment. He said, “Arjuna! Escort these gopis from Mathura to Gokul. It is a dense forest. There are big thieves here, robbers. Escort them.” Oh, Majesty, if there had been a big army for me, if there had been a mighty warrior to fight. If there had been a big mountain to break. They said, “What service have you given me.” He went to escort the gopis. On the way, he encountered bandits, and the bandits made Arjuna’s hands and feet tremble. They said, “Are you the same Arjuna who won victory in the Mahabharata with 23 Akshauhini armies, or are you some other Arjuna?” He said, “Yes, I am the same Arjuna.” The bandits said, “We have seen thousands of such Arjunas. If you are that Arjuna, do something and show us. We are robbing in front of you.” The bandits robbed the gopis. Arjuna just stood there and his hands and feet began to tremble. Arjuna began to lose consciousness. And the bandits looted and left.

Arjuna, with a downcast face, reached before the Lord. “Arjuna, you safely escorted the gopis, didn’t you? No problems occurred, right? Arjuna! Speak.” Arjuna said, “Maharaj! What problems would have occurred, but such situations arose. Oh Gandiv-wielding Dhananjaya! What happened?” Arjuna replied, “I can’t say. The bandits beat me severely. Arjuna was proud that he was the Gandiv-wielding Arjuna. But he was looted by the bandits, his pride was looted. One cannot attain the Supreme Being through pride. What is there to be proud of! Therefore, humans should be devoid of pride and remember the Supreme Being, this is the highest means.”

I wanted to say that in this Kali Yuga, it is difficult to perform penance because we don’t have time. We are wealthy in everything but poor in age. The age is very short. There is no time. “A short lifespan and much knowledge”—we have very little time, and much knowledge. Therefore, we don’t have time to meditate, practice yoga, remember, concentrate, or recite prayers; this is also very difficult. The Lord says in the Gita, “Arjuna! My maya (illusion) is very wicked. It is so wicked that it spares no one.” Saint Shiromani Tulsidas Ji also says the same thing that neither you nor I have any status; it spares neither Brahma nor Vishnu, it makes even them dance. Referring to this, it was said, “My maya is hard to overcome.” Arjuna! My maya is very wicked. Listening to this, Arjuna got scared, thinking that this is a very complicated matter. He gave up meditation, yoga, concentration, everything. “My maya is hard to overcome”, my maya is very wicked. It bewitches even Shiva and Brahma, and what is the status of a poor soul. Such was the thought, but the Lord removes such thoughts. They say to Arjuna, “Arjuna! Devote yourself to me. Worship me. Remember me.” Arjuna remained silent. He made a big mess. Once he said, “My maya (illusion) is difficult to overcome,” it is hard to cross over. Then he says to worship and remember him. Suppose, our senses do not listen at that time, then there will be no worship, no remembrance, we would be doomed, because “My maya is difficult to overcome.” At that time, maya will attack. Then the Lord says, “Arjuna! Do not worry. I have been saying from the beginning that when a human is born, from that day itself, he is under the influence of maya. What is maya? ‘This is mine, this is yours,’ this is called maya. Maya is nothing else, ‘This world’s noose is tied around my neck,’ why would Kabir escape ‘holding onto Ram’? Kabir Das Ji says that in this world, the noose of ‘mine’ and ‘yours’ is tied around our necks. Only those who take the support of Hari can cut this noose. Which noose? The noose of maya. The noose of maya is tied around every neck. It is tied around my neck too. This is the noose of maya. The noose of maya can only be broken when the heart has the name of Hari. Those who have Hari on their tongue, those who have Hari in their duty. Those who are doing for Hari will be able to escape from the noose of this maya.

Since childhood, we have had the habit of ‘mine’ and ‘yours.’ When another mother comes near us, we turn our faces away, start crying. But we cling to our own mother. From there, ‘mine’ and ‘yours’ started. The sorrow of ‘mine’ and ‘yours’ is there, my dear ones. And what is sorrow, tell me. The greatest cut, the greatest obstacle, the greatest sorrow is ‘mine’ and ‘yours.’ Today I have a mansion. In it, the walls if someone writes something, I start a quarrel. If someone puts a scratch on it, I’m ready to take their life because they ruined my bungalow. If someone places their feet on the sofa set, I create an uproar. And we made a deal of it, sold it, took the money. After that, government notices came for its demolition, and bulldozers started breaking it down. We stood there laughing. Where we were ready to give our lives to protect a wooden structure, today it is being demolished by bulldozers, why don’t you cry? Tell me. Today, you are standing and laughing. For the bungalow, if someone removed a single brick, you were ready to take their life, and now after selling it, it is being demolished by bulldozers, and we have no concern because I no longer have a sense of ownership over that house. My ownership transferred to the money. Therefore, we don’t care if the house is broken or intact, if someone dies, we have taken the money. My mind is where I considered it mine, and in exchange for that ownership, I took money. Now it’s no longer mine. So the attachment moved to the money and ended with the house. Similarly, my dear ones, I am explaining a simple way to attain moksha (liberation). It does not require many processes, various donations, or charity. It’s a simple method: just as we sold the house and took the money, it doesn’t matter if the house breaks, remains intact, gets bulldozed, or becomes a ruin, our money remains. Similarly, consider this world as yours. Consider your worldly building as the Supreme Being. After that, this world remains as it is, we have no need for it. Let the world know itself. Think about how we are. Belong to the Supreme Being. Who is the Supreme Being? He is ours. We should cultivate such affection towards the Supreme Being.

My dear ones! Once we accept the Supreme Being as ours, even Yamaraj (the god of death) would not dare to look at us, let alone raise a finger. It’s a simple matter. When a prince, the son of a king, goes out, or nowadays the sons of ministers go out, whether they do something good or bad on the road, drive recklessly, nobody says anything to them. Neither the R.T.O. says anything, nor does anyone else raise a finger. They say, “He is the son of such and such a minister.” The law is the law, but they cannot do anything because he is the son of a powerful minister. Similarly, we will become the children of God, the powerful one. Then, my dear ones, Yamaraj will humbly say, “Go ahead, I am sorry.” Drive recklessly, emit smoke, do whatever you want, but go ahead. He will bow and say, “Please don’t stand here. I might get into trouble if the R.T.O. stops you. My job will be in danger. Go ahead.” Yamaraj will say, “Go ahead.” But when will this happen? When we become the sons of that great being, the sons of the Supreme Being. This is a simple method, my dear ones. The amount of attachment we have towards the world, if we direct even a fourth, an eighth, a tenth, or a twentieth part of that attachment towards the Supreme Being, brothers, even if it’s the hundredth part, even the hundredth part directed towards Him will ensure our salvation. Our human birth will become meaningful. Humanity will find its true purpose. Man will achieve his true goal. Even by dedicating the hundredth part. And we will only beautify the body. They will keep going to the parlor, keep bathing with oil and soap, keep wearing beautiful ornaments and clothes. But my dear ones, Yamaraj will not look at your ornaments. He will not see that you came from a beauty parlor. Your hair may be well-groomed, everything may be fine. He will strike, whether the nose breaks, the face breaks, the teeth break, or if there is a brain hemorrhage, he will not care. Therefore, by renouncing these things, we should come into the presence of the Supreme Being. Consider the Supreme Being as ours. This is the ultimate goal of life. Once we accept the Supreme Being as ours, many difficulties will be removed by the Supreme Being.

Lord Ram crowned Vibhishan and after the coronation, he ruled Lanka. Once, while crossing the sea, he came to a village named Vipraghosh. Vipraghosh was inhabited by Brahmins. There, a Brahmin was killed by Vibhishan. The villagers, who were Brahmins, beat and attacked Vibhishan, but he was immortal, so he did not die. But the incident did not rest. Lord Ram arrived. Lord Ram, folding his hands, said to the Brahmins, “Oh, revered Brahmins, Vibhishan has committed many sins, but it is not Vibhishan’s fault, it is mine. So do not say anything to Vibhishan. He is immortal, he will not die. But do not say anything to him. Apologize to him. In exchange, punish me. Lord Ram is saying, ‘Punish me, beat me, tie my hands.’ Who is saying this? Lord Ram. Who is saying this? Lord Narayana is saying this. Lord Narayana is saying, ‘Punish me.'”

