Eka-Sarana in Sankaradeva's Mahapurusism; absolute shelter or refuge in One God, Krishna.

:: ATributeToSankaradeva 09/05/2019 21(22

Fundamental Aspects of
Sankaradeva's Religion - Eka-
Sarana
Eka-Sarana, in Sankaradeva's Mahapurusism,
means taking absolute shelter or refuge in One
God, Krishna. The word sarana has its roots in
the Sanskrit sri literally meaning 'taking shelter
or refuge'. It is as said in the Bhagavad Gitā:

Sarvadharman parityajya mamekam saranam

vraja

In fact, the Bhagavada Gita is one of the three sacred sources, the
other two being the Bhāgavata Purāna and the Padma Purāna
(Svarga Khanda), that constitute the 'prasthānatraya' of
Mahapurusism. It is from these sacred sources that Sankaradeva
derives the basic concepts of sarana, deva, nāma and bhakata
respectively of his doctrine.

Sarana is sometimes equated with 'diksa', but the latter does not, in
reality, sufficiently express the real meaning of 'sarana'. In historical
sequence, after Krishna, the Buddha used the word sarana in the
sense of taking refuge.

The Four Saranas

In the religious system introduced by Sankaradeva, a man becomes

a devotee by the act of initiation which is itself referred to as sarana.
Although the initiate takes shelter in One (eka-sarana), he is
required to prostrate himself before each of the four reals (cāri
vastu) in turn - Guru (Preceptor), Deva (God), Nāma (Name) and

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Eka-Sarana in Sankaradeva's Mahapurusism; absolute shelter or refuge in One God, Krishna. :: ATributeToSankaradeva 09/05/2019 21(22

Bhakata (Devotee) - saying, “I take shelter in the Guru”, “I take

shelter in God”, “I take shelter in Name” and “I take shelter in
Bhakata.”

These four things, which constitute the essence of the devotional

experience in Assam Vaisnavism, are held to be one and indivisible
such that each presupposes the existence of the other three.

One in Four

The four saranas are, in reality, one in four:

Symbolically, the Guru first shows the jiva (- life - representing the
proselyte) the wretchedness of its existence being afflicted by the
three afflictions (tri-tāpa) and prescribes the panacea of complete
surrender to God (Deva). But, as the Name of God (Nāma) is more
potent than God Himself, the proselyte beseeches God to grant him
the privilege of seeking shelter in His Name, for God is where His
Name is:

āpona nāmara sanga nacāranta Hari

yei nāma sei Hari jānā nishta kari.

God does not part company with his Nāma (Name). Know it for
certain that where Nāma is there God is also.

Again, Nāma is of no significance without the Bhaktas (Bhakata).

Bhakatas are considered foremost of all, for God Himself has
declared in no uncertain terms that the Bhakatas are no different
from Himself, nay the Bhakata represents his true preceptor, and
God is subservient to His devotees:

Mora guru bhakatese svarupa svabhāva

Yena vāyu-ākāsara nāhi bhinna bhāva
Sarvatattva bhakataka mai guru māno

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Eka-Sarana in Sankaradeva's Mahapurusism; absolute shelter or refuge in One God, Krishna. :: ATributeToSankaradeva 09/05/2019 21(22

Bhakata-guruta pare ānaka najāno

(Krishna says) Bhaktas represent the true nature of My Preceptor

and are not different from Me just as the sky and air are inseparable.
I respect Bhaktas, containers of all spiritual truths, as my Guru, and I
know no others than my Bhaktas who are my Gurus.

It is, thus, seen that:

The chain of the four Mahapurusiyā saranas is a ring where the four
are one as the one shows itself as four.

Thus, the true significance of Eka-Sarana in Sankaradeva's system

lies in seeking the guidance of a Preceptor, surrendering completely
to One Supreme God, chanting His Name and dedicating oneself in
the service of His devotees.

“Eka-Sarana is not a religion of bargain and barter between God and

man or of sacrifice and easy recompense; it is one with exclusive
emphasis on slow spiritual regeneration, on growth of a new spiritual
outlook by laying flesh and spirit in the hands of the Lord.”

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