E Book
on
K : Bhakthi and Prapatti
by
Anbil Ramaswamy
1
01: Importance of Bhakti
=======================================================
Here is a Slokam containing an imaginary conversation between a Bhakta and Bhagavaan on the
qualifications needed for a Jiva to secure the grace of the Lord.
The Jiva challenges the Lord to explain why the Lord chose to bless a few who seemed to lack
qualifications and the Lord is seen to explain.
Vyaadhasya aachaaram?
Dhruvasya vaya?
Vidyaa Gajendrasya kaa?
Kim Jaathi: Vidhurasya?
Yaadhava-patEh Ugrasya kim pourusham?/
Kubjaayaam kamaneeyatha?
Yadhi na chEth kim vo SudhaamO dhanam?
Bhakthyaa tushyati kEvalai: na tu guNai:
Bhakti priya: KEsava: //
1. Jiva: Oh! Lord! What qualification in a Jiva is needed to secure your grace?
Lord: A lifelong blemish-less character and conduct.
2
2. Jiva: Why did you bless Valmiki, a hunter who lived by killing other living beings and eating their
flesh? (Vyaadhasya aachaaram?)
Lord: True. He had a past that way. But once Sage Narada initiated him, he turned a new leaf in
life and became austere and blemish-less for a long long time.
3. Jiva: If this were so, why did you confer your grace on Dhruva who was just a child and cannot
be said to have led such a “lifelong adherence to character” extolled by you. (Dhruvasya vaya?)
Lord: Just because he acquired knowledge of Tattvas and became intensely devoted to me while
being so young.
4. Jiva: But, what kind of learning and knowledge did Gajendra have, being just an animal
incapable of knowing Tattvas? (Vidyaa Gajendrasya kaa?)
Lord: May be. But he was born in the highest class (caste) among animals.
5. Jiva: If being born in the highest class (caste) is the criterion, to what caste did Vidhura belong
to deserve your grace? (Kim Jaathi: Vidhurasya?)
Lord: He was an unmatched warrior and his valor earned my grace.
6. Jiva: If valor is the criterion, how come you blessed the Yaadhava king Ugrasena, who while
confronted turned his back and ran away from the battlefield? (yaadhavapatEh Ugrasys kim
pourusham?)
Lord: He had an extremely handsome and fascinating personality.
7. Jiva: If beauty can secure your grace, what beauty did Kubjaa have? She was an ugly stooping
hunchback and you stooped to bless her too! (Kubjaayaam kamaneeyatha?)
Lord: She was a very rich lady with enormous wealth in her possession.
8. JIva: If being rich is a qualification, what did Sudhama (Kuchela) possess to deserve your
grace? (Yadhi na chEth kim vo SudhaamO dhanam?)
Lord: Did you notice that in all the above cases mentioned by you, they had all one thing in
common - an unsullied loving devotion and dedication to me? Know that Kesava is
pleased with Bhakti and the other qualifications are merely accessories to Bhakti.
(Bhakthyaa tushyati kEvalai: na tu guNai, Bhaktipriya: KEsava:)
The bottom line is that absolute and unconditional devotion to the Lord is “REALLY” the
qualification for Lord’s grace more than anything else which can at best be accessories.
(This was narrated by swachandam Dr. Anantha Narasimhachariar Swami, Srikaryam of H.H.
Paravakkottai Gopala Desika Maha Desikan, Poundarikapuram Swami Asramam in a private
conversation with him during Sathabhishekam celebrations of asmad Acharyan at Srirangam – in
March 2001)
3
Brief Notes on personalities mentioned in the above write up
Valmiki (2): was a hunter but became a Bhakta of Sri Rama after his meeting with Sage
Narada.
Dhruva (3): Slighted by his stepmother, he turned out to be a great Bhakta of Narayana
Gajendra (4) Indradhyumna born as an elephant but remained to be Bhakta of Sriman
Narayana; was caught by a crocodile while plucking flowers for submission to PerumAL.
Vidhura (5) Born to a low caste palace maid but was an intense Bhakta of PerumAL.