“Why, Maharaj, you weren’t even here. You didn’t commit any crime. Why should we punish you?” He replied, “Punish me because Vibhishan is under my protection. He has become mine. He has accepted me as his everything. He has no fault; the fault is mine. Punish me for my fault, do not punish him.” What a great statement! This is from Valmiki’s Ramayana. Upon hearing this from Lord Ram, the Brahmins took refuge, fell at his feet, and pleaded, “Lord! Forgive us.” Those who genuinely accept surrender are always protected by the Lord, who bears their burdens and ensures their well-being, as mentioned by the Lord himself in the Gita.

My dear ones! In this age, there is no significant place for excessive chanting, worship, or meditation. Those who meditate are wasting their time. Meditation doesn’t hold its essence in Kali Yuga. Through meditation, one can see, but nothing can be obtained. If meditation provided benefits, I would claim every day to procure gold from the Reserve Bank for the ashram. Meditate as much as you want, but nothing will be gained. The meditator can only see; nothing is gained. Meditation is useless. Accept the Supreme Being’s refuge. Without surrender, no scriptures, saints, Vedanta, history, Puranas, Smritis, or Vedas can prove that there is liberation without surrender. My dear ones, if anyone proves that there is liberation without surrender, I will become their disciple and serve them for a long time. In other words, liberation is impossible without surrender. That is why Shivaji Maharaj repeatedly says—

Baar baar bar maangoon harashi dehu Shrirang,
Pad saroj anpayani bhakti sada satsang.
I repeatedly beg, joyously grant me, O Lord Shri Rang,
Unwavering devotion at your lotus feet, always in good company.

Unfailing is the name of surrender. Lord! Take me into surrender. Let me be surrendered. Kabirdas Ji calls for surrender, Nanak Dev Ji calls for surrender—”Thakur then came for refuge; Narayan uplifted, Nanakdas grasped.” Lord, protect my honor. Every saint, every holy scripture, every god, sage Narada, Brahma, Vishnu, Mahesh, Pulastya, Bhush, Saraswati, Angira, all have recognized surrender. A being who has not become surrendered, who has not accepted surrender, my dear ones, even if he performs thousands of chants, thousands of yogas, thousands of donations, thousands of meditations, his existence is like a dot. The dot has no existence. The dot’s existence is when a digit precedes it. If you put ten dots, the bank manager will give you nothing. Nor will you give anything. If I send you a check with ten dots, you will throw it away, tear it up, thinking Baba Ji has gone mad today. But if a digit is placed before the dots, then my dear ones, it becomes ten million. The existence of the dot is through the digit. Similarly, meditation, yoga, concentration, whatever we are doing, their existence cannot be without surrender. That is why all scriptures and all saints have declared surrender as supreme. Once surrender is achieved, the responsibility shifts from the human to the Lord Himself. For example, you will laugh, it’s not a laughing matter. Just as in our society, sisters and daughters sit, embracing the sacred duty of purity. Do they not eat, do they not bathe, do they not wear clothes, do they not adorn beauty, do they not apply kajal and tilak? What do they not do? But the sentiment is simply this—for the husband, for their own body’s. Not for yourself. If a woman wants to appear beautiful for her husband, she adorns herself with beauty. She loves her husband, speaks well for his sake, and does not quarrel with him. For whom? For her husband. Similarly, consider surrender as not abandoning anything but maintaining everything with the sentiment that I am surrendered to the Lord, and I am doing this for the Lord. What do I need? I won’t open a five-star hotel in this (pointing towards the ashram). I am not building a property for my children; my children won’t live by worshipping. My Lord will come, my Baba will come, they will be worshipped, people will visit, and they will feel joy. Beautiful pillars are being erected for them, lights are being put up for them, and florists are working for them. For whom? For my Baba. A virtuous woman does everything for her husband, not for herself, and renounces her lineage, adopting her husband’s lineage after marriage. She gives up her identity. For whom? For her husband. Similarly, our husband is the Supreme Lord; we should adopt His lineage, become His, renounce our lineage, and work for Him. This is called surrender. Whatever I am doing, Lord, I am doing for You. The Lord Himself bears our burdens. And with God in your heart, you won’t need to carry a knife in your side. When we say, “Whose temple is this? It is mine. Whose ashram is this? It is mine.” And if anything goes wrong, we say God did it. These are signs of being beaten; you will be beaten so much that there won’t be any hair left on your head.

