Who wants fame? Who wants money? Who wants beauty? Who wants to be learned? Who wants any of these things when one surrenders to the divine? The only thing that is important is the surrender. Yet, and this is the strange thing, all these things come even if you don’t want them.
The bhakta becomes the happiest of people. He becomes the real king of the world. Few wealthy people or kings have known real happiness, but the bhakta knows supreme happiness whenever he thinks of the nature of everything, when he thinks of his deity or his guru. He needs nothing more. He has everything.
Who wants liberation or perfect spiritual freedom? If one is liberated then to whom or what does one surrender? It is better to remain a bhakta, for one can know the bliss of surrender. What is the point of liberation if this is taken away? If the jivanmukta (liberated being) is perfectly united, then who is there to feel bhakti towards? For the bhakta each second is an adventure, each second of time is the eternal moment of the cosmic play – the rasalila. Each moment is lived and experienced with an intensity that makes the heart pound with excitement. If one is really no longer part of this play, this adventure, then where is all the fun? This is the way a bhakta should think.
People have a multitude of desires for different things, which can never be satisfied. Because of this one becomes frustrated. Bhakti brings about satisfaction of all desires. The unquenchable thirst of desires is completely satiated. As Christ said: “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” (John 4:14)
In the state of atma nivedanam the individual, the bhakta surrenders to the divine will. Everything that happens, whether pleasure or pain, is seen as the divine law. The bhakta is a mere puppet. He owes his existence to the cosmic will. This is following the biblical dictate:
“Thy will be done.”
All work, actions and experiences are regarded as tests and trials of the divine process, as a means to remove imperfections. At this point, the supreme can do nothing but help his bhaktas. In the Srimad Bhagavatam it says: “I am under complete control of my bhaktas.
they have taken over my heart. How can I leave them when they have totally dedicated themselves to me?” Such is the power of total surrender. One becomes receptive to divine grace: the grace of knowledge and bliss. This arises automatically when there is surrender and effacement of ego.
But this surrender is not easy. How many people could say the following from the depths of their being?
Father – I abandon myself into your hands.
Do with me what you will.
Whatever you may do .. . I thank you.
I am ready for all. I accept all.
Let only your will be done in me
And in all your creatures.
I wish no more than this, 0 Lord.
Into your hands I entrust my being;
I offer it to you with all the love of my heart,
For I love you, Lord, and so I need to give myself,
To surrender myself into your hands,
Without reserve and with boundless faith.
This was written by the Christian bhakta Frere Charles de Jesus. Very few people could honestly say these words with the corresponding intensity of feeling and under-standing. First of all the momentum of egotistical tendencies must come to a halt. These tendencies have to be worked out in the course of time through practise of other types of yoga.
For the last word on the subject of surrender we refer to the classical raja yoga scripture called Yoga Sutras written by Rishi Patanjali. Without wasting words he says: “Surrender to the supreme (ishwara pranidhana) leads to samadhi.” (2:45)