Prapatti, ViPrapatti, and APrapatti (Discourse 6)
SHRII SHRII ANANDAMURTI
28 September 1980, Calcutta,INDIA
[this discourse in electronic edition is so much confused, you can't understand it because these silly editors addicted with many sentiments have distorted it, so please go through each and every line properly to assess what Baba is saying in this discourse ..... i believe such hypocrisy has done by these editors to transcribe only with their jugglery of english words and not the content what Baba wants to reflect.... go through ]
In connection with Prapatti, viPrapatti, and aPrapatti, we are to discuss a little about Tantra.
The Original propounder of Tantra was Lord Sadáshiva.
Tantra has two main local divisions – one is the Bengal school of Tantra, another is the Kasmirii school of Tantra.
The Bengal school is less ritualistic and more practical.
On the other hand, Kasmirii school is more ritualistic and less practical.
Judged from the viewpoint of practicality, Tantra has five broad sub- branches: Shaeva Tantra, Shákta Tantra, Vaeśńava Tantra, Saora Tantra, and Gáńapatya Tantra.
It is said that the Shaeva Tantra attaches more importance to the faculty of knowledge and the social discriminations, the caste-divisions were eliminated.
The Shákta Tantra lays greater stress on attainment of power and its judicious application.
The Vaeśńava Tantra aspires to lead mankind towards Parama Puruśa through the cult of sweet, divine bliss, but there is less social consciousness.
The Saora Tantra attaches greater importