Philosophy of Ramanuja-Prapatthi

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Section 5- Prapatthi

 

Prapatthi is the alternative path to mukthi prescribed for those who lack the ability to follow bhakthiyoga, which requires knowledge, will and patience. Thus it is given the status of a yoga and called praptthiyoga. The path of prapatthi or surrender is shown by the Lord Himself in Gita by the charamasloka, `sarvaDharmaan parithyajya maam ekam SaraNam vraja,' which summons the whole world of jivas offering them mukthi.

 

Prapatthi is also known as nyasavidhya and is included among the brahmavidhyas outlined in the upanishats. Prapatthi preserves all the essential requisites of bhakthi but excludes the more rigorous disciplines of bhakthi such as the ritualistic worship and other accessories laid out by the sastras. The only requisite of prapatthi is a change of heart which makes one believe that the Lord is all for him vaasudhevassarvam ithi, and absolute faith in the Lord as his protector, the staunch faith in the mercy of the Lord which is unconditional irrespective of one's unworthiness due to the sins committed in the past lives and this.

 

Prapatthi is an act of self surrender, which requires shedding of ego and responsibility and also to be responsive to the grace of the Lord. After surrendering oneself the prapanna feels that he is not the doer but only carries out the wish of the Lord as he does all actions as the service to the Lord. Responsiveness to grace consists in accepting whatever accrues as the result of his actions as the grace of the Lord. The emotion is akin to bhakthi in as much as the prapanna is also a bhaktha since he loves the Lord for Himself but a bhaktha remains separated from the Lord even if it is only to enjoy doing bhkathi but the prapanna has a sense of belonging to God as a sesha. The sesha seshi bhava is uppermost in prapatthi.

 

Thus Prapatthi is the free act of absolute self surrender. The prapanna seeks the grace of the Lord and the mercy of the Lord lifts him up and makes him deserving it. This is an example how a small effort produces great effect.

 

Desika outlines the principles of Prapatthi in his nyasadhasaka thus,

 

Svaamin svaSeasham svavaSam svabharathvena nirbharam

Svadhattha svaDhiyaa svaarTham svasmin nysayathi maam svayam

 

The meaning of this sloka is that the Lord makes the prapanna His Sesha, under His control and bestows the knowledge of Himself and assumes all responsibilities to protect him.

 

Desika also explains about the method of prapatthi and the characteristics of a prapanna by two slokas.

 

Aham madhrakshanabharaH madhrakshaNaphalam thaThaa

Na mama SreepatheH eva ithi aathmaanam nikshipeth buDhaH

 

Nyasyaami akinchanaH Sreman anukoolo anyavarjithaH

viSvaasapraarThanaapoorvam aathmarakshaabharam thvayi

 

Prapatthi is of three kinds. First is svaroopasamarpaNa, in which the self is surrendered with the attitude "My self is not mine but of Sreepathi," Na mama SreepatheH eva. Second is the attitude "the responsibility of protecting me is His," madhrakshanabharaH SreepatheH eva. The third is " the fruit of protecting me is also His," madhrakshaNaphalam thaThaa. The first sloka explains this.

 

The second sloka illustrates the five accessories of prapatthi. It means,

"I am unable to follow any other path, akimchanaH, and have absolute faith, viSvaasa, that You alone can save me, I always do what pleases You, anukoolah and avoid what does not, anyavarjithah. Therefore with prayer, viSvaasapraarThanaapoorvam that You must be my saviour, Sreeman, I place the whole responsibility of my protection in You, aathmarakshaabharam thvayi nyasyaami.

 

 

The five accessories as illustrated by the sloka are,

1. Helplessness of the prapanna- akimchanathvam

2. Great faith in the Lord that he alone can protect- mahaaviSvaasam

3.To do only what pleases Him-aanukoolyasankalpam

4.To avoid what is not accepted by Him- prathikoolyavarjanam

5.Pray to Him to be the saviour-gopthrthvavaraNam

 

The perfect example of saranagathi can be seen in the episode of Vibheeshan saranagathi from Valmiki Ramayana.

 

Vidheeshana was described by Valmiki as dharmathma through out the epic which shows that his aanukoolya sankalpam. He left Ravana after advising him many times because he was a dharmathma and could not side with adharma. This is prathikoolya varjanam. When he came to Rama he informed the vanaras, ` thyakthvaa puthraamscha dhaaraamscha raaghavam saraNam gathah, I have left my sons and wives and came to Rama who is my only refuge. This is gopthrthva varanam. He expresses the great faith that Rama would accept him by leaving off everything, which shows his akinchanyam and coming to him. This is mahaavisvaasam. Finally on seeing Rama he says, bhavdhgatham me raajyam cha jeevitham cha sukhaani cha, I surrender to you my kingdom, life and happiness which is bharanyaasa. Thereafter he lives only to do service to Rama which illustrates the sesha seshibhava of visishtadvaita. Hence Ramayana is deemed as saranagathi veda according to vaishnava doctrine. Through out Ramayana we see Rama as Saranya or saviour to those who approached him and gave refuge to all, man ,bird and beast. He gave refuge to the rshis of dandakaaranya, and even to kakasura who committed an unforgivable offence but in vibheeshna saranagathi the principle of prapatthi is displayed in full.