In plain words
So the state of being in such a steady, pure feeling is itself Śaraṇāgati. We use even words that have no meaning. This Śaraṇāgati means,
“All that is mine, wealth, wife and the rest, every burden, is offered; the self indeed is wholly Yours; protect me: this is Śaraṇāgati”,
so we say. That is, it is very easy to say, ‘My body, my mind, my intellect, my property, everything I offer to You, Swami!’ Is this a true word? No. These are merely words that deceive even God. That is: I give You my body, I give You my mind. These two words alone are enough for you. In this saying, ‘I give You my mind’, how much Asatya there is! When your mind is not under your control and keeps throwing you yourself into turmoil in many ways, to say that we are giving that mind to God can be called only a passing satisfaction. That is not what Śaraṇāgati means. If we recognise that Īśvaratva lies within everything, everywhere, that itself is Śaraṇāgati. When we believe in Īśvaratva everywhere, there is no second thing any more. Only if there is a second thing does the word Śaraṇāgati have any value. When He alone is everywhere, who is the one who surrenders? Who is the one who receives it? There, there is no second thing any more. Only where there are two can a word of this kind be of use to us. In the feeling of oneness where there are not two, even this word Śaraṇāgati has no place. So, to experience such oneness, we must set about training our Prema, day by day, to be pure and to be the way to attain oneness. So we must cultivate the sādhanas fit for the condition in which this Prema is joined to that Prema from which it came.
The gopas and gopālas all set out only on the effort to experience such oneness; not fearing, not yielding, not sinking before anything at all, their bodies, their minds, their family ties, they stood ready to offer themselves to the one God alone.