.

Meaning of the term Prapatthi

The term Prapatthi is derived from the root words Pra-Pad; Pad means to move on and
Pra implies in the best manner. In the context of the UpAya, the term implies total self-
surrender to God as the sole refuge. A more appropriate Sanskrit term for Prapatthi is
Athma-nikshEpA or BharAnyAsA, that is to place the burden of protection of the Self in
the care of the God.It is also known as SaraNAgathi or seeking God as the sole refuge.We
shall explain later the nature of Prapatthi, its various components, the method of
observance and its other important features.For now , we shall focus on how this doctrine
is rooted in the VedAs, Upanishads and the post-Vedic treatises.

6. Antiquity of the Doctrine

Prapatthi as a doctrine is a very ancient one with its deep roots in the vEdAs. There are
numerous statements in the Rg vEdA referring to the basic principle of SaraNAgathi.,
viz., that an individual pleading his inability to achieve a desired object seeks with
fervent prayer the help of a divine power. The Vedic seers were fully conscious of the fact
that none other than the Divine Being is capable of protecting man from the ocean of
bondage (na hi tvadanyah puruhUta kasccana: Rg vedam VIII.66.13). God is regarded as
a dear friend and near relative of all human beings (tvam jAmir janAnAm agnE mithrO
asi priyah, sakhA sakhibhya Idyah..Rg Vedam I.75.4). He is compared to the non-leaky
boat that can safely take persons from one shore to the other, through the turbulent waters
of life (dhaivIm nAvam svaraithrAm anAgasam asravanthIm a ruhEma svastayE : Rg
Vedam X.63.10). The Vedic seers have, therefore, sought in all their prayers the grace of
God for achieving their desired objectives.

We shall cite one important hymn of the Rg VedA, which is also reiterated in the
IsAvAsyOpanishad that contains the reference to SaraNAgathi. This hymn addressed to
Agni reads: "agnE naya supathArAye asmAn visvAni deva vayunAni vidvAn; yuyodhy-
asmaj-jhurANameno bhUishtAm te nama ukthim vidhema" (Rg Vedam: I.189.1). This rk
means: "O Agni! lead us along the auspicious path to prosperity, O God, who knowest the
means of attainment, remove all the obstacles coming in our way; we shall offer unto
Thee salutation with the expression of namah". According to the intrepretation of Swami
Desikan, Agni in the hymn refers to the Supreme Being as its antharAthmA and the word
"namah" signifies the act of self-surrender to God. Another hymn states explicitly that the
person, who offers prayer with the expression of "namah" (implying self-surrender) is to
be regarded as one, who has performed a good sacrifice (sOdhvarah) almost equal to the
formal sacrifice done in the consecrated fire by offering the faggots (samith) along with
the recitation of the mantrAs (yah samidha ya Ahuti yo vedena dadAsa marto agnayE;yo
namasA svadhvarah..Rg Vedam VIII.19.5). The interpretaion of this hymn in favor of
self-surrender (Athma-nyAsa) is upheld by the Ahirbhudhnya SamhitA XXXVII.37
(samit sAdhanAkAdinAm)

The Upanishads have given expression in clearer terms to Prapatthi as an upAyam for
MOkshA.Thus, the SvEtAsvatara Upanishad says: "I as an aspirant of MOkshA seek
refuge in that effulgent God, who crates BrahmA first and who verily delivers to him the
VedAs, etc (yO brahmaNAnam vidadhAti pUrvam-- -- mumukshur-vai saraNam-aham
prapdhyE)". The Taittiriya NArayaNa Upanishad extolls nyAsA (Prapatthi) and enjoins
that the Self is to be surrenderd to Brahman with the praNava manthram (tasmAn-
nyAsamEshAm tapasAm Atiritam-Ahuh....brahmaNE tvA mahasa Om-iti-AtmAnam
yunjita: TN Up -147.8). The Kathavalli Sruthi, which is not extant but frequently referred
to by Swami Desikan and other VaishNavite AchAryAs, contains the rahaya manthram
known as dhvayam, which enunciates the essence of SaraNAgathi. Thus, there is full
Vedic support for the doctrine of SaraNAgathi.

prapanna. One who surrenders to the Lord.

prapatthi. Surrender to the Lord, unflinching devotion