International Journal of Management (IJM) Volume 11, Issue 11, November 2020, pp. 1089-1094. Article ID: IJM_11_11_101 Available online at http://iaeme.com/Home/issue/IJM?Volume=11&Issue=11 Journal Impact Factor (2020): 10.1471 (Calculated by GISI) www.jifactor.com ISSN Print: 0976-6502 and ISSN Online: 0976-6510 DOI: 10.34218/IJM.11.11.2020.101

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BHAKTI AND PRAPATTI AS A MEANS TO LIBERATION: RAMANUJACHARYA

Bornali Borah Assistant Professor, Department of Philosophy, North Lakhimpur College (Autonomous), Assam, India

Dipankar Das* Department of Philosophy, Gauhati University, Assam, India *Corresponding Author

ABSTRACT According to , the alternate ways of liberation is ( (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. Key words: Bhakti, Prapatti, Liberation, God, Devotee. Cite this Article: Bornali Borah and Dipankar Das, Bhakti and Prapatti as a Means to Liberation: Ramanujacharya, International Journal of Management, 11(11), 2020, pp 1089-1094. http://iaeme.com/Home/issue/IJM?Volume=11&Issue=11

1. INTRODUCTION Ramanuja (1017-1137 A.D.) foundational thinker of Visistadvaita and Sri- Vaisnavism. He was deeply influenced by the [1]. Ramanuja receives much attention in relation to the debate concerning the legitimacy of the doctrine of bhaktiyoga and prapatti of the tradition. In Ramanuja’s major works, namely the Shri-bhasya and Vedartha-sangraha, it is certain that he established the doctrine of bhakti as a means to liberation[2] and bhaktiyoga concerns the legitimacy of the doctrine of prapatti as a means of liberation. For Visitadvaita,

http://iaeme.com/Home/journal/IJM 1089 [email protected] Bhakti and Prapatti as a Means to Liberation: Ramanujacharya there are three fundamental realities in the universe i.e., Cit (individual beings), Acit (matter), and Isvara (God). The Cit and Acit are the parts of Isvara (the ultimate reality). Ramanuja wrote Sri Bhasya, which is the famous commentary on Vedantrasutra. In Sri Bhasya, he emphasized on bhakti as opposed to the way of knowledge (Jnana) of Advaitic thought, where he also described three tasks- firstly, to teach the doctrine of surrender to God (Prapatti) as the means to Moksha (liberation); secondly, to comment on the Vedantrasutras in the light of Visistadvaita philosophy which has been transmitted orally to the disciples; thirdly, the names of Sage Parashara and Saint Sathakopa be perpetuated.

2. OBJECTIVES The primary objective of this article is to study about: (i). How bhakti and prapatti lead to liberation. (ii) How Ramanuja presents bhakti and prapatti in his major writings. (iii). How bhakti is related with prapatti and vice versa.

3. METHODOLOGY In this article, the concept based analytical methodology is applied for study. The concept based analytical methodology will be based on secondary sources which are examined through the process of analysis. The secondary data is collected from various books, journals, documents etc.

4. RESULT AND DISCUSSION A society needs almost all things of this world for its existence. It has demand in various aspect like social, material, psycho-physical, spiritual etc. As a part of spiritual demand of our life or society we need to fulfil it through some discussions, realization etc. So, there has been a discussion on the spiritual part of our life since our origin people had much more discussion on the and in early time. Due to some anti-social methods present in those scriptures, an other movement called Bhakti movement was originated. People felt the need of the study of new Bhakti movement, so they widely accept it. Ramanuja supported and wandered around the country to make people aware of the ethics and teachings of Vaishnavism. Ramanuja inspired the practice of Bhakti which focused on the importance of Bhakti (devotion) over meditation. or Marga is a spiritual practice within centred on devotion towards a personal God. He was also the one who ascended that worshiping Lord is the only way that can help in attaining salvation. Ramunuja wrote Shri-bhasya and Vedartha-sangraha, Gita-bhasya, Vedanta-sara, Vedanta-dipa, Gadya-traya, magnum opus. Ramanuja establishes many temples and most importantly he converted many people to Vaishnavism.

4.1. Bhakti (Devotion) The special feature of bhakti is this, that by it a man loses all interest in everything else other than that which is done for the sake of the dearest. Bhakti is not with Ramanuja, feeling but a special kind of knowledge (jnana-visesa) which seeks to ignore everything that is not done for the seeks to ignore everything that is not done for the sake of Isvara, the dearest to us all. For Ramanuja, devotion is originated with total observance of religious duties, which is prescribed in the scriptures adhering to the classification of class and stages of life. The practice of bhakti presupposes seven auxiliary disciplines:

