The usefulness of śaraṇāgati is showcased by Bhagavān in the following verse:
bhaktyā paramayā vāpi prapattyā vā mahāmunē |
prāpyō’haṁ nānyathā prāpyaḥ mama kaiṅkaryalipsubhiḥ ||
When śaraṇāgati is attained, Bhagavān accompanies, compliments, and hand-holds one through the journey until phala-prāpti. The ācāryas who have identified ananya śaraṇāgati as the chief upāya among various others, point us to the fact that it is possible to attain Paramēśvara, who is the phala-pradātā, the phala and also the upāya, through ananya śaraṇāgati. Based on this principle, several schools of thought identify Bhagavān directly as the Mōkṣōpāya and reject other means that they see as inferior.
Mōkṣōpāya can be classified into two: Siddhōpāya and Sādhyōpāya. Sādhyōpāya is the means of attaining Siddhōpāya who is Paramēśvara Himself. Bhakti and śaraṇāgati are two such sādhyōpāyas. As explained in various other articles, it is Pārā-bhakti that grants mōkṣa and this is not easy to attain. Even sāmānya-bhakti is not easy to develop and requires various qualifications on the part of the upāsaka. As an aṅga to attaining bhakti, which itself is aṅga to attaining the mōkṣakāraka jñāna, śaraṇāgati is an important upāṅga of mōkṣa sādhanā. In other words, bhakti is specifically sādhana-bhakti and śaraṇāgati is sādhya-bhakti.
The other term for śaraṇāgati is prapatti, which is explained thus: prapattirviśvāsaḥ. Surrendering oneself completely to Paramēśvara, without any attempt to protect oneself or one’s well-being is the ultimate goal of prapatti. When one understands oneself to be incapable of attaining a lofty goal, such as mōkṣa, he may approach an all-powerful Entity who, on attaining prīti towards the seeker, can grant the icchita-vastu (mōkṣa in this case) without any effort on the part of the seeker. The only effort of the seeker is towards the prīti of the Supreme. This is the upāya adopted by bhakti-yoga schools that teach śaraṇāgati.
It should be understood that prapatti is chiefly taught for aśaktas or those who are incapable of bhakti, an element of which is upāsanā, due to lack of qualities such as jāti, guṇa, manōdharma, etc. Even those with such lacking qualifications, if fueled by a tīvrārti to attain Paramēśvara, can adopt the path of śaraṇāgati to gradually undergo Citta śuddhi. This process is aided by the pratyakṣa sahāya of Paramēśvara who now acts as the caretaker, hand-holding one through the various stages of purification.
There are three key elements of prapatti that are to be grasped before ascertaining one’s qualification for it:
1. Sambandha jñāna – Establishing the relation between oneself and Paramēśvara. This is attained through the śāstras, instruction of Guru, etc.
2. Akinchanya – A clear analysis that leads to the conclusion that one is really incapable of the anuṣṭhāna of karma, bhakti, or jñāna yogas.
3. Ananyagatitva – A firm determination that there is no other protector or refuge other than Paramēśvara. This is attained by understanding the various vibhūtis of Paramaśiva such as sarvajñatva, mahatva, sarvaśaktatva, paramakāruṇikatva, etc.
Also, another qualification for śaraṇāgati is the identification of Bhagavatprāpti as the only goal by the aspirant. śaraṇāgati, when adopted, can be of two forms: pravr̥tti or nivr̥tti. Though śaraṇāgati involves no other effort on the part of the sādhaka, it cannot be overlooked that śaraṇāgati in itself is a big effort.
kadā dūrīkartuṁ kaṭuduritakākōlajanitaṁ
mahāntaṁ santāpaṁ madanaparipanthipriyatamē |
kṣaṇāttē kāmākṣi tribhuvanaparītāpaharaṇē
pāṭīyāmsam lapsyē padakamalasēvāmr̥tarasam ||