According to Ramanuja, the alternate ways of liberation is (Moksha Bhakti (devotion) and Prapatti (wholehearted self-surrender to God). In generally Bhakti means loving devotion towards God. The word Bhakti derived from the root bhaj,... more
According to Ramanuja, the alternate ways of liberation is (Moksha Bhakti (devotion) and Prapatti (wholehearted self-surrender to God). In generally Bhakti means loving devotion towards God. The word Bhakti derived from the root bhaj, which means to share, partake, to enjoy etc., calls for a mutual relationship between the deity and the devotee. For Ramanuja Bhakti involves training one’s mind and intellect towards love of God and it is not a mere emotional pursuit. Bhakti implies an unperturbed total concentration on God, and another word we can say that non-stop constant contemplation to God is the very essence of Bhakti. In the case of Bhakti, Ramanuja compares it to the continuous flow of oil poured from one vessel to another. But in another way, if we see, Prapatti is easier than Bhakti, which can be adopted by without any distinctions of caste, one and all, creed or sex, also at any time and place. Hence, all are eligible for Prapatti.
This article examines the Śrīvaiṣṇava validation of the doctrine of self-surrender to the Supreme God Viṣṇu (prapatti). Prapatti is mentioned by Rāmānuja (traditional dates: circa 1017–1137 CE), the most authoritative teacher (ācārya) of... more
This article examines the Śrīvaiṣṇava validation of the doctrine of self-surrender to the Supreme God Viṣṇu (prapatti). Prapatti is mentioned by Rāmānuja (traditional dates: circa 1017–1137 CE), the most authoritative teacher (ācārya) of the tradition, as an auxiliary to the path of devotion (bhaktiyoga) that he teaches as a means to mokṣa. After the time of Rāmānuja, prapatti was developed as an alternative means. However, the post-Rāmānuja teachers were committed to arguing that Rāmānuja teaches prapatti as an independent means. This article focuses on Vedāntadeśika (traditional dates: circa 1268–1369 CE), the most influential post-Rāmānuja teacher, and his interpretation of Rāmānuja’s prapatti as a teaching of soteriological prapatti in Vedāntadeśika’s under-researched Nikṣeparakṣā. Vedāntadeśika’s interpretation reflects his harmonization of Rāmānuja’s ambivalent statements regarding prapatti and synthetization of traditional authorities. This study thus contributes to the understanding of Vedāntadeśika’s Nikṣeparakṣā and its development of the doctrine of prapatti and to his critical role in systematizing this doctrine.