May the Lord bless you. Go ahead. These children are also Yours, this wealth is yours. Debt? That too is yours. This wealth, the millionaire, this is you, not me. The debt is yours, the wealth is yours, the children are yours, and I too am yours. If we develop such a sentiment, then the Supreme Being will not let us be unhappy. Why are we unhappy now? Because my wife, my children, my house, my car, my bungalow, this thing is mine. And if there is an accident with the car, then, “God, you did something very bad. You should be destroyed.” Oh, dear man! The car is yours, the destruction is yours. You caused the accident, why should it be His fault? And if the car belongs to God, then we don’t need to say anything. Why should there be destruction? Why should we create enmity with God? It is His car, if it is broken, it is broken, it is His will. And if He gives it, He gives it, otherwise, we will walk.

We should remain belonging to God. In this context, there is a story. A hermit was meditating in the forest, and while meditating, a cow came into the garden. The hermit threw a stone at the cow. The cow died there and took a fierce form, appearing as the elephant killer. The hermit said, “What is this, who are you?” “I am the elephant killer. I will attack you because you killed.” The hermit said, “I didn’t kill, Indra did.” “Why? Fool, have you ever read the Vedas? Indra is the owner of the hands. Indra killed.” “Go to him.” So, the hermit attacked Indra. Indra said, “Goddess, who are you? I don’t know you.” She said, “I am the elephant killer.” “I never did it, not even in a dream. Your hands did it, as some saint said.” “Give me three days’ time.” She agreed. He went to God. It became a matter to think about. “I never thought about it, and this trouble is coming upon me.” Lord, Indra disguised as a hermit, he went to the hermit. “Maharaj! Hail Sitaram, Hail RadheShyam, Hail Shri Narayan.” “Come, come.” They offered refreshments. He said, “The water is very sweet, as cold as the water of the Ganga, Yamuna, Saraswati.” The hermit said, “Maharaj! This well, I dug it with my own hands.” God said, “This can’t be true, your disciples must have dug it.” “No, I dug it with my own hands. I clean it with my hands every day. That’s why the water is sweet.” He brought fruits. “Very delicious, very beautiful.” The hermit said, “I went to the Kumbh in Allahabad. I brought a guava tree, carried it in my bag. I planted it, and I take care of it. That’s why the fruits are so big and healthy.” “No, no, your disciples must have done it,” God said. “No, my hands did it,” insisted the hermit. God slapped him and said, “Maharaj Ji! You dug the well with your own hands, and planted the tree with your hands, and the elephant was killed by Indra’s hands.” My dear ones! Such surrender will not do. True surrender means accepting that both good and bad belong to Him. Do as you please. Whether you keep me poor and suffering or make me reach the sky. Surrender with this kind of mindset is true surrender. My dear ones! Surrender is the ultimate remedy. Ultimate means there is no remedy beyond it because in the Gita, after explaining various yogas, Arjuna did not understand. Finally, it is said to Arjuna—

Sarvadharman parityajya mamekam sharanam vraja,
Aham tva sarvapapebhyo mokshayishyami ma shuchah.
Abandon all forms of duties and surrender exclusively unto Me,
I shall liberate you from all sins; do not grieve.

Arjuna asked, “Baba, what will happen by surrendering?” God replied, “I will destroy all your sins, meaning the sins of millions and billions of births, instantly, and grant you liberation. Do not worry.”

When after surrendering, one starts worrying excessively, it means that there is some immaturity in the surrender; it is not yet fully mature. Fully mature surrender means now you know, and your work knows. My honor and respect are not mine but yours. Certainly, do this. Do not show it outwardly, accept it truthfully. My dear ones! From that day on, God himself will start sweeping the house, mopping the floor. Do not take it as a joke, I am speaking a great truth. Seriously, meaning with seriousness, I am speaking. Didn’t Dhanna Jat come to the house and farm? Did he not come to San Bhagat’s house and create a miracle? Did San Bhagat not clean the place? If not, then tell us. This means that the Supreme Being is the essence of surrender, He definitely protects the surrendered.

