Bhakti and Prapatti - 4

[Guest guest]

Sri :

Srimate Sri Lakshmi Nrusimha Para Brahmane Namaha

Srimate ShatakopAya Namaha

Srimate Bhagavad RAmAnujAya Namaha

Srimate NigamAntha MahAdesikAya Namaha

Srimate Sri Adhivan ShatakOpa Yateendra MahAdesikAyA Namaha

Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka -

Srivan Shatakopa Sri NArAyana Yateendra MahAdesikAya Namaha

 

Dear bhaktAs of Sriman NArAyaNA,

namo nArAyaNA . pranAmams.

 

This is the last article on this Bhakti and Prapatti series.

adiyEn is thankful to Sriman Sadagopan for kindly correcting the

typos and grammatical mistakes and more importantly for his

encouraging words.

------------------------------

The most important thing to understand while performing prapatti is

that , "Prapatti" (SAdhyaupAyam) as an act by itself is not the reason

for one's moksham. Rather , it is the mercy of Sriman NArAyaNA (Siddha

upAyam) which is responsible for one's moksham . Prapatti is a SAdhya

upAyA which needs to be done by a baddha jIvAtmA. This becomes a vyAjA

for Sriman nArAyaNA , the Siddha upAyA, to grant moksham . In front of

Siddha upAyA , SAdhya upAyA is "nothing" & can't even be compared.

Neverthless , SAdhya upAyA needs to be performed since thats the way

Sriman nArAyaNA has ordered ( in Sruti & Smruti) to have a vyAjA

(excuse) for Him and thereby grant moksham by being impartial .

Similarly ,Bhakti YogA is also a SAdhyaupAyam. Ofcourse , the

performance of sAdhyaupAyam is also due to Sriman NArAyaNA's mercy.

Since the mumukshu has proper karmA due to various pious deeds and

(most importantly ) divine blessings of bhAgavathA(s) and

SadAchAryA(s), Sriman NArAyaNA out of His mercy makes him/her

perform the sAdhya upAyam prapatti and grants moksham using it as a

vyAjA .

 

So , if someone asks the reason for ones moksham , without any

hesitation ,it is the siddha upAyam Sriman nArAyanA . The Divya

Dampati is both the upAyA (means) & the upEyA (end) . SwAmi Desikan

beautifully portrays the state of a prapannA while performing

prapatti in the best & unparalleled heart melting pAsuram "nin aruLAm

gadhi inRi mattRonRu illEn ....." (ie. There is No other refuge for a

prapannA other than the aruL (mercy) of Sriman nArAyaNA ...).

 

The actual performance (angI) of prapatti is composed of the

following three acts :

 

1. Atma samarpanam ie. svaroopa samarpanam : From time immemorial,

a baddha jIvAtmA is of the thinking that it is independent

on its own . This is the greatest theft since all jIvAtmAs being

chetanAs and made up of jn~Anam, are actually the most precious

properties of Sriman NArAyaNA . Svaroopa samarpanam refers to the

recognition of this fact and the anusandhAnam that one belongs

only to Sriman NArAyaNA (not to any demigod) and is not an

independent being. It also extends to the recognition and

anusandhAnam that all chetanAs and achEtanAs like wife/husband ,

children , house etc that are associated with one also belong only

to Sriman NArAyaNA.

 

2. Bhara Samarpanam : Recognition and anusandhAnam that the burden of

one's (and all chEtanAs & achEtanAs associated with him/her)

protection belongs only to Sriman NArAyaNA, the sarva rakshakan &

not to oneself. This surrendering of burden of protection is unique

for prapatti . One performing Bhakti YOgam will perform only

Svaroopa and phala samarpanam & not Bhara Samarpanam .

 

3. Phala Samarpanam : Recognition and anusandhAnam that the fruit of

one's (and all chEtanAs & achEtanAs associated with him/her)

protection also belongs only to Sriman NArAyaNA , the sarva phalI.

 

The highly sacred Dvaya Mantram which is eulogized as Mantraratnam is

the prapatti mantra and the actaul act of prapatti is performed using

this. Thus, prapatti is actually an act which is performed with all

its entirety in a moment. This is much like the action of an archer,

who after performing preliminary acts like taking the arrow, fitting

it to the bow , perceiving and aiming the object etc discharges the

arrow for hitting the target ,in a fraction of a second (jIvAtmA is the

arrow which hits its target viz. Sriman NArAyaNA ).Infact Upanishads

describes this act very well. Such an act of Prapatti is celebrated as

the marriage between a jIvAtmA and paramAtmA Sriman NArAyaNA, due to

which the jIvAtmA would lead its life totally dedicated in serving

Sriman NArAyaNA like a pati vratA.

 

There are various types of prapatti that is performed for obtaining

moksham viz. Svanishta , Ukti nishta, AchArya nishta and BhAgavatha

nishta.

 

"Svanishta Prapatti" is the culmination of the fully blossomed

Bhagavad PremA . For performing Svanishta prapatti (ie. on one's own,

without the aid of the AchAryA , though the prapatti sAstrA as such

would be learnt from an AchAryA ) one needs to have Very high

qualification - likes of Bhagavad RAmAnujA & SwAmi Desikan . The

most important ingredient for Svanishta prapatti is the IN & OUT

knowledge of the meanings of the three rahasya mantrAs apart from

other scriptural knowledge which exactly aids in completing all the

requirements for a fruitful prapatti in a proper order/way . Even if

one of the requirements gets unfulfilled , Prapatti is not complete &

moksham won't be granted by Sriman nArAyaNA.

 

Thats why , Ukti nishta & AchArya nishta is followed even by

AchAryAs for their prapatti. Infact , the exact modus operandi of

prapatti won't be revealed to a sishyA & a sishyA can possibly know

it only during his prapatti & that too if it is in Ukti nishta . In

AchArya nishta , that also is not possible . AchAryA passes on the

upadesam to his select disciple whom he likes to continue performing

"prapatti" for others. In ukti nishta ,since the sishyA repeats

whatever the AchAryA says and Sriman NArAyaNA knows its meaning,

he/she fulfills all the neccessary requirements of prapatti . In

AchArya nishta , ofcourse all the neccessary requirements are taken

care by AchAryA himself, while performing the prapatti for his

disciple. The fourth type of prapatti is the BhAgavatha Nishta wherein

a learned Sri VaishnavA (bhAgavathA) performs prapatti on one's behalf.

 

Rarely does one develop very intense desire to reach Sri VaikuNTham

immedietly to join nityasoorIs and muktAs to have uninterrepted

bhagavad anubhavam and perform kainkaryam to the Divya Dampati. In

such a case, one can perform "Artha prapatti", for which Sriman

NArAyaNA mercifully grants mokshA without any delay as per the

request. But, almost everyone performs "Dripta Prapatti", for which

Sriman NArAyaNA grants mokshA at the end of one's lifetime as per the

request. The basic reason for even parama bhAgavathAs to perform

"Dripta Prapatti" is purely due to their boundless compassion to

rescue all the jIvAtmAs suffering in this world by imparting them the

infallible knowledge vouchsafed in the sAstrAs and thereby make

everyone realize their svaroopam of being subservient to the Divya

Dampati and aid them in performing prapatti . Ofcourse , it is due to

the sankalpam of Sriman NArAyaNA that these parama bhAgavathAs exist

in this world for the benifit of everyone. They also perform

everything as a kainkaryam to the Divya Dampati with sAthvIka tyAgam.

 

Prapatti thus assures moksham for sure , if the requirements were met

out in its entirety. If even after undergoing prapatti, one doesn't

have full faith in NArAyaNA & resorts to something like demigod worship

& this was the case till he/she died,then it is be understood that

NArAyaNA hasn't accepted his/her prapatti at all , since the basic

qualification of having ananyagatitvam was not met out by him/her

during the time of prapatti. Also, even after prapatti ,if a person

somehow due to prArabdha karmA resorts to demigod worship and the like,

but somehow restores back anytime before his/her death and follows Sri

Vaishnavam with reverence to Sriman NArAyaNA and AchAryA ,and develops

mahA visvAsam , it is to be understood that the Lord has accepted

his/her prapatti .

 

A prapanna should certainly have devotion in the sense of reciting

VedAs, Divya Prabandhams, StotrAs , performing Nama Sankeertanams,

etc, which are to be carried out as a kainkaryam (service) with

sAthvIka thyAgam. Never should a prapanna perform some act as a means

of attaining moksham, since he/she has already been assured of it

through the prapatti and more importantly such an act exhibits his/her

lack of mahA visvAsam and would thereby even negate the previous

prapatti.

 

While performing Prapatti, a mumukshu requests for Para Bhakti,

Para Jn~Anam and Parama Bhakti from Sriman NArAyaNA and thus it

is granted for him/her. Depending upon the mumukshu's karmA, the

time at which they will blossom will differ. For instance, NammAzhwAr

performed Prapatti unto Sriman NArAyaNA and did not perform Bhakti

yOgA. But, AzhwAr went through all these three stages while being

in this material world itself. Similarly, some prapannAs may go

through these stages and they will be highly immersed in bhagavad

anubhavam. But, they are not carrying out these things as an upAyam

(ie. means) to attain moksham. Rather they perform it since it is

their svaroopam (nature). This is ofcourse done with sAthvIka tyAgam

and is known as "sAdhya bhakti". For many , these three stages

blossoms only after reaching Sri VaikuNTham.

 

It is however very important to understand that "prapatti" is

not some mechanical process that fulfills some conditions . It is

the fully blossomed stage of complete understanding of the tattva,

hitam & purushArtam . sAstrAs are very merciful in enlisting various

things that one would perform in that state of surrender thereby

giving rise to its modus operandi . Ofcourse, for mumukshus

performing through ukti & AchArya nishta , such thorough knowledge of

sAstrAs & rahasya mantrAs is not neccessary. AchAryA takes care of

all the requirements for pleasing Sriman nArAyaNA . This is also

taken as a vyAjA for granting moksham by Sriman nArAyaNA .That is why,

the adoration of AchAryA is even more important than the adoration of

Sriman nArAyaNA for a baddha jIvAtmA. There is no possiblity for a

baddha jIvAtmA who doesn't have the capacity to perform bhakti yogA

( complete akinchanA ), to ascend to Sri VaikuNTham other than to

fully depend on the mercy of his AchAryA who knows the way of

performing Prapatti for him. Thus , even one who has transgressed

sAstrAs for time immemorial can obtain moksham by the mercy of a

sadAchAryA .To repay one's AchAryA for either blessing one with the

true & divine knowledge OR initiating him/her into rahasya mantrAs

(pancha samskAram) OR performing prapatti for him/her, is an

impossibility. To be in accordance with one's svaroopam (nature) ,

one has to perform AchArya ,BhAgavatha & PerumAL kainkaryam in that

order of decreasing priority & these things doesn't mean that one is

repaying something to the debt one owes to his/her AchAryA .

 

To understand Prapatti properly , one needs to perform kAlakshebam

under the lotus feet of a sadAchAryA & only by his blessings through

the exposition of the grantham far supreme viz.Srimad Rahasya Traya

SAram, the magnum opus of the Vishnu ghantA avatArA SwAmi Desikan, can

one appreciate its glories. It is an unparalleled granthA containing

the ocean of insatiable nectar delineating all the things a mumukshu

needs to know (tattvA,hitA & purushArthA ) ,presented in such a

commanding authority through pramAnAs & logic,which once heard would

vanish all the sufferings and turmoils undergone by a jIvAtmA and make

it have the unshakable faith on the saving grace of the most merciful

Lord Sriman NArAyanA, thereby perform prapatti & attain prapatti nishtA

with the impeccable jnAnam obtained from this granthA completely

controlling all of its actions, thereby engaging completely in

AchArya, BhAgavatha and Bhagavad kainkaryam for the pleasure of Divya

Dampati, with no more burdens to be worried about.

 

AzhwAr, EmperumAnAr, Desikan thiruvadigaLE saranam

Sri Adhi vaNN shatakOpa yateendra mahAdesikAya namaha

Srimad Azhagiyasingar thiruvadigaLe saranam

 

namo nArAyaNA

adiyEn rAmAnuja dAsan

anantha PadmanAbha dAsan

sarvam sri KrishnArpanamastu

[Guest guest]

Sri Anand wrote:

> Thus, prapatti is actually an act which is performed with all

> its entirety in a moment.

 

Dear Anand,

 

Is this not a slightly misleading statement? All Sri Vaishnavas

are agreed, irrespective of "kalai-bhEdam", that prapatti is

characterized primarily (or exclusively) by a certain kind of

knowledge. The term used for this is "jnAna-veSEsha". Should it

not be said that prapatti, for followers of Desika, is primarily

a mental resolve with the act as an important "anga" or accessory?

