आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यस्य वर्जनं ।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ।
आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः ॥
ānukūlyasya saṅkalpaḥ prātikūlya-vivarjanam |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ||
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ ||
(Vaiṣṇava Tantra; cited in Hari-bhakti-vilāsa: 11.676; Bhakti Sandarbha: 173, 236; Caitanya-caritāmṛta: 2.22.100; Gītā-bhūṣaṇa-ṭīkā on Śrīmad Bhagavad-gītā: 18.66)
“A resolve of favorability, rejection of unfavorability, conviction that he [i.e., Bhagavān] will protect, accepting [his] guardianship, pledging oneself [to him], and humility [alt., wretchedness, neediness, heartache] are the six aspects of śaraṇāgati.”
Commentary
ānukūlyasya bhagavad-bhajanānukūlatāyāḥ saṅkalpaḥ kartavyatvena niyamaḥ | prātikūlyasya tad-vaiparītyasya varjanam | goptṛtvena patitvena varaṇaṁ svīkaraṇaṁ prārthanaṁ vā | ātmano nikṣepaḥ samarpaṇam | kārpaṇyaṁ ca bhagavan rakṣa rakṣa ity-ādi-prakāreṇārtatvam |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa)
“A resolve of favorability means a vow of favorability in Bhagavad-bhajana [i.e., a commitment to engage that which is favorable to Bhagavad-bhajana, or, to engage in Bhagavad-bhajana with favorability [i.e., with the intent of pleasing Bhagavān]. Rejection of unfavorability means of the opposite of this [i.e., of all unfavorablity to Bhagavad-bhajana]. Accepting [Bhagavān] as [one’s] guardian, that is, as [one’s] master, means assenting [to such] or praying [for such]. Pledging of oneself means full offering [oneself to Bhagavān]. Humility means heartache in a manner such as this, ‘O Bhagavān! Protect me! Protect me!’”
aṅgāṅgi-bhedena ṣaḍ-vidhā | tatra goptṛtve varaṇam evāṅgi śaraṇāgati-śabdenaikārthyād anyāni tv aṅgāni tat-parikaratvāt | ānukūlya-prātikūlye tad-bhaktādīnāṁ śaraṇāgatasya bhāvasya vā | … tad evaṁ yasya sarvāṅga-sampannā śaraṇāpattis tasya jhaṭity eva sampūrṇa-phalā, anyeṣāṁ tu yathā-sampatti yathā-kramaṁ ceti jñeyam |
(Excerpt from Bhakti Sandarbha: 236)
“Śaraṇāgati is of six aspects in accord with a part and whole distinction. In this regard, acceptance of [Bhagavān’s] guardianship is the whole because of its oneness in meaning with the word śaraṇāgati, whereas the others [i.e., the other aforementioned aspects of śaraṇāgati] are limbs [of acceptance of Bhagavān’s guardianship] because of [their] being assistants of it [i.e., because they assist in accomplishing it]. Favorability and unfavorability apply to him [i.e., Bhagavān], his bhaktas, and so forth, or, to the bhāva of a śaraṇāgata [i.e., the resolve of favorability means a resolve to engage solely in that which is favorable to, that is, satisfying to, Bhagavān, his bhaktas, and others related to Bhagavān, and rejection of unfavorability means a resolve to abstain from all that is dissatisfying to them; alternately, such resolve and rejection relate to that which is favorable and unfavorable to cultivating the bhāva of a śaraṇāgata (which ultimately amounts to the very same thing)]. … In this way, for one whose śaraṇāpatti is complete in all its limbs, the full result [thereof] is certainly quick [i.e., quickly attained], whereas for others [i.e., for those whose śaraṇāgati is incomplete in some respects], it is as per [one’s] accomplishment and gradual [i.e., it is relative to the extent to which one actually realizes the six aspects of śarāṇāgati]. Such is to be understood.”