You take pride in chanting names—I am a meditator, I am a yogi, I am so and so. Yamaraj will punish severely. The ‘I’ will always be punished. In surrender, ‘I’ does not exist. You are mine, whether you accept me or not, it is your wish, but I am yours. My meaning is that this body of illusion is both mine and yours. You can question the doctrine that even for God, ‘mine and yours’ applies. But my dear ones! One ‘I’ is the giver of liberation and one ‘I’ is the giver of hell. With the flesh and bones of this world, the body of excrement and urine, if you consider ‘You are mine, I am yours,’ you will go to hell. But if you consider the Supreme Being as ‘mine and yours,’ you will attain liberation. The Supreme Being is supernatural. The relation of this world, it is believed that our relationship with the Supreme Being is eternal. God says, “O soul! You are also eternal, and so am I—sanatanashvam purusho mato me.” This is a verse from the Gita, meaning both you and I are eternal. If you follow the eternal path, you will find me; otherwise, you will not. I will not say more than this, my dear ones! Let us accept surrender and gradually practice it. Sometimes we consider the house as ours, sometimes we consider it God’s. In forgetfulness, we consider it ours, then consider it His. By practicing this habit gradually, it becomes firm.

When a girl gets married, she cries on the first day, and when she leaves her home, she cries. Why does everyone laugh? It happens, I see it; she cries and doesn’t feel comfortable there. After some practice, when her parents come and say, “Daughter! Come with us today.” She says, “Mother! Now I won’t come because I have to make parathas for them, they are used to eating parathas.” Look at how strong the relationship has become, one who couldn’t live without her mother at all. She used to say, “Mother! I will die but can’t live without you.” Today she tells her mother, “I won’t come today.” She practiced this habit. Similarly, let this soul practice that “I belong to the world, but the world will not remain mine; I will have to go.” I went, then came back, then will have to go again. This is only a connection of the path, for us people. We must not spoil the connection of the path, but this is not my destination; my destination is to reach it.

Make a true relationship with the husband (Supreme Being). Know it as your own. It is our habit to accept and to make others accept.

It has been like this since childhood. As a child, if we cried, our mother would give us a piece of jaggery in our hands, and we would stop crying. We had the habit of agreeing and the habit of persuading as well. Mother would say, “This is your uncle.” “Hmm” we would say, and eventually, we started calling him uncle. “This is your father.” “Hmm” “This is your grandmother.” “Hmm” When we started speaking, we said, “Grandma! Come, Aunt! Come,” because mother had told us. Similarly, the Guru, in the form of the mother, the Vedas, scriptures, and Puranas, are telling us, “O soul! In this age, only through surrender can you be protected, otherwise, you cannot be protected, whether you are a yogi, a meditator, a ascetic, a donor, or have any desires.” No one can protect you without surrender. Just as a wife can be protected by her husband, and thousands of people can stand with her husband, but if she has not accepted her husband, then whatever happens is her own doing. She can do as she wishes. What can anyone do in that? Similarly, without the husband (God), there is no protection for this soul. Remember this for sure. Whether you are wealthy, capable, talented, beautiful, or ugly. There is no account of beautiful or ugly there. There, the account is of those who chant the name of Hari, there is no distinction of high or low. There is no distinction between rich and poor, no distinction of gender, no distinction between strong and weak. And even if our Lakshmi Chandra Ji has done a lot of wrestling, can they suppress Yamaraj with their wrestling? Absolutely not. They cannot suppress. It is absolutely impossible. There, it is said, “Those who chant the name of Hari belong to Hari,” meaning, surrender, without surrender there is no salvation. Without surrender, the goal of life cannot be achieved. Without surrender, all actions are futile, zero, like a void.

God says that nothing can harm those who are surrendered to Him because illusions are harmful only to those who have not surrendered to Me. Once surrendered, it is guaranteed that I will take them across. Leave your worries from today. Leave your worries to me and see what I do. Whether I do good or bad, it will be for your benefit; I cannot do anything to harm you.

Ramdas Ji was a great devotee. Ramdas Ji said to God—

Chinta deendayal ko mere sada anand,
Upajayo so hi janiye, Ramdas Govind.
My only concern is for the merciful Lord of the meek; my heart is forever in bliss.
Know that this joy arises solely from devotion to Ram, the servant of Govind.

Ramdas Ji says that Govind created us. The one who created us will take care of us. What is there to worry about? I have taken refuge in the merciful God, now the worry is His. I used to cry and scream in my hut day and night, but now I am happy. Let the one who created us worry.

