What does it mean to be a prapanna, what it means to get initiated into prapatti marga......
The article is originally published in Ahobil Mutt website http://www.ahobilamutt.org/prapatti.html
Bhakti and Prapatti mArgas:
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:
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.
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.
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
bhakti and prapatti are the only means
"bhaktyA paramayA vA-pi prapattyA vA mahAmathe
prApyoham na anyathA prApyO mama kainkarya
SrimAn 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" 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
VivekA (discrimination): Purification of body through
proper intake of sAttvik food etc.
VimOkA (freedom): abjuration of all desires other than
to meditate on Sriman nArAyaNA.
abhyAsA (practise): Practise worshiping the Lord with
full enthusiasm (again & again). This involves strict adherence to scriptures etc.
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").
kalyANA (auspiciousness): practise of virtues like truthfulness,
integrity, compassion, benevolence, ahimsA etc.
anavasAda: being without any despair due to dissappointment,
completely forgetting all past sorrows.
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. self-realization. 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 "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
The perfection of bhakti yogA is through ashtAnga yogA
which has 8 parts:
yama: self control & practise of virtues like ahimsA,
non-covetousness, non acceptance of gifts etc.
niyama: practise of purity in thought, word & deed.
Asana: adoption of proper posture & seat.
prAnAyAma: Control & regulation of breath alongwith
the reflection on the meaning of the mantrA like ashtAksharam.
pratyahAra: Withdrawl of mind & other senses from
their out going tendencies.
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
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.
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, 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.
Prapatti -the most sublime path of attaining SrimAn nArAyaNA's mercy:
In SrI vaishNavAs, there are two great lineages namely vadakalai and tenkalai. For tenkalai sAmpradAya samAsrayanam or pancha samskAram itself is prapatti ceremony. Where as vAdakalai sAmpradAya advocates one more ceremony for the complete SaraNAgati
(surrender). The following is the description of SrI AhObilam mutt (a vAdakalai mutt) process of prapatti at the lotus feet of SrI lakshmI narasimha.
Prapatti (i.e. SaraNAgathi alias Bhara nyAsam) or 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, Prapatti is also known as BharanyAsam. The main qualifications
for a mumukshu to adopt prapatti are:
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.
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,
Prapatti, which is also called by different names such as (Atma) nikshEpa, nyAsA, SannyAsA and tyAgA has the
following five angAs (accessories).
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.
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.
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.
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.
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.
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:
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.
MamatA tyAgA: One should give up the thought of "mine" while performing prapatti.
It is also done for the pleasure of Sriman NArAyaNA.
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 (end). SwAmi Desikan beautifully portrays the state of a prapannA
while performing prapatti in the best & unparalleled heart melting pAsuram:
"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
save me from the darkness that has stood by me,
and deliver me the life of eternal service unto You,
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:
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.
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.
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 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 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.