bhakti-śāstra-vihitā haraye rocamānā pravṛttir ānukūlyam | tad-viparītaṁ tu prātikūlyam | ātma-nikṣepaḥ śaraṇye tasmin sva-bhara-nyāsaḥ | kārpaṇyam anudharṣaḥ | nikṣepaṇam akārpaṇyam iti kvacit pāṭhaḥ | tatra kārpaṇyaṁ tato’nyasmin svadainya-prakāśaḥ | sphuṭam anyat |
(Excerpt from the Gītā-bhūṣaṇa-ṭīkā)
“Engagement enjoined in the bhakti-śāstras and pleasing to Hari is [called] favorability (ānukūlya), whereas the opposite of this is unfavorability (prātikūlya). ‘Pledging oneself’ (ātma-nikṣepa) means placing one’s own reliance [i.e., the responsibility for one’s well-being] on him, he who is to be taken shelter in. Humility (kārpaṇya) means an absence of arrogance. Somewhere the reading is ‘nikṣepaṇam akārpaṇyam.’ In this case, kārpaṇya means expressing one’s neediness before someone other than him [i.e., Bhagavān, and thus the aspect of śaraṇāgati called akārpaṇya (non-abasement) signifies not expressing any sense of neediness before anyone other than him]. It is clear otherwise [i.e., the meaning of the alternate reading is otherwise clear, that is, the meaning of nikṣepaṇam is the same as ātma-nikṣepa].”
Alternate version
आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यस्य वर्जनं ।
रक्षिष्यतीति विश्वासो भर्तृत्वे वरणं तथा ।
निक्षेपणमकार्पण्यं षड्विधा शरणागतिः ॥
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṁ |
rakṣiṣyatīti viśvāso bhartṛtve varaṇaṁ tathā |
nikṣepaṇam akārpaṇyaṁ ṣaḍ-vidhā śaraṇāgatiḥ ||
(Vāyu Purāṇa; cited in the Sārārtha-varṣiṇī-ṭīkā on Śrīmad Bhagavad-gītā: 18.66)
“A resolve of favorability, rejection of unfavorability, conviction that he [i.e., Bhagavān] will protect, accepting [him] as [one’s] protector, pledging [oneself to him], and non-abasement are the six types of śaraṇāgati.”
Commentary
bhakti-śāstra-vihitā svābhīṣṭa-devāya rocamānā pravṛttir ānukūlyaṁ, tad-viparītaṁ prātikūlyam | bhartṛtva iti—sa eva mama rakṣako, nānya iti yat, rakṣiṣyatīti sva-rakṣaṇa-prātikūlya-vastuṣūpasthiteṣv api sa māṁ rakṣiṣyaty eveti draupadī-gajendrādīnām iva viśvāsaḥ | nikṣepanaṁ svīya-sthūla-sūkṣma-deha-sahitasya eva svasya śrī-kṛṣṇārtha eva viniyogaḥ | akārpaṇyaṁ nānyatra kvāpi sva-dainya-jñāpanam iti ṣaṇṇāṁ vastūnāṁ vidhātry-anuṣṭhānaṁ yasyāṁ sā śaraṇāgatir iti |
(Excerpt from the Sārārtha-varṣiṇī-ṭīkā)
“Engagement [alt., the proclivity] enjoined by the bhakti-śāstras and pleasing to one’s Abhīṣṭadeva [i.e., the object of one’s bhakti] is [called] favorability (ānukūlya), and the opposite of this is unfavorability (prātikūlya). ‘Accepting [Bhagavān] as [one’s] protector’ (bhartṛtve varaṇaṁ) [means]: ‘He alone is my protector, and not anyone else.’ ‘Conviction that he will protect’ (rakṣiṣyatīti viśvāso) [means]: conviction like that of Draupadī, Gajendra, and others that he will certainly protect me even in the presence of elements of unfavorability to my own protection. ‘Pledging [oneself]’ (nikṣepaṇam) means engaging oneself along with one’s gross and subtle bodies for Kṛṣṇa’s sake. Non-abasement (akārpaṇya) means not expressing one’s neediness (dainya) anywhere else [i.e., except before Bhagavān]. That in which there is proper practice of these six [aspects] is [called] śaraṇāgati.”