Ugrasena (6) Jarasandha, the mighty but cruel King of Magada conquered and captured all the
neighboring kings. He wanted to perform a Yagna in honor of Paasupatha where he was to
sacrifice the heads of his captive kings. He invaded Mathura King Ugrasena who fled and went in
exile. Jarasanda took a fancy for Ugrasena’s son, Kamsa whom he helped not only in
overthrowing his father but also gave his two daughters (Asti and Prapti) in marriage to him.
Ugrasena, however, remained a Bhakta of Perumal.
Kubjaa (7) A hunchbacked woman from Mathura called Trivakra (meaning one who is bent in 3
places in her body). As usual, she was carrying sandal paste to offer to Kamsa. Krishna asked her
to spare some paste. She readily gave him. Pleased, Krishna pressed his toes on her feet and
placed a finger of both his hands under her chin and raises the fingers, which straightened her
body. Kubja turned in a beautiful woman. It was her Bhakti to Krishna that earned her this boon.
Sudhama (Kuchela) (8) He was also known as ‘Kuchela”. He was a classmate of Krishna in
Sandeepani’s school. He was extremely poor but led an austere life. He could not feed his
numerous children. His wife persuaded him to seek the help of Krishna for relief. He went to
Krishna but did not ask for any favor. Krishna snatched a small bundle of flattened rice that he
had brought to offer to Krishna. After showering usual courtesies, Krishna, however, bade him
farewell and sent him away empty-handed. To his surprise on reaching home, Sudhama found his
hut turned into a huge palace, his wife and children bedecked in finest clothes and jewelry – but
he himself remained as austere as ever. It was due to his Bhakti to Krishna that did not seek
any favors in return that was responsible for his sudden burst of prosperity.
4
02: Importance of Prapatti
========================================================
• What is the purpose of life?
• Are there any goals to be achieved?
• Does life consist only of the routine of eating, mating, dating, and muting that lies between birth
and death?
• Is there anything beyond what meets the eye?
• What are the objectives of life here?
• Where do we go from here?
• Quo Vadis?
All religions in the World have one thing in common, namely, recognition of the stark fact of hunger
(Pasi) , disease (PiNi) , senility (Mooppu) and other sorrows (Thunbam) that abound in life and a quest in
not only finding a solution to these problems but also to avoid the inevitable death. They have arrived at
the conclusion that there is no solution other than surrendering ourselves at the feet of Almighty God.
Before others could even think of finding out this solution Hinduism had classified and labeled the four-
fold objectives viz. Dharma, (Virtue- Duties and obligations) Artha, (Success, Wealth), Kaama (Hedonic
pleasure) and Moksha. (Liberation, salvation) They are called the 'Purusharthas' – “Objectives of human
existence.
It can be noticed that the secondary objectives of Artha and Kaama have been adroitly sandwiched
between the primary objectives of Dharma and Moksha. This is to indicate that human life, while no
doubt progressing towards death and therefore its primary objective should be to seek release from
'Samsaara', so long as one is destined to live in this world. Artha and Kaama are not taboo and can be
enjoyed but regulated by Dharmic principles consistent with law, justice, customs, traditions, heritage,
ethics, morals and manners - in the same way as they talk of “justice being tempered with mercy”
As for the ultimate objective viz., Moksha, which refers to deliverance, liberation, freedom, release,
escape, salvation, fulfillment and realization, the eternal truths expounded in our scriptures stand non-
pareil to any religious literature in the world. And, the world is slowly but steadily recognizing this fact
and has begun to look forward to India with awe and wonder.
Our scriptures prescribe two means, namely Bhakti and Prapatti as the means to attain Moksha.
The Lord clearly indicates this:
Bhaktyaa Paramayaa vaapi prapathyaa vaa mahaa munE:/
Praapyoham na anyathaa praapyO mama kainkarya lipsbhi://
Of the two, Bhakti yoga is difficult to practice what with one or the other of the strenuous 32
Vidyas in 'Thailadhara' nature with an intensity upgraded from Para Bhakti to Para Jnaana to
Parama Bhakti and even so, it can secure Moksha only to those qualified to practice it and only
when all karma is obliterated by attrition - a process that can take even an interminably long time
- may be over several births.
5
Thus, for the mumukshu (one desirous of Moksha) assuredly and without delay, the only easy
way is that propounded by Lord Krishna in Bhagavad Gita 18 / 66 in the Charama sloka viz.,
Prapatti:
Prapannaaath anyEshaam na disati mukundO nijapadam/
prapannas cha dvEdhaa sucharita-paripaaka-bhidayaa//
(Swami Desika’s SRTS – Ahikaari Vibhaaga Adhikaaram)
The word 'Prapatti' is from the roots 'pra' and 'pat' together meaning 'To drop down', 'To take
refuge with'. Hence, Abandon or Absolute unconditional surrender with the attitude of personal
helplessness at the feet of the Lord. Also known as SARANAGATHI.
Lord Krishna has categorically commanded – “Maam Ekam saraNam vraja”- “Surrender only unto
me”
Swami Desika offers another choice:
“If it is true that by doing Prapatti, you are granted Moksha, you stand to gain; if you fail to do
Prapatti, only you are the loser because you will not get Moksha; if supposing that you do not
gain Moksha even after doing Prapatti, you lose nothing except perhaps the effort involved in the
process of adopting Prapatti.
In any case, doing Prapatti is only a “Win-Win” situation. Why miss it?”
When someone goes to meet a King, for example, one would not go empty-handed but would
take at least a lemon fruit to offer; the reward that the King may bestow on that person will be
far superior to the lowly lemon fruit. Similarly, the pretext (Vyaajam) of Prapatti may be nothing
in value when compared to “Moksha Saamraajyam” the Lord grants. Prapatti is only a small token
of our love to the Lord and our surrender to him. Let us provide him this pretext!
Sri KarappankaaDu Venkatachariar Swami, a staunch Tennaacharya in his “VaishNava
Vinaa ViaDai” says (P. 44-45)
“When we dig a lake, it is not the reason for the rains. If a mound is made, automatically a lake
is constructed. It will receive and hold the rain waters – if and when it rains. The lake digging is
for the purpose of preventing wastage of rainwater. Similarly, it is necessary to do Prapatti to
become eligible to receive the grace of the Lord, as and when he decides to shower it on the
Prapanna”
We answer a few genuine doubts that people have regarding Prapatti as explained by Swami
Desika:
1. Why should the Lord ignore a Jiva for so long and why again should he bless him at a
point of time? If it be replied that he does it in exercise of his Swaatanriya
(independence), why should the Jiva adopt any Upaaya at all?
Answer: It is true that the Lord is independent. Still he directs the Jiva to undertake an Upaaya
before granting him Moksha. If he were to grant Moksha to everyone indiscriminately without
reference to the adoption of an Upaaya only THAT would be a fault of bracketing together both
the deserving and the undeserving.
6
2. If directing the Jiva to adopt an Upaaya is also the handiwork of the Lord, why should he
not do this to everyone in the first place itself and why different times are taken to
different persons in bestowing his benevolence?
Answer: The Jiva must acquire a certain stage of evolution to be fit enough to receive divine
grace. As a result of different karma accumulated over innumerable lifetimes, such an evolution
arises in different individuals at different times and the Lord is quick in directing one to take
recourse to an Upaaya if and when one is ready and ripe enough for receiving it.
3. As God is like mother, is it not his duty to nourish the child and the child has nothing to
do at all?
Answer: True. But, even in this case, the child has first to put its mouth to the breast of the
mother before she could feed it. Similarly, Prapatti is a Vyaajam (pretext) for his granting Moksha
though only by his grace.
4. How can a momentary act like Prapatti guarantee Moksha, while strenuous and long
winding methods like Bhakti are also said to have the same result?
Answer: For those capable of Bhakti Yoga, like Nammaazhwar, they must adopt that Upaaya.
For others like us who are incapable of Bhakti Yoga, we have to resort to Prapatti through one of
the nishtais like Ukti nishTa, Achaarya NishTa etc, and then follow the norms prescribed for our
conduct in “Uttara Kritya Adhikaaram” and do not worry about what others may or may not say
or may or may not do.
