Differences between Bhakti & Prapatti- Sri Velukkudi Krishnan

[Guest guest]

Dear Bhagavatas,

Adiyen saw a question on bhakti and prapatti a few days back. Learned

members would have replied already. Adiyen would like to add a few more

lines to that.

 

Bhakti is the path of devotion. It is meditating towards the lord,

longing for his union, lamenting on his separation, doing as much

service as possible to his pleasure. Karma and gnana are ancillaries for

bhakti. Bhakti is a "upAya" - "means" to reach our Lord. Bhakti is

sAdhya upAya - achieved by our efforts or even known as pravritti marga

- endeavouring in action. Bhakti as a upAya is known as sAdhana.

 

Prapatti - is "absolute surrender" to the lotus feet of Sriman Narayana.

In other words having faith that Sriman narayana's lotus feet is the

upAya (means). Prapatti also known as nyAsa or saraNAgati is siddha

upAya - ie "means" that is pre existing and not achieved by our efforts

(unlike bhakti). This is so because the lotus feet is not achieved or

created by our efforts. It is already existing and ever waiting to

respond. This is nivritti marga - abstaining from action - abstaining

from doing anything as means for liberation other that requesting and

accepting the Lord as the means. Reference for Bhakti - manmanA bhava.

gItA 9th chapter last sloka. Reference for prapatti - tvamEva upAyabhUtO

mE bhava iti prArthanA mati: saraNAgati:. For easier understanding let

us draw a chart differentiating bhakti and prapatti.

 

Bhakti

Prapatti

1. sAdhya upAyam

siddha upAyam.

2. pravritti margam

nivritti margam

3. Only a select few can practice - those who are eligible for Vedas.

Anyone including animals can surrender.

4. Gives mOksha after burning out the prArabdha karmas which might take

many births. Gives mOksha at the end of that birth in which one

surrenders.

5. to bear fruit, one has to meditate towards the Lord till the last

moment. Once surrendered there is no need to

think of him in the death bed.

(there is a need for antimasmrti)

(no need for antimasmrti)

6. expects karma and gnana as ancillaries (anga) to bear fruit.

Does not expect anything as it is the will of the Lord

7. Bhakti is acit (non sentient)

prapatti is absolutely cit (sentient) as it is the Lord himself.

8. expects some other than itself to give the fruit (Lord has to give)

Itself gives the fruit (as prapatti is Lords will which itself gives the

fruit)

9. Atma swarUpa viruddham - not a right mean considering the absolute

slavery Atma swarUpa anugunam - the right mean

considering the absolute slavery

nature of jIva. As bhakti casts some independence on him which is

not Atmas nature nature of jIva. No independence on the jIva.

10. Not a fitting means for the great fruit mOksha which we get, as this

is acit fitting means for the great fruit mOksha

which we get, as this is cit.

 

Interestingly, a bhakta also performs prapatti and a surrenderer also

practices Bhakti. Why so ?

 

To practice Bhakti, one has to be cleansed of all his papa karmas. Since

our papas are countless, the prayascittams are also countless, which is

almost impossible considering our finite life and knowledge. So in lieu

of prayascittams a bhakta performs prapatti. The fruit for this

surrender is cleaning the karmas. Then on Bhakti is born and further

leads to liberation. This is called anga prapatti (ancillary to Bhakti).

 

A surrenderer after performing prapatti has to spend his life time in

the service of his master. To generate more interest, to sing His glory,

to chant His divine names and to enjoy His nearness , the surrenderer

uses Bhakti as a medium. Bhakti here is used as a means to enjoy and

experience the Lord. Not as a means for liberation.

 

For a bhakta, Bhakti is the means for liberation but prapatti is

ancillary for clearing karmas.

For a prapanna, Lord's feet is the means for liberation , but Bhakti

helps in furtherance of his service.

 

Bhakti is a mixture of action and meditation. Prapatti is a pure state

of mind. A prapanna possesses the following : makes up his mind to do

what pleases His master, not to do what displeases His master, absolute

faith that He would protect, to seek Him alone as the protector, reveal

his inability and meekness, and lastly submit oneself. Bhakti is easy to

conceive and understand but difficult to practice, prapatti is easy to

do but difficult to conceive understand or digest as a concept.

