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Prapatti
An article by Sri Karalappakam Anantha Padhmanabhan
Sriman nArAyaNA out of His great compassion towards the baddha jIvAtmAs propagates
vedAs and allied sAstrAs, which are the only way through which they can possibly know
about Him & the ways to reach Him. The ultimate and final essence of sAstrAs is that
Sriman NArAyaNA is the sarIrI and, all chit & achit are His sarIrA. This eternal sarIra sarIrI
bhAvA is composed of the following three things:
1. AdheyatvA (i.e. being supported by a sarIrI): Existence of the sarIrA(body) is due to
the sarIrI i.e. sarIrI supports the sarIrA. In other words, if sarIrI ceases to exist, sarIrA
also ceases to exist.
2. niyamyatvA (i.e. being controlled by a sarIrI): Not only that sarIrA derives its existence
from a sarIrI, it is also being controlled by the sarIrI. So, sarIrA acts as per the
will/desires of sarIrI.
3. seshatvA(i.e. existing for the pleasure of sarIrI): Not only that sarIrA is supported &
controlled by sarIrI, it exists only for the pleasure of sarIrI, i.e. sarIrI is sarIrA's
Master.
It is to be noted that the "sarIrI" needn't be physically present inside a "sarIrA". This is not a
condition to be met out for the sarIra-sarIrI bhAvA to hold good.
Thus Sriman NArAyaNA supports and controls all jIvAtmAs, and all the jIvAtmAs exist
purely for His enjoyment. Thus, the very essential nature (svaroopam) of a jIvAtmA is to
perform kainkaryam to Sriman NArAyaNA for His pleasure and performance of any other
activity doesn't conform to its nature. This implies that, baddha jIvAtmAs are like fish out of
water, suffering in the material world by not living according to their actual nature. Only in
Sri VaikuNTham can a jIvAtmA perfectly act according to its nature (svaroopam) without
any interruption. Realizing this great truth by the mercy of a sadAchAryA, a baddha
jIvAtmA becomes highly desirous of obtaining moksham and thereby reach Sri
VaikuNTham, the spiritual world beyond this material world, and perform uninterrupted
bhagavad anubhavam and kainkaryam to the Divya Dampati, with great bliss. This is just
like the ardent desire of a fish which is out of water (not according to its nature), to get into
the water (in accordance with its nature). Such highly glorifiable baddha jIvAtmAs are called
as mumukshus, whose only goal is the attainment of moksham. The mumukshu thus needs to
know about the means(upAyA) to fulfil his desire.
sAstrAs declare that Bhakti and prapatti are the only two means (sAdhya upAyAs) by which
the baddha jIvAtmAs can attain moksham, while the Divya Dampati are the Siddha upAyam.
NArAyaNA Himself, in Ahirbudhnya samhitA categorically declares:
"bhaktyA paramayA vA-pi prapattyA vA mahAmathe
prApyoham na anyathA prApyO mama kainkarya lipsubhihi"
NArAyaNA here clarifies that bhakti and prapatti are the only means & by no other means
will He grant moksham. So, all other processes like Bhagavad kalyAna guna Sravanam,
nAma sankeertanam, living at a Divya desam, bathing in pushkarinIs & sacred rivers etc
should culminate in either "bhakti" or "prapatti" for one to obtain moksham. So, it is not that
a highly devoted person would be deprived of moksham by Sriman nArAyaNA. Such a
devotee would be guided by Sriman nArAyaNA to end up with either "bhakti" or "prapatti"