 

After all, the vAkya is "jnAnAn moksha:, ajnAnAt samsAra:". Liberation

results from knowledge, ignorance leads to worldly existence. Or,

"tam eva viditvA ati mRtyum Eti" -- knowing Him alone, one crosses

over death (SvetASvatara upanishad).

 

It was my understanding that in the performance of SaraNAgati, the

most important aspect was "mahAviSvAsa", or supreme faith that

the paramAtmA SrIman nArAyaNa will undoubtedly save the supplicant.

mahAviSvAsa is just a unique kind of knowledge.

> Even if

> one of the requirements gets unfulfilled , Prapatti is not complete &

> moksham won't be granted by Sriman nArAyaNA.

 

If, out of ignorance or unintentional error, someone falls short

of the ideal, is it not the greatness of the Lord that he still

accepts the devotee? Perfect prapatti a la Nammalvar is a very

difficult state to reach. I think our AcAryas' tiruvuLLam

was that we should try our best to be perfect prapannas, but our

very imperfection is the cause for our prapatti and consequently

for His acceptance of us.

 

Sri Desika asks of the Lord:

 

mukhyam ca yat prapadanam svayam api sAdhyam

dAtavyam Isa kRpayA tad api tvayaiva |

tan me bhavat caraNasangavatIm avasthAm

paSyann upAyaphalayor ucitam vidheyAh ||

 

O Lord, that perfect prapatti

should be accomplished by You Yourself and should

be granted by You out compassion. Seeing my

condition who am attached to Your feet, You should

do the needful with respect to the means and the

fruit.

 

[saranaagati Dipika 55]

 

I think if one insists unreasonably on "perfect" prapatti,

the very saulabhyam of the Lord gets undermined, and one

approaches the very thought of prapatti itself with fear.

> The fourth type of prapatti is the BhAgavatha Nishta wherein

> a learned Sri VaishnavA (bhAgavathA) performs prapatti on one's behalf.

 

Is this mentioned by Desika or any other pUrvAcArya? This seems

against the spirit of the Vedas and consequently the AcAryas' writings.

Prapatti should involve a change in the individual who is to

be liberated, not merely in someone who does a "proxy" SaraNAgati.

 

Otherwise, God is liable to be accused of unfairness

or partiality! Why should the Lord save someone who on their

own accord has made no change in their relationship to Him?

This is one of Desika's strongest arguments against

passive or volition-less SaraNAgati.

 

If I have misunderstood your writing in any manner, I apologize

for the error. Can you clarify some of your thoughts on these

issues?

 

aDiyEn rAmAnuja-dAsan,

Mani

[Guest guest]

On Sep 28, 9:56am, Mani Varadarajan wrote:

> Re: Bhakti and Prapatti - 4

>

> > The fourth type of prapatti is the BhAgavatha Nishta wherein

> > a learned Sri VaishnavA (bhAgavathA) performs prapatti on one's behalf.

>

> Is this mentioned by Desika or any other pUrvAcArya?

>

 

Dear Sri Mani,

 

There is a reference to this, from Swami Desika prabahndam.

More later, with the pasuram that actually talks about all

these 4 types.

 

adiyEN

Sampath Rengarajan

[Guest guest]

Sri:

Srimate Sri Lakshmi Nrusimha ParaBrahmane namaha

 

Dear devotees ,

namo nArAyaNA . pranAmams .

 

This posting is based on the teachings of bhagavad rAmAnujar

as elaborated by swAmi Desikan .

 

Sri Mani Varadarajan wrote:

> Sri Anand wrote:

> > Thus, prapatti is actually an act which is performed with all

> > its entirety in a moment.

>

> Dear Anand,

>

> Is this not a slightly misleading statement? All Sri Vaishnavas

> are agreed, irrespective of "kalai-bhEdam", that prapatti is

> characterized primarily (or exclusively) by a certain kind of

> knowledge. The term used for this is "jnAna-veSEsha". Should it

> not be said that prapatti, for followers of Desika, is primarily

> a mental resolve with the act as an important "anga" or accessory?

>

 

The modus operandi explained in Ahirbudhyna samhita, Lakshmi tantra etal

further elaborated by many poorvAchAryAs has

the "act " of prapatti referring to Atma, bhara and phala

samarpanam. These three form the angI . The five angAs doesn't

constitute the very act of prapatti . rather they are accessories only .

