Srimathe Rangaramanuja Mahadesikaya Namaha

Sri Velukkudi Krishnan Swamy used to say
” He has to be understood that he is not understandable”

Dasanudasan

Pul erumbAdhi ondrindriye

What did the grass & 🐜 ant understand of Perumal?

What did dhadhi pandan the pot understand?

What did sisupAlan & Pootana understand?

What did soorpanakha understand?

Dasanudasan

Thanks, Jayaram Swami! 

How is bhakti yogam different from prapatti? Why do achAryas differentiate both these paths? We usually hear achAryas stating sharanAgati supersedes all mArgam, including bhakti.

However, without bhakti, will anyone get desire to do sharanAgati?

Shouldn’t we identify ‘prapatti’ as a mere extension or culmination of bhakti?

– Adiyen

Srimathe Rangaramanuja Mahadesikaya Namaha

Bhakthi is different from Bhakthi yOgam

Na bhakthi pandren nu nenachundu panna adhu bhakthi

(I am doing bhakthi)

Avan arulAl Avan thAl Panindhu

(Bhakthi is given by him to me so am doing)

Nu nenachunda Bhakthi yOgam

I think this isy understanding , Sri Velukkudi Krishnan Swamy can clarify but I know there is a difference as Swamy used to say.

There is no “without bhakthi concept”
NyAna yOgam is not without bhakthi

Yes, prapatti is done with bhakthi only

Point here is, the bhakthi is not by our attachment

Whereas Prapatti is a declaration of “impossibility of adherance”

I am not worth bhakthi yOgam
I am not worth nyAna yOgam
I am not work karma yogam

So am doing Prappatti.

Those adhikAris are directed to do respective yOgam by Krishna

We are not adhikari to any one of above margams

So sharanAgathi/ prapatti our only resort

Premam= Bhakthi
Paarathanthriyam = sharanAgathi

Does adimai love his boss? It depends.

Do you see prema bhAvam in jata Bharathar?

Do you think Jata Bharathar doesn’t have premam towards Brahmam? Only Brahmam knows!!!

Dasanudasan

srivats swamy,

Bakthi is different from bakthi yogam. I would put bakthi yogam as “bakthi as a way of life”. Following bakthi yogam is very difficult. I think Azhwars’ life is example of bakthi yogam.

Prapatti is totally surrendering to Him. Prapannan has bakthi.

The basis of acharyas’ views on bakthi yogam and prapatti are scriptures. You would have been aware about charama sloka, BG 18.66.

A prapannan might have bakthi before saranagathi and will continue to have bakthi, post saranagathi. There is no necessary that prior to prapatti one need to be a baktha.

Acquiring knowledge about Creator, Self etc., can also lead to prapatti without bakthi.

Consider the case : One who is interested to know about the origin of creation, what we are and why we are here etc., explore in their own way and some of them will read sacred texts. Those read sacred texts need not have bakthi. They read to get knowledge only. Once they get the knowledge about the Creator, reason for our existence and things of such nature, some will be propelled to explore further. Some of them may try to find a way to attain motcham and follow. Few may take up saranagathy and become a prapannan. Probably, such cases, taking prapatti may be lesser. Prapatti then bring bakthi.

Bagavat Gita gives more details on three yogams. For more clarity, I would suggest you (probably you would have listened already) to listen to Bagavat Gita by sri. Velukkudi Krishnan swamy, to know in detail about bakthi yogam and prapatti on the respective chapters.

adiyen

Oralvu purigiradhu, Swami! 

ThAngal bhaktiyile sadA moozhgiyirupadhai yogam endru koora varugireergal endru ninaikkiren.

Most of us will not succeed in it, hence prapatti would be the appropriate mArgam.

– Adiyen

Kambandasan Swami,

I echo Vikram Swami’s opinion.

Why this conspicuous silence? Hope you are doing well?

– Adiyen 

Swamy seems to well with ThAyAr Perumal anugraham.
Dasanudasan