Differences between Bhakti & Prapatti- Sri Velukkudi Krishnan
From the Bhakti List Archives
• January 26, 2002
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. -------------------------------------------------------------- - SrImate rAmAnujAya namaH - To Post a message, send it to: bhakti-list@yahoogroups.com Archives: http://ramanuja.org/sv/bhakti/archives/ Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
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