Neverthless , they need to be there for a fruitful prapatti . More

later on to what extent Sriman NArAyaNA expects these angAs to

be present during various types of prapatti .

 

Jn~Anam is indeed has to be there for performing prapatti . But

prapatti is not merely that jn~Anam ( bhagavad seshatvam etc ) .

more later .

> After all, the vAkya is "jnAnAn moksha:, ajnAnAt samsAra:". Liberation

> results from knowledge, ignorance leads to worldly existence. Or,

> "tam eva viditvA ati mRtyum Eti" -- knowing Him alone, one crosses

> over death (SvetASvatara upanishad).

>

 

This is very much true. But one needs to understand what it means .

Liberation results from knowledge . But the knowledge by itself is

not the liberation . There is a huge difference between these two .

 

From sAstrAs, one needs to firmly understand the tattvAs first . This

must result in one obtaining the most important knowledge concerning

the sarIra sarIrI bhAvA existing between the jIvAtmA and the

paramAtmA. But , a jIvATmA after knowing this tattvA ( jn~Anam

of seshatvam to Divya dampati etc ) , should look into what the

purushArtam (goal) is . Once that is understood , he/she has to look into

what the hitam (means) is . sAstrAs says that for obtaining the

purushArtam of moksham there are two hitams bhakti and prapatti

accoding to the qualification of a mumukshu .

 

The knowledge so gained should result in adopting any one of the means

(sAdhya upAyam) since thats what Sriman NArAyaNA has ordered

through sruti and smruti . We can't make our own judgement that

by being in such and such a way, we shall obtain moksham ( anyway

perumAL is merciful . Why won't he grant moksham to me etc type

of attitude.this has no pramAnams from sAstrAs) . So, whatever

sAstrAs ( bhagavad Aj~nA) say as hitam has to be followed . If

one takes up upAsanA , well and good . There are detailed

descriptions on the 32 brahma vidyAs and he can perfect

it . If one feels that he can't perform all these things and is beyond his

capacity , he can take up the other hitam viz. prapatti . It is to be noted

 

that knowledge on the hitam thus acts as a pre requisite for performing it

..

 

It is important to understand that bhakti is very much issued as a

command for a mumukshu to be followed . Hundreds of pramAnams

are there for this from upanishads and allied scriptures . Infact , in gItA

KrishnA keeps on telling that one has to do bhakti yogam ( bhajasva etc

type of vidhi / commands ) .Similarly , prapatti is also enshrined as a

vidhi ( command) to be performed ( saranam vraja , AtmAnam mayi

nikshipedh , AtmAthmeeya bharanyAsO hi Atma nikshEpa uchyate etc ) .

These two are the hitam .

 

Now lets look at the pre requisite for prapatti . One of them is the ananya

gatitvam ( no other resort other than Sriman NArAyaNA ) . This the

faculty of knowledge (jn~nam) that is needed. Also, the five angAs needs

to be known . With respect to prapatti , the statement jn~Anam results

in liberation means that once ananyagatitvam is achieved and the hitam

prapatti is understood (5 angAs etc ), then it leads to moksham wherein

one actually performs the act of prapatti by the mercy of a sadAchAryA.

 

Scriptures say nAma sankeertanam results in moksham , divya desa yAtrA

results in moksham , dip in sacred pushkarinIs result in moksham , contact

with bhAgavathAs results in moksham , residing at divya desam results in

moksham etc etc . All these things mean that it will make a jIvAtmA one

day to perform the hitam and attain moksham , because of such pious acts.

Thus if a person is devouted and performs such activities , its just a

matter

of time (few births probably ) for him/her to attain moksham . So the

statement as such that divya desa yAtrA leads to moksham is not false

since Sriman NArAyaNA guides that jIvAtmA to finally perform either

bhakti or prapatti and make it as the vyAjA for granting moksham .

 

Similarly, jn~Anam results into moksham . But the act of prapatti is not

the jn~Anam by itself . Goptrutva varanam is an angA of prapatti wherein

you have to ask Sriman NArAyaNA for granting the eternal kainkaryam

at Sri VaikuNTham . During bhara samarpanam, Sriman NArAyaNA is

pleaded to be present in the place of bhakti yogam . These type of things

during prapatti are "acts " and are different from the various knowledge

that one may have about even prapatti .