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and thus its just a matter of time may be within that life time or in the next few births, that
he/she would obtain moksham.
In many Vedic literatures & in works of Sri Vaishnava AchAryAs, the term "Bhakti" is
usually associated with the term "Bhakti YogA", which is the meditation through ashtAnga
yogA on the kalyAna gunAs, divyamangaLa vigrahA etc of Sriman nArAyaNA with
unsurpassed love. "Bhakti" referred here is the continuous stream of knowledge which is of
the nature of uninterrupted memory and which is unbroken like the flow of a stream of oil.
This description is not be taken lightly. The intensity of the uninterrupted nature of
contemplation on Sriman nArAyaNA is the central focus of ashtAnga yogA. There are 32
Brahma vidyAs (i.e. upAsanAs) that are prescribed in the upanishads. A devotee performing
bhakti yogA will adopt a particular Brahma VidyA as the means (sAdhyaupAyA) for
attaining moksham. Due to lack of a proper word, the term "Bhakti" is also sometimes used
to imply "devotion" to Sriman NArAyaNA, which needn't be the "matured state of
jn~AnA" (i.e. "Bhakti" proper) expressed through ashtAnga yOgA.
The seven general pre-requisites for Bhakti YogA are:
1. VivekA (discrimination): Purification of body through proper intake of sAttvik food
etc.
2. VimOkA (freedom): abjuration of all desires other than to meditate on Sriman
nArAyaNA.
3. abhyAsA (practise): Practise worshiping the Lord with full enthusiasm (again &
again). This involves strict adherence to scriptures etc.
4. kriyA (work): proper adherence to the VarnAshrama dharmA mainly dealing with the
pancha mahA yaj~nAs (this makes only the dvijAs to be fit for starting "Bhakti
yogA").
5. kalyANA (auspiciousness): practise of virtues like truthfulness, integrity, compassion,
benevolence, ahimsA etc.
6. anavasAda: being without any despair due to dissappointment, completely forgetting
all past sorrows.
7. anuddharSa: absence of exaltation i.e. being in a state which is the optimal midway
between excessive joy & the absence of it.
The severe practise of karma & jn~Ana yogA can only bringforth the stage for performing
bhakti yogA. Jn~na yogA is the "self-realization" ("self" stands for jIvAtmA), whereas
"bhakti yogA" is "God-realization". So, "ashtAnga yogA" is performed for God-realization
i.e. for obtaining moksham.
Jn~Ani is a person who performs Bhakti YogA (God realization) & not jn~Ana yogA. The
person performing Jn~Ana YogA (self-realization) is known as kevalA. Jn~Ana YogA is the
constant meditation of the self i.e. jIvAtmA. It results in Atma sAkshAtkAram i.e. selfrealization. It is however important to note that a kevalA is fully aware of his swaroopa of
being subservient to Sriman NArAyanA. But a kevalA is neverthless firmly attracted by the
bliss derived in the meditation of his own self (with the understanding as servant of
nArAyaNA) & is unable to come over it & proceed further to meditate on ParamAtmA
Sriman NArAyanA. A kevalA's position is very much understandable since many a people in
this world cannot overcome even watching TV, cinemAs, sports etc which only have dry
hapiness (fully material; not spiritual). The bliss derived from the contemplation of the
"self" (jIvAtmA) would certainly be attracting a kevalA like a magnet. He attains

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"KaivalyA" wherein he attains the state in which he simply meditates on his own self (fully
self-realized state). From there he can continue further to perform bhakti yogA and attain
moksham.
After perfecting karma & jn~Ana yogAs one will start performing "bhakti yogA" (since
karma yogA by itself is integrated with jn~Ana yogA, bhakti yogA can be started after its
perfection also).
The perfection of bhakti yogA is through ashtAnga yogA which has 8 parts:
1. yama: self control & practise of virtues like ahimsA, non-covetousness, non
acceptance of gifts etc.
2. niyama: practise of purity in thought, word & deed.
3. Asana: adoption of proper posture & seat.
4. prAnAyAma: Control & regulation of breath alongwith the reflection on the meaning
of the mantrA like ashtAksharam.
5. pratyahAra: Withdrawl of mind & other senses from their out going tendencies.
6. dhAranA: fixing of the mind towards Sriman nArAyaNA. Depending upon the type of
upAsanA (out of 32 Brahma vidyAs prescribed in upanishads) one chooses, the
contemplation on nArAyaNA will vary.
7. dhyAnA: Continuous meditation on the divya mangaLa vigrahA, kalyAna gunAs etc
of nArAyaNA to the exclusion of all other objects. One must be almost sinless to
attain this stage of having deep and profound love towards Sriman nArAyaNA which
is the driving force for dhyAnA.
8. samAdhi: Final stage of concentration when the yogi attains the super-conscious state
of divine life & becomes united with Sriman nArAyaNA. There is "unity" & not
"identity". When the dhyAnA ceases, this communion (i.e. unity) with nArAyaNA
also ceases. In other words, eternal communion is not possible as long as the jIvAtmA
has connection with prakruti. The culmination of samAdhi is the attainment of
liberation (mokshA) & eternal union at Sri VaikuNTham.
Devotion in the form of nAma sankeertanam, Bhagavad ArAdhanam, Listening to the
avatAra leelAs of Sriman nArAyaNA etc aids one to have steady rememberance of Sriman
nArAyaNA. They by themselves doesn't constitute "bhakti yogA". Rather they are some
ways of expressing one's devotion & develop the "love" for nArAyaNA, thereby aiding the
process of ashtAnga yogA.
During bhakti yogA, the yogI will at first encounter the stage called "Para bhakti" wherein
his mind, thought & all sense organs are completly focussed on Sriman nArAyaNA. He does
only worship of nArAyaNA & meditation on Him & these are the only things that sustain
him. After severe practise of the ashtAnga yogic process, the yogi passes onto the next stage
called "para jn~AnA" wherein the thirst for the direct vision of Sriman nARAyaNA becomes
highly intense. Sriman NArAyaNA being pleased with his devotion gives the mental vision
of His divya mangaLa vigraha. This results into much more intense love & the yogI is mad
after communion with NArAyaNA. He cannot bear the separation even for a second & is
literally pleading with Sriman NArAyaNA constantly for the arrival of the eternal union with
Him. At right time, he attains the God-realization & enjoys the divine company of nitya
soorIs & muktAs at Sri VaikuNTham in serving Sriman NArAyaNA uninterruptedly.
Obviously this process is out of question in this age of kali. Likes of vashistar, vyAsar, sukar,

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jada bharadar, Bheeshmar, nAthamunigaL are the capable persons for performing such
contemplation with deep & unsurpassed love towards Sriman NArAyaNA. Thus, prapatti is
the only way out.
The second upAyA Prapatti (i.e. SaraNAgathi alias Bhara nyAsam) as nyAsa vidyA is
enshrined in upanishads and can infact be performed by anyone irrespective of age, sex,
caste etc. Its modus operandi is explained in a detailed manner in Ahirbudhnya samhitA,
Lakshmi tantrA & other pramAnams. IthihAsa purAnams also have lot of references to
prapatti. Ofcourse, AzhwArs advocate Prapatti. Similarly, Sriman nArAyaNA advocates
prapatti especially in His varAha avatAram, RAmA avatAram and KrishNA avatAram
through the respective charama slokams. Not satisfied, He in His most merciful
archAvatAram also advocates prapatti through His varada hastham, as in Thiruvinnagaram
(Than oppAr illappan alias oppiliappan) and Thirumalai (SrInivAsan).
The greatness of Sri Vaishnava sampradAyam is that, Sriman nArAyaNA in His archA
avatAram as PeraruLALan (kAnchi varadan) also advocated prapatti by His divine answers
to Bhagavad RAmAnujA through Thiruk kachi NambigaL. Sriman NArAyaNA did not want
to merely be a preacher of prapatti. His mercy is so unbounded that He as MAlolan of
Ahobilam initiated a paramabhAgavathA into sannyAsa AshramA and ordered him to
propagate the most glorious prapattimArgA in each and every village and He Himself
accompanied the AchAryA to all the villages, inorder to accept the prapatti of baddha
jIvAtmAs. That parama bhAgavathOthamA was none other than the illustrious Sri Adivan
Shatakopa Yateendra MahAdesikan, the first jeeyar of Sri Ahobila Mutt the 6th centenary
celebrations of which is going to be celebrated in a very grand manner by adiyEn's
AchAryan and the current AzhagiyaSingar Sri Lakshmi Nrusimha Divya pAdukA sevaka
Srivan Shatakopa Sri NArAyana Yateendra mahAdesikan, only because of whose divine
katAksham can adiyEn be even considered as a worthwile object. The forthcoming
celebration at Ahobilam for sure is going to be eulogized by even all the muktAs and
nityasUrIs, as a great event in the history of Sri Vaishnavam.
SwAmi Desikan explains that Prapatti is neither a mere faith in the saving grace of Sriman
nArAyaNA nor a mere prayer to Him for protection/moksha. Prapatti doesn't mean merely a
surrendered life in this world, centred around serving Sriman nArAyaNA. Prapatti
encompasses all of this & is much much more. Though "SaraNAgathi" is in general used for
denoting "surrender", what all things that needs to be fulfilled in that surrender which is
performed only once for obtaining moksham, is very important.
The greatest burden (Bharam) for a baddha jIvAtmA is "bhakti yogA" because Sriman
nArAyaNA would only grant moksham to a perfectionist of bhakti yogA. Though the
jIvAtmA wishes to meditate continuously on nArAyaNA, it is not able to do so primarily
because of its karmA. Also, not all are eligible for Bhakti yogA. Only dvijAs can start
performing it. Moreover, one cannot be sure of the number of future births that is needed to
be taken while adopting bhakti yogA, since the prArabdha karmA (that which has started to
yield its effect) is not destroyed.
Neverthless, a mumukshu (one desirous of moksham), who has the burden of bhakti yOgA
seeks moksham. So, during prapatti, Sriman nArAyaNA Himself is pleaded to be present in
the "place"(sthAnA) of bhakti yOgA and give the fruit of Bhakti YogA i.e. Sriman
nArAyaNA is pleaded to attain the level of "pleasing" He will obtain if one approached Him
through "Bhakti yOgA", which will make Him grant moksham to the mumukshu. Thats why,

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Prapatti is also known as BharanyAsam. The main qualifications for a mumukshu to adopt
prapatti are:
1. Akinchanyam: Destituteness which may result either due to one's lack of mental and
physical strength to adopt bhakti yogA OR lack of requisite knowledge from sAstrAs
OR Prohibition by sAstrAs regarding the adoption of Bhakti yOgA OR Inability to put
up with any delay in attaining mokshA.
2. Ananyagatitvam: Seeking the Supreme Lord Sriman NArAyaNA as the sole refuge
with complete aversion to all fruits other than mokshA. This implies that one shouldn't
resort even in his/her dream to a demigod like BrahmA, ShivA etc.
Prapatti, which is also called by different names such as (Atma) nikshEpa, nyAsA,
SannyAsA and tyAgA has the following five angAs (accessories).
1. Anukoolyasya Sankalpam: Determination to perform whatever is pleasing to Sriman
NArAyaNA. Since sAstrAs are His divine commands, one should be firm in one's
mind to perform what they are being ordered to do so (like SandhyAvandanam,
Bhagavad ArAdhanam etc), which will thus be pleasing to the Divya Dampati.
2. Pratikoolyasya Varjanam: Avoidance of acts that are displeasing to Sriman
NArAyaNA. So, one one should abstain from acts that are prohibited in sAstrAs. For
example, one shouldn't either eat egg, meat, onion, garlic etc OR drink alcohol, tea,
coffee etc; one shouldn't eat rice during ekAdasi etc.
3. KArpanyam: Feeling of utter helplessness. One should cry in front of Sriman
NArAyaNA for his inability to perform Bhakti yOgA and should be fully aware of the
fact that he/she cannot attain moksham by their own efforts. Utter dependence on the
mercy of the Divya Dampati is needed.
4. MahA VisvAsam: Intense faith that Sriman NArAyaNA will certainly grant moksham
for the prapatti performed, eventhough one has committed countless sins. This
complete faith on the saving grace of the Lord i.e. on the efficacy of prapatti is very
difficult to obtain because of various reasons. But inorder to obtain mahA visvAsam,
one needs to have absolute faith in sAstrAs and the words of Sriman NArAyaNA and
AchAryAs, which unanimously glorify prapatti as a supreme upAyA. Extensive
knowledge in various fields of sAstrAs wouldn't neccessarily yield this supreme
unshakable faith. Only by the mercy of a sadAchAryA can one obtain mahA
visvAsam, the most important angA of prapatti.
It is also very important to understand that lack of mahA visvAsam doesn't mean that
one is either doubtful about the authority of vedAs or skeptical about the supremacy of
NArAyaNA OR skeptical about the existence of Sri VaikuNTham etc. If one doesn't
even recognize Sriman NArAyaNA as the supreme unparalleled Lord, then his/her
prapatti won't be accepted by the Lord in first hand. The mahA visvAsam here is
regarding the faith in the efficacy of prapatti which can be strengthened by
contemplating upon the efficacy of purushakAratvam (recommendation) of pirAtti,
eternal sesha-seshi bhAvA existing between jIvAtmA & paramAtmA, Soulabhyam &
Sowseelyam of Sriman NArAyaNA, He being the Sarva Saranyan and SaranAgata
Vatsalan etc.
5. Goptrtva Varanam: Begging Sriman NArAyaNA for offering protection. This is the
prayer to the Lord for granting mokshA, wherein one pleads with Him, the sole refuge,
to be present in the place (sthAnA) of bhakti yogA and grant its fruit of moksham to an
akinchanA like himself/herself.