My dear ones! We should adopt this sentiment. From today’s satsang, we should take this sentiment that we are definitely surrendered to God. Without surrender, there is no salvation for us, no true path for us, and no love and affection from that Supreme Being can be attained without surrender. Practice surrender gradually. Make it half and half. Half is mine, and half is yours. Just as you say every day in the aarti—

Tan man dhan sab kuch hai tera, Swami sab kuch hai tera,
Tera tujhko arpan, kya laage mera.
Body, mind, wealth, everything is yours, Swami, everything is yours,
What is mine if I offer yours to you?

You say this in the Aarti. At that time, we should reach. “Mother, give me two rotis or some flour.” She says, “Get lost, you big mouth! You’re wearing these garlands, sell them and eat.” “Are these two rotis coming from your father? Mother! We asked because you were just saying—body, mind, wealth, everything is yours, what is mine if I offer yours to you.” We are devotees of the one you call yours. We are his Babas. Give us two rotis. Give us everything. Give us two rotis.” She says, “Get out of here, or I’ll hit you with a stick.” Don’t do this.

Accept surrender as surrender. Practice it gradually. The habit formed over ages, it doesn’t leave us easily. This is mine, and upon meditation, it becomes yours. Just like the Gopis. They used to beat Lord Krishna, saying, “Lord! This butter is yours, this curd is stored for you, this milk is extracted for you, these cows are yours, these calves are yours.” When he used to eat the butter, they would beat him, making his face red, and insult him—calling him names like ‘Ahir’s son, black lad’. Oh Gopis! You are doing injustice. You were just saying everything is yours, and now you are beating him. Look, these cows are yours because you take them to graze in the forest, save them from demons, protect them from insects. The rest of the milk and curd is ours. These Gopis and cowherds are yours because you save them from demons, protect them, increase their lifespan, and keep them healthy. Regarding the story of milk and curd. The curd is yours because it curdles sweetly in your name and sets firmly. We get more money for it in Kansa’s Mathura. Therefore, why do we need you to take a name? God said, “If you offer even buttermilk, I will accept it.” This means—it’s mine and yours. In forgetfulness, it’s mine; otherwise, everything is yours. God says, “O soul! If you say this, I will accept it.”

People say, “What is there in an idol?” But Lord Krishna has been saying for 5,000 years, “O Arjuna!”

Patram pushpam phalam toyam yo me bhaktya prayacchati,
Tad aham bhaktyupahritam ashnami prayatatmanah.
Whoever offers me with devotion a leaf, a flower, fruit, or water,
I accept that loving offering from the pure-hearted devotee.

Has the formless ever accepted anything? God tells Arjuna, “I am manifest. I was manifest, and I will remain manifest. I always rest in the Milk Ocean as the manifest.”

Paritranaya sadhunam vinasaya cha dushkritam,
Dharmasamsthapanaarthaya sambhavami yuge yuge.
To protect the righteous, to annihilate the wicked,
And to establish Dharma, I appear in every age.

God repeatedly provides evidence of His manifest form in the Gita.

All saints have acknowledged God as manifest. Follow the words of saints, follow the words of true gurus. Accepting is surrender.

Summary

The discourse emphasizes that surrender (śaraṇāgati) is the essence of all spiritual practices and the ultimate means to attain divine grace. While penance, devotion, charity, and sacrifices are valuable, they are incomplete without true surrender to God. Drawing from the teachings of saints and scriptures, the discourse explains that surrender is not merely a verbal declaration but an inner acceptance of God as one’s own, where the ego dissolves, and one fully relies on God’s will. The discourse highlights how surrender is the key to overcoming suffering, as God protects and blesses those who surrender to Him. Even the consequences of past karmas are mitigated, and divine grace flows to those who truly surrender, regardless of their social standing or material circumstances.

The text emphasizes that surrender transcends all distinctions of caste, class, or education and is available to everyone. Examples from scriptures like Shabari, Gajendra, and the Gopis demonstrate how surrender leads to divine intervention and grace. Additionally, it explains that surrender leads to liberation, erasing the karmic script and bringing one closer to God. This state of surrender makes God subservient to the devotee, taking on their burdens and leading them toward liberation. Surrendering is considered the highest form of devotion and the ultimate spiritual path in both material and spiritual realms.

Important Points