 

SwAmi Desikan in Srimad RTS points out the criticism of BhAshyakArar

over advaitin's mode of liberation based on the understanding of their

interpretation on "tattvamasi" . To those advaitins who claim that liberation

 

is obtained by mere avidhEya jn~Anam based on vAkya janyam ,

bhAshyakArar says that it is anAdharaNEyam due to upAsanAvidhi

vaiyarthyAdhigaL. SwAmi Desikan has already raised the very question

you have asked ( no one can be as predictive as swAmi desikan regarding

our mode of thinking ) and says that the answer is already given by

bhAshyakArar .

 

Thus prapatti is an act that is performed with 5 angAs ( jn~Anam etc

becomes a subset ) and not merely jn~Anam about Sriman

NArAyaNA's saving grace / His paratvam/ His soulabhyam . It

is not merely the seshatva anusandhAnam . The act of Atma nikshepa

etc has to be there .

>

> It was my understanding that in the performance of SaraNAgati, the

> most important aspect was "mahAviSvAsa", or supreme faith that

> the paramAtmA SrIman nArAyaNa will undoubtedly save the supplicant.

> mahAviSvAsa is just a unique kind of knowledge.

>

 

The most important angA of prapatti is mahAvisvAsam (supreme faith) .

But , that by itself is not prapatti . It is only an angA of prapatti .

But what is this mahA visvAsA ? It is the supreme faith on Sriman

NArAyaNA that He would grant moksham for the prapatti thus

performed ie. Supreme faith on the efficacy of prapatti . Mere knowledge

that Sriman NArAyaNA is highly merciful to protect and grant moksham

to those who surrender to Him, is not the mahA visvAsam . One has to

"surrender" ie. perform prapatti and while surrendering ( act of prapatti)

,

one should have this supreme faith . It is to be noted that " surrendering"

implies that all the modus operandi of prapatti in its entirety is

performed and it does not refer to a mere prayer / faith / falling at

His Lotus feet etc .

 

MahAvisvAsam as an angam of prapatti doesn't mean that one has to

leavedemigod worship and resort to Sriman NArAyaNA alone.

Infact, this abstain from demigod worship and resorting to Sriman

nArAyaNA alone is called as "ananyagatitvam" a pre-requisite

qualification for performing prapatti and is not an angam.

 

For performing any act prescribed in vedAs , faith (visvAsam) is needed.

But , heavy emphasis on faith for performing prapatti is prescribed

in sAstrAs because one will doubt it in various ways. In Srimad

Rahasya Traya sAram , SwAmi Desikan beautifully explains the various

doubts that shall arise in one's mind which will lead to one's lack

of mahA viswAsam. For instance naichyAnusandhAnam also when done

inappropriately will lead to this disaster of doubting prapatti ie.

" I am a fool , stupid . Has no qualification . King of Sinners. How can

Sriman nArAyaNA grant moksham , the greatest of all things one can

obtain, to such a sinner like me, for a simple act of prapatti ? ".

Well , this person hasn't understood the thiru uLLam of Divya Dampati at

all; he is just emotionally outpouring something. But that emotional

outpouring is not born out from the eye of sAstrAs . All devotion and

emotions should emerge from the sAstrAs for it is the only guide for a

baddha jIvAtmA . If that is not based on sAstrAs , then it is just some

blaberring based on aj~nAnam ie.ignorance .All bhagavad anubhavams

should arise out of the knowledge as perceived out of the eye of

sAstrAs.

 

In this above case, the devotee performing naichyAnusandAnam hasn't

understood a,b,c,d of prapatti . When Sriman NArAyaNA Himself promises

so many times that He would grant and in the past has done it for many ,

who is this guy to doubt even Lord ? In front of Lord's mercy , one's

sins are nothing .

 

SwAmi Desikan in general discusses five cases in which one would loose

mahA viswAsam ( similar to above ) and gives five reasons by which

he can strengthen his mahA viswAsam ( purushakAratvam of pirAtti can

NEVER be violated by perumAL ; etc ) .

 

Thus, MahA visvAsam is an important angA of prapatti . But it is not

the prapatti by itself .

 

--- to be continued ---

 

namo nArAyaNA

adiyEn rAmAnuja dAsan

anantha padmanAbha dAsan

sarvam sri krishnArpanamastu