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Re: Article by Sri TA Krishnamacharya Swami

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TCA Venkatesan • April 30, 2002 


Dear Sri Mani and others,

First thing I wanted to point out was that it was a
translation of an article, but the words used were
mine, without any approval from Sri TAK Swami. So, 
it is possible that I have misinterpreted what the
author had intended. Having said that, let me 
answer Sri Mani's point.

I do not want to go deep into the interpretations
on Bhakti and Prapatti as it is a topic in itself.
However, we do need to understand what the term
Bhakti means and what is the context in which I had
used it.

For ease of understanding I will use the terms
Bhakti yoga and Bhakti marga. The Bhakti that is
refered to in the Sastras is Bhakti yoga. This is
one of the highest forms of approach to the Lord
as was practised by highly evolved souls such as
Rishis. This is the constant remembering of the
Lord through manas, vak and kayam without any
break whatsoever. There was also the Bhakti 
practised as sheer love for the Lord as shown by 
the Azhvars. Our acharyas have placed this above 
that of the Rishis. There are other paths shown 
to reach the Lord such as Gnyana Yoga and Karma 
Yoga. 

Bhakti marga on the other hand is what most of
us practice which is the daily upAsana, following
rituals, going to the temple, etc.

To address your query, is Prapatti separate from
Bhakti yoga - I think it is. Is it separate from
Bhakti marga - I don't think so. The jeevan having
done prapatti continues on in the path of Bhakti
marga in praising and living his remaining life
for the Lord.

You seem to imply that taking refuge in the Lord 
as part of the Bhakti yoga is to be considered as 
the same as Prapatti. It is my understanding that 
this is not the case. Prapatti defined as a separate 
path shows complete and abject surrender with the
knowledge that there is nothing further needed
on the part of the jeevan to do to reach Him,
at the end of that life itself. Bhakti yoga is 
something that is expected to be constantly 
practised through many lives, even after taking 
refuge, before moksha is attained. 

One final point. There appears to be a constant
refrain that while Bhakti yoga is a very 
difficult path, Prapatti is an easy method of
reaching Him. From my limited understanding, this
appears as incorrect. The requirements for a 
prapannan appear to be very stringent which 
perhaps many do not follow. As an example,
consider the quality of maha vishvasam. Is it
easily practised? It is perhaps this understanding 
of our inabilities that led Him and other acharyas 
to allow acharyas to intercede on behalf of jeevans 
in the performance of prapatti.

Please note the above ramblings are entirely an
exhibition of my poor knowledge and as such are
subject to criticism and corrections.

adiyEn madhurakavi dAsan
TCA Venkatesan
http://www.acharya.org


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