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(i) (discrimination): Viveka is arising from bodily purity which results from sattvic food and to the kind of food consumed wherein seeker must pay careful attention. In the case of maintenance of purity of body is directly proportional to the purity of mind. Viveka must be free from all kind of impurities. (ii)Vimoka (control of passion): Vimoka is an attempt to free oneself from karmic cycle ( and krodha) and cling to desires. (iii)Abhyasa (practice): It is the continuous practice with mental calm and detachment of meditation on the Highest (), wherein a seeker puts forth effort to fix the mind upon the auspicious form of Brahman immanent in everything. This stage is often described the dhyana yoga. (iv)Kriya (Performance of five-fold duties): It is the performance of the five-fold duty in accordance with one’s ability. Where the seeker continues the performance of duties towards God, teachers, elders, fellow-beings and the environment of plant and animal kingdom. This stage is considered as a means of purification of mind. (v)Kalyanani (Development of virtues): Ramanuja mentions six virtues to be cultivated by every seeker. The practice of virtue as the inner side of duty, integrity, consisting of truthfulness, benevolence, serving others, non-stealing and non-violence. (vi)Anvasada (Freedom from weakness): It is the freedom from despair, grieving over past misfortunes and sorrows and disappointment. It not allowed oneself overwhelmed with past bitter experiences that weaken the mind. (vii)Anuddharsha (Freedom from excessive goodness): Freedom from undue excitement or elation of spirit, a mean somewhat between the extremes of joy and its absence. In this stage the seeker should not allow oneself involved in too much of goodness or merits which can also be an obstacle to bhakti.

4.1.1. Types of Bhakti There are two types of bhakti in Ramanuja’s philosophy- Para bhakti and parama bhakti. Disinterested action (niskama ) is essential for awakening higher knowledge. It is also called parajnana, because it causes a thirst for direct intuition to God. That vision of God does not quench the spiritual thirst of the aspirant. It does not satisfy the cravings of his heart and generates continual feelings of union with God. This is known as parama bhakti. In other words, we may say that parabhakti may develop into parama bhakti by means of the attainment of higher knowledge. Para bhakti- para jnana- parama bhakti, these are the three basic steps for a real bhakta to proceed on the path of bhakti. The parama bhakti creates an intense feeling of prapatti (self -surrender) at the holy feet of the Lord. The only goal of the bhakta is to acquire his constant servantship (kainkarya), and this is best served by surrendering oneself at His holy feet.

4.2. Prapatti or Self-Surrender It is a very old doctrine found in Ahirbudhnya [3], Laksmi Tantra[4], Samhita[5] and other Pancaratra works. Prapatti means self-surrender (saranagati). Bhakti, jnana and karma occupy the prominent place and this trio transcends all other paths; but Ramanuja regards prapatti also not as a fourth path but as proper fulfilment of bhaktimarga. Sarangati is implicit in bhakti, so the paths of jnana and karma are not subordinate to prapatti. Anybody adopting the method of prapatti can be able to transcend three kinds of sorrows[6], and having acquired the knowledge of the Supreme Reality enjoys unending bliss forever[7]. After the dissolution of the mortal frame, the aspirant enjoys Bhagavat-kaimkarya due to the bondless grace of the Lord. Prapatti needs no paraphernalia, and it is open to everybody[8].

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Ramanuja advises the aspirant to abstain from the worldly allurements and surrender himself unreservedly at the holy feet of the Lord. The question is that whether prapatti, can destroy the prarabdha karma of the aspirant? Ramanuja opine that the grace of God is powerful enough to destroy to destroy most of the , yet a trace of them still remain, because of the grace of God does not annihilate all the prarabdha karmas of the aspirant, who is bound to reap the fruits of his own actions as ordained by God. Ramanuja recognizes that the value of prapatti or complete resignation towards God, as a distinct way to the attainment of Moksha or liberation. Prapatti or self- surrender to God is possible, only by constant memory of God. It is said that the Jiva, until he totally surrendering to God, he cannot attain the union with God. And God, when he is totally satisfied in prapatti, He bestows the Brahmajnana to the soul. Thus, there is no Moksha without God’s grace, for unless the Divine grace dawns, the knowledge or devotion alone cannot pave the way to liberation. Thus, Ramanuja believe that by the Divine grace which itself dawns on account of prapatti and Upasana only, man can attain Moksha or liberation.

4.2.1. Steps of Prapatti Alvars and Ramanuja Acharya regard prapatti itself as real devotion (bhakti) and take it in the sense of supernormal and extreme emotional love and passion for God. For Ramanuja prapatti is open to all without any distinction of caste or sex or creed. Prapatti is also called Sharanagati (flinging oneself on the mercy of God). It consists of six steps: (i)To so think, will and act as would please God, (ii)Not to so think, will and act as would displease. (iii)Faith that God would protect. (iv)Appeal to God for protection. (v)Absolute self-surrender to God. (vi)Feeling of the Absolute dependence on God.