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Performance of prapatti is done with sAthvIka tyAgam, similar to how one performs
sAthvIka tyAgam before and after a kainkaryam. The three components of the sAthvIka
tyAgam are:
1. Kartrutva tyAgA: One should shed the doership attitude and realize that Sriman
NArAyaNA is the actual doer, since it is the ocean of His dayA that is responsible for
one to perform the act of prapatti.
2. MamatA tyAgA: One should give up the thought of "mine" while performing
prapatti. It is also done for the pleasure of Sriman NArAyaNA.
3. Phala tyAgA: One should give up the thought that the fruit of performing prapatti
belongs to him/her and realize that the fruit of Prapatti also belongs to Sriman
NArAyaNA.
One is completely wrong if he/she thinks that they by themselves performed prapatti (i.e.
doership ego is still there). One cannot say "I performed prapatti to perumAL", since this
defies kartrutva tyAgam. Actually, it is by the mercy of the Divya Dampati that one is made
to perform prapatti. So, one with proper understanding of prapatti will say either "Divya
Dampati by their mercy has made adiyEn to perform SaraNAgathi and granted moksham"
OR "AchAryA out of his great compassion made an akinchanan like adiyEn obtain
moksham" etc. This is the essence of kartrutva tyAgam.
The performance of prapatti is for the pleasure of Divya Dampati. The fruit of prapatti is the
eternal kainkaryam to the Divya Dampati, which is done for their pleasure. So, if Sriman
NArAyaNA tells a mumukshu 'x' that He would grant moksham simply because 'x' wanted it,
then also 'x' shouldn't accept it. 'x' accepts the moksham only if Sriman NArAyaNA awards it
out of His own pleasure and not simply because 'x' wanted moksham. Though a mumukshu
sincerely wishes to be in accordance with his (jIvAtmA's) svaroopam by performing the
kainkaryam eternally to the Divya Dampati at Sri VaikuNTham, its upto the Divya Dampati
to grant it out of their own pleasure and a mumukshu while performing prapatti should not
have ego in this aspect also. This is the essence of mamatA tyAgam and phala tyAgam.
Ofcourse, Sriman NArAyaNA's vratam (vow) is to grant moksham to those who perform
prapatti unto Him and the Divya Dampati will be very happy to grant moksham to such a
mumukshu.
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

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(end). SwAmi Desikan beautifully portrays the state of a prapannA while performing prapatti
in the best & unparalleled heart melting pAsuram:
ninnaruLaam gathi anRi maRRonRillEn
nedung kaalam pizhai seytha nilai kazhinthEn
unnaruLukku inithaana nilaiyuganthEn
un saraNE saraNennum thuNivu pooNdEn
manniruLaay ninRa nilaiyenakkuth theerththu
vaanavartham vaazhchcithara variththEnunnai
innaruLaal iniyenakkOr baramERRaamal
en_thiru maaladaik kalangoLennai neeyE.
--Amritha Swathini #31
"With no refuge other than Your grace,
abandoning my ageless erroneous ways,
committing to the way that will please you,
resolving that your lotus feet are the only means,
I surrender unto your lotus feet with the hope that you will
save me from the darkness that has stood by me,
and deliver me the life of eternal angels,
with your beautiful grace, release me from the burden for salvation,
accept me as your ward, the consort of Sri."
The actual performance (angI) of prapatti is composed of the following three acts:
1. Atma samarpanam (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

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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 (i.e. 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

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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
(i.e. 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

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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