A sin like Brahma-hathya is done in a moment but punishment for this is being condemned to live
in hell for millions of years. Similarly, Prapatti may be performed in a trice and only once, but it
can wipe out instantly all our Sanchita sins accumulated over millions of births and Praarabda sins
that have begun to fructify in our present life.
Did not GOda PiraaTTi say “Poya pizhaiyum pugu taruvaan ninranavum theeyinil Thoosaagum”
5. To whom should we surrender?
The answer is undoubtedly to Sriman Narayana: Though a lot of evidence can be
cited, we give below just a few for your information: (Excerpts from “Oh! My God” in
“Hinduism Rediscovered”)
Swami Sri Vedanta Desika has explained in Adhikara 6 of his “Srimad Rahasya Traya Saram”
that Sri Narayana is THE Paramatma. Does he say this because of any prejudice in favor of
Sri Narayana or malice towards the other deities?
The Answer is An Emphatic 'NO.'
Swami Desika has and we, as his followers have as open a mind as any could have.
We admit that just as we have a right to hold our views, others have an equal right to
hold their own. While we may not agree with their views, we will fight the whole
world to defend their fundamental right to be heard.
7
Srivaishnavam is intolerant of intolerance.
All the four Vedas commence and close invariably with the words "HARIH OM" and NOT
‘Harah Om’, or ‘Brahma Om’ or ‘any other deity Om’! All the four Vedas thus proclaim in no
uncertain manner the fact that Sri NARAYANA is at the beginning and through the very end.
Harih Om! Agnimeele purohitam! yagnasya devam ritvijam / Hotaram ratna dhatamam! Harih
Om!
Harih Om! Eeshetva urjEtva! vayavastha upayavastha / Devovah savita! Prarpayatu
sreshtatamaya karmane! Harih Om!
Harih Om! Agna ayaahi veetaye! Grinano havya dhaathaye! Nihotaa satsi Barhishi! Harih Om!
Harih Om! Sanno deveer abeeshtaye! Apo bavantu Peethaye! Samyor abhisravanthu nah!
Harih Om!
VEDA VYASA swears that the only truth is that there is nothing higher than Veda Sastras and
none higher than Lord KEsava.
“Sathyam Sathyam Puna: Sathyam Udrutya bhujam uchyatE/
Veda Saastraath param naasti na deivatam Kesavaath param//”
In MAHABHARATA (Saanti Parva 350.36) Sage Vyaasa says: "Brahma, Nilakanta (Siva),
Indra and other deities are not worshipped by the discreet because they can grant only trivial,
temporary worldly benefits and definitely not Moksha - which can be granted only by Sri
Narayana.
Brahmam sithikantam cha yaascha anyah devata smrutah/
Prati buddhah Na SevantE yasmaat parimitham phalam//.
This is because right from the four-faced Brahma, known as the creator, up to a blade of grass,
all are subject to their karma being tossed about by Sattva, Rajas and Tamo gunas. There are
umpteen instances in which these demigods are seen to have indiscriminately granted boons to
their devotees that turned out to be useless and evanescent entangling themselves and their
devotees into trouble.
In MAHABHARATA, when Sahaadeva proposed that Krishna should receive the first honors during the
Rajasooya Yaga, Devas showered flowers and Sage Narada postulated his well-considered view thus:
"Those that do not honor Lotus-eyed Lord Krishna are just walking corpses unfit to be talked to at any
time"
“Krishnam Kamala Patraaksham Na Archayanti Ye Naraah/
Jeevan Mritasthu tE JnEyaah Na Sambaashya Kadaachana//”
In HARIVAMSA, Lord Siva himself acknowledges that Hari (another name for Sri Narayana) has no
equal or superior and therefore is fit to be meditated upon always. So, he asks his followers to develop
Satvaguna for the purpose. He further admits his inability to grant Moksha, and at best he can guide
them in their efforts to meditate on Sri Narayana.