4.2.2. Three Aspects of Prapatti or Self-Surrender (i)Phala samarpana: It is the abandonment of the idea that happiness or self-satisfaction is the supreme end of prapatti. The true follower of prapatti is aware that he is dependent on absolute, subsists entirely in God and exists only for His (God) satisfaction and for none else. (ii) Bhara samarpana: It is the renunciation of the sense of personal responsibility in the act of protection. (iii) Svarupa samarpana: It is not only the shedding of but also the gift of one’s soul (atma), the self to the Supreme Self who is the owner, without any trace of egoism whatsoever.

4.3. How Bhakti and Prapatti Leads to Liberation or Moksha For Ramanuja Moksha or liberation is a state when the individual is freed from avidya and has the intuition of the Supreme. The state of kaivalya or realisation of one’s own self as the Highest is a lower from emancipation. Ramanuja does not accept Jivanmukti. He contends that ‘mukti’ is one and it is not freedom in empirical life by actually transcending the world of space and time. For Visistadvaita what is supremely necessary for a ‘mumksu’ is the mercy of God. Mumuksu cannot attain liberation simply by its own efforts. It is only when God pleased by devotion removes all obstacles, the devotee attains salvation. According to Bhagavat Gita the end of life is five instead of four i.e., , , kama, moksha and bhakti. Bhakti is preceded by knowledge (jnana) and action (karma) and hence action and knowledge are subservient or subsidiary to bhakti and bhakti is the direct means to Moksha (liberation).

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Thus, bhakti or devotion becomes summumbonum of our life. A true lover of God does not want to be liberated because liberation is an end, subordinate to bhakti. A bhakta wants eternal communion with God through love and devotion. As to the ways and means of attainment of liberation there are considerable difference of opinion amongst Indian thinker. For some it is true knowledge, for some it is bhakti, for others it is . For Ramanuja it is bhakti through which the individual soul attains liberation. For Ramanuja bhakti is not merely an emotion of love and respect devoid of knowledge, but Bhakti is the supreme self-surrender (Prapatti) which one develops when the prescribed duties are performed, and true knowledge is obtained from the study of the Sastras. Karma (Action) and Jnana (Knowledge) help to purify the mind and prepare it for bhakti. It is said that in Shri-bhasya that bhakti is a form of loving meditation on the nature of God. Bhakti is upasana or meditation. In Upanishads it is described that, Upasana means concentration of mind wholly in God. The doctrine of prapatti (self-surrender) guarantees God to all Jivas (souls) without any distinction and offers an inspiring motive for spirituality and service. According to Ramanuja, every Jiva can intuit God directly and serve others by intuiting the truth that all beings are in Brahman and Brahman is in all beings This view combines contemplative insight and activistic outlook. Visistadvaita thus follows the way of synthesis and brings to light the working of divine love in humanity. The liberated soul does not become identical with Brahman, but only similar to Brahman (Brahmaprakara). Alvars and Ramanuja Acharyas emphasized prapatti as the easier and simpler path leading to the attainment of Moksha. God is pleased by the utter self-surrender of the devotee and takes care of him.

5. CONCLUSION Above all, it can be said that for liberation, according to Ramanuja, both Bhakti and Prapatti are necessary. While the practitioner of bhaktiyoga relies on the spiritual disciplines of learning, mortification of the flesh and disciplined meditation as necessary additions to the grace of God, the prapanna (or the follower of prapatti) attains the same end by a simple but radical once-for-all altering of the attitude of life. Laying the entire burden of liberation on God himself, the prapanna lives a life of faith and tranquility with each of his activities consecrated to the service of the Lord. Like the bhakta, the life of the prapanna is to be one continual remembrance and service to the Lord, and all of his activities are to be performed as an expression of his total self-surrender to the Lord, the one eternal end.

ENDNOTES 1. The Alvars are the most ancient Vaisnava poet-saints of South India, C.D. Sharma, A Critical Survey of Indian Philosophy, Ch. 18, p-336. 2. For e.g. in the Sribhasya 1.1.1 and the Vedarthasangraha 76. 3. Ahirbudhnya Samhita, Vol.II, Ch. 35 & 54. 4. Laksmi Tantra, Ch. 17. 5. Bhardvaj Samhita, Ch. 1-4. 6. Adhyatmikadhibhautikadhidaivikadukhavighnagandharahitah. Sar. g., 19. 7. Sukhamassva. 8. Prapattih sarvadhikara

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REFERENCES [1] Sharma, C.D. (1960). A Critical Survey of Indian Philosophy. Motilal Banarasidass Publishers Pvt. First Edition: Delhi: 14th Reprint: Delhi 2016 [2] Neduntheru U.Ve., Sri S Kannan Swami. Mystery of Man and the Universe: Divine Grace and our Surrender. Kottur Gardens, Chennai. [3] Lester, Robert. C. Ramanuja and Sri-Vaisnavism: The Concept of Prapatti or Sarangati. The University of Chicago Press Journals. [4] Nayar, Nancy. The Concept of Prapatti in Ramanuja’s “Gitabhasya”. Asian Studies Center, Michigan State University. [5] Jash, Anupam, (2018) Chapter 666-1 Prapatti, Springer Science and Busuness Media LLC.

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