 

A hagiology for prapatti : Once Swamy ParAsara bhatta along with his

disciple was going through a forest . He had to stay that day at a

hunter's place. In the evening the hunter returned and was looking very

hungry. Bhattar enquired whether he could not hunt any animal or bird

that day. Hunter replied : "O knowledgeable ! I caught a small rabbit

and was returning home happily. The mother of that rabbit saw this and

stood before me with pleading eyes. I felt pity and let the small rabbit

go. So I am hungry". Bhattar on hearing this fell unconscious. After a

while he got up and said "neither the mother rabbit knew saraNagati

sastram, (it did not chant dvayam, it did not say nivEdayata mAm

kshipram like vibhIshana), nor the hunter knew the characteristics of a

protector, (does not know sarva dharman paritryajya mAmEkam saraNam

vraja or abhayam sarvabhUtEbhyO dadAmi). Neverthless without a word

being uttered a prapatti has borne fruit here. " So it is not words or

actions that matter in prapatti, but the mental make up- the pleading

gesture - feeling of a destitute - absolute faith on Him that is

important.

[Guest guest]

Pranams Sriman Vijay

 

Could you please explain more on point 5.

 

Till now I was under the impression "anthima smaran"

is important and even if we do not think Him

throughout our life, because of Prapatti Lord will

make us remember at the very last moment. (Like

Ajamilan and like "Bharatha Rishi" who lost his tapas

because of deer).

 

Pranams once again

raji sridhar

 

> 5. to bear fruit, one has to meditate towards the

> Lord till the last

> moment. Once surrendered

> there is no need to

> think of him in the death bed.

> (there is a need for antimasmrti)

> (no need for antimasmrti)

 

 

 

 

 

Great stuff seeking new owners in Auctions!

http://auctions.

[Guest guest]

SrI:

SrImathE Ramanujaya namah:

Dear Smt Raji Sridhar,

 

Your active participation is amazing and is greatly appreciated.

What you mentioned about remembering the Lord at the final moment is

applicable for bhakti yOgam. For one who has performed prapatti (Sarangathi)

at the feet of the Lord in lieu of Bhakti Yogam, the final remembrance is

NOT required. It is not told by us. It is told by the Lord Varaha to BhUmi

PiraaTTi and also by Lord PerruLALan- Varadarajan of Kanchi to Thirukkacchi

Nambhi as decribed below:

 

Thirukkacchinambhi is the one who asked (on request from RamanujA) Sri

Varadaraja PerumAL and obtained from Lord Varadaraja the famous ' Six Words

' and passed them on to RamanujA. He (Nabhi) was repotred tp have been in

talking terms with PerumAL when he used to Thiruvaalavattam (fan- visiRi)

kaimkaryam.

The six words are: (as told by Lord Varadarja Himself to NambhigaL)

 

1 ahamEva Parathvam. I- "Lord Narayana" is the Paramatma.

2 dharsnam bhEda Eva cha. :Individual souls are different from

Paramatma.

3 upAyEshu prapatthisyAth- Prapatti (SaranAgathy- Complete Surrender) is the

means to attain mOksham.

4 antima smruthi varjanam- Last remembrance of the Lord on the death bed is

NOT necessary.

5 DhEhaavasaanE mukthisyAth- mOksham can be obtained the moment one

(prapannan) lays off the present mortal body

6 PoorNaachaarya smaashrayam- MahApoorNar (Periya Nambhi) is the

AchAryan for RamanujA, under whom RamanujA should take refuge. (meaning:

AchAryan alone is the REFUGE……)

 

Trust it clarifies.

Regards

AchAryan ThiruvadigaLE SaraNam

Namo Narayana

aDiyEn

=================

Pranams Sriman Vijay

 

Could you please explain more on point 5.

 

Till now I was under the impression "anthima smaran"

is important and even if we do not think Him

throughout our life, because of Prapatti Lord will

make us remember at the very last moment. (Like

Ajamilan and like "Bharatha Rishi" who lost his tapas

because of deer).

 

Pranams once again

raji sridhar

 

 

_______________

Send and receive Hotmail on your mobile device: http://mobile.msn.com

[Guest guest]

Dear Smt Raji:

I just posted Sri vElukkudi Krishnan's article since he had some problems.

Sri mAdhavakkaNNan has beautifully quoted perumAL's words themselves. Lets

do some AzhvAr anubhavam...

 

anthima smaraNam is not necessary for a prapannan. In fact if we specify

*anything* (other than the Lord's thiruvadi) as a necessity, then the basic

concept of prapatthi gets violated. That is the innate beauty of prapatthi.

As Sri Velukkudi Krishnan explained, it is a state of mind where you have

totally surrendered with mahA visvAsam.

 

Our dear periyAzhvAr says (in paththAm thirumozhi):

eyppu ennai van^dhu n^aliyum pOdhu

an^gu Edhum n^aan unnain^inaikka mAttEn

appOdhaikku ippOdhE solli vaiththEn

aran^gaththu aravaNai paLLiyAnE!

 

Hope this explains.

adiyEn

-Viji

(Vijay Triplicane)