“Harir ekah sadaa dyeyah bavatbihi satva samstitah/
8
Upaasyoyam sadaa viprah! Upaayosmi harE smriti//
In SRIMAD BHAGHAVATAM (1.19.18) it is categorically stated that the other gods do not have
Subha-asraya (i.e.) they are not worthy of worship for the purpose of removing sins and securing
Moksha. Brahma and others are born to experience the effects of their Karma and, therefore, are not
auspicious and are not objects of worship for spiritual meditation.
PANCHARATRA AGAMA explains when one would realize the greatness of Sri Narayana referring him
as Krishna. "Those who have in many thousands of virtuous lives become purified of their sins by
penance, meditation and yoga (Samadhi) will acquire devotion to Lord Krishna"-
“Janmaantara Sahasreshu tapo- dyana–samaadhibih /
Naraanaam ksheena papaanaam Krishna bhakti prajaayate//”
NARADA KALPAM (1.41) questions as to what is the use of having so many Mantras and so many
penances when there is one Mantra that can secure all one desires without fail?”
“Kim tatra bahubir mantraih kim tatra bahu vrataih /
NamO narayaNa iti mantrah sarvaartha saadhakah//”
In MANTRA RAJA PADA STOTRA, Lord Siva himself addresses Sri Narayana: All
Atmas are by nature your servitors; So, I also worship you as one the natural servitors.
“Daasa Butaah Svatah sarve hi aatmanah Paramaatmanah/
Ato aham api te daasah iti matvaa namaami aham//
In PARIPAADAL, a great Tamil work, there is a verse which asks-"Unless the one with the fragrance of
the divine basil (Tulasi) meaning Sri Narayana grants, will it ever be possible for anyone to ascend up to
Moksha?”
Naaru nar thuzhayone nalginaal alladu/
Erudhal elidho veeru peru thurakkam?
Then the question arises at what point of time one would at all turn to worship Sri
Narayana?
The Lord gives the answer in (BG 7 / 19)
“At the end of thousands of virtuous lives, man attains spiritual knowledge and surrenders himself to me
knowing that I am everything for him and I consider such a person a great soul (Mahaatma). Such a
person is indeed exceedingly rare, and Krishna calls him a “Mahaatma”
“Bahunaam janmanaam anthe Jnaanavaan mam prapadyathe/
Vaasudevah sarvamithi sa mahaatma sudurlabhah //”
SRI TIRUMAZHISAIAZHWAR (TIRUCCHANDA VIRUTTAM) declares:
“Other deities are incapable of granting Moksha.
“Kannilum uruppolaar sevikkinaada keerthityaar /
9
PENilum varam tara miDukku illaada dEvar”.
What can they offer?
There is a popular Sloka which says-
"One can attain health from the Sun god, Wealth from Fire god, Knowledge from Siva but Moksha can be
got only from Janaardhana (another name for Sri Narayana).
Aaroghyam bhaskaraath ichet Sriyam ichet hutaasanaath/
Isvaraath Jnanam ichet moksham ichet janaardhanaath //
Even so, as for health, it is Sri Narayana who is the real physician who heals and bestows health as seen
from the famous saying "Vaidyo Narayano Harih"
VISHNU DHARMAM (74.43) makes this clear:
"Hari who confers Moksha, gives to his worshippers who meditate on him properly - health of body,
wealth and all other enjoyments in addition to (what they desire Viz., Moksha) as adventitious or
incidental bonus (Aanushagikaan).
Sarira aarogyam arthas cha bhogams chaiva anushangikaan/
Dadaathi Dhyayinaam nityam Apavarga prado harih//
So, a Mumukshu has no need to approach any demigods for anything.
WHY DO WE REVERE THE MOTHER?
The reason is that it is the mother who rears and nourishes the fetus in the womb for about 10 months
undergoing untold sufferings and protects the child during its growth even after it is born. All Saastras
declare and Lord Krishna explains in Bhagavad Gita how at the beginning of every Kalpa he ‘releases' the
universe, which lay within him in Sukshma dasa (subtle form) from the time of the previous deluge till the
dawn of the new Kalpa. This period during which they lie in his belly is measured in terms of
unaccountable millennia.
When the mother in whose womb the fetus remains just for 10 months is considered so
worthy of veneration, how much more Lord Narayana is to be venerated who held in his
belly, all the Chetanas and all Achetanas for ever so many millennia before 'delivering'
them?
ADHI SANKARA: It is a pertinent to ponder over why he who wrote wonderful commentaries (Sankara
Bhashyams) on Bhagavad Gita and Vishnu Sahasra-nama (1000 names of Lord Vishnu) both extolling
Lord Sri Narayana as “the supreme deity” did not write a similar commentary on “Siva Sahasra-nama” or
any other “Sahasra-nama”.
Again, it is seen that Adhi Sankara wrote beautiful hymns of praise like “Bhaja Govindam” and “Sri Vishnu
Padadi-Kesanta Stuti” etc., which are exclusively dedicated to Sri Narayana. And, when he wanted to
make someone wealthy, it was through “Kanaka Dhaara Stotram” addressed to Sri Mahalakshmi, Consort
of Sriman Narayana and NOT any other deity like Paarvati, Durga or Saraswati.
LEELAASUKAR was a great Siva Bhakta. He wrote “KrishNa KarNaamrutam” He says:
“There is no doubt that I am a Shaivite (shaivaa vayam iti na samsayah) and all the time recite
“Panchaakshari” with the Dhyaana sloka dedicated to Lord Siva. But my mind incessantly runs after the
10
great glow of light that hovers over the banks of River Yamuna, the light of that fascinating figure of Lord
Krishna. Krishna (Gopa vadoo kishora) seems to sport a derisive smile on his face (smEraanam) on my
dichotomy!
MADHUSUDANA SARASWATI was a staunch “Advaiti” He wrote “Advaita Siddhi”, an authoritative
treatise on Advaitam, which advocates obeisance to a Nirguna, Nishkriya, NirvisEsha Brahmam-
(Brhamam without qualities, without form, without action). But, in spite of this, his personal God is Lord
Krishna whom he passionately describes as the one with Lotus eyes, with face blooming like the full moon
and holding a flute in his hand (Aravinda nEtram, PoornEndu Sundara mukha, vamsee vibooshita kara).
He goes on to say that if others of his group saw any other God. ”Let them see what they want to see,
(Pasyanthi, pasyantu tE) but for me, I see only the one playing on the sands of Kaalindi River who is my
favorite God”
WHAT HAPPENS WHEN ONE PERFORMS PRAPATTI?
One who performs Prapatti realizes that he / she is a “Sesha” to the Lord. This “Seshatvam” leads to
“Daastvam” (being a servant) to the “Seshi” (the master).
The next question that arises is:
“How can being a “servant” to someone be deemed delectable?
Barthruhari says in his Neeti Satakam (58) that the duty of service is most difficult even for yogins
for-
• if a servant is silent, he is called dumb
• if he talks more, he is called garrulous
• if he keeps close, he is said to be impudent
• if he keeps away, he is deemed inefficient
• if submissive, he is branded as a coward and
• if he is uncompromising, he is denounced as base born”
mounaan mookha; pravachana paTur vaatulO jalpakO vaa
Drishta; paarsvE vasati cha tadaa, dooratas cha apragalpa:/
Kshaanthyaa bheeru: yadi na sahatE praayasO na abhijaata:
SEvaa dharma; parama gahanO yoginaam api agamya; //
True when service is rendered to another Jiva who is equally subject to karma. But the Lord is full of
countless auspicious qualities ‘asankhyeya kalyaana guna gana’ like Svaroopa Nirupaka Dharmas
(Manifested qualities) and Nirupta Svarupa ViseshaNas (Qualities that have become manifest) and devoid
of all blemishes (akhila hEya pratyaneeka). He is extremely benevolent and compassionate.
So, serving him is only the most delectable experience one can hope to have.
What is the moral of all this?
Rush to your Acharya and do Prapatti (SaraNaagathi) at the earliest and ‘Save your Soul”.
What are you waiting for?
Act Now!
Tomorrow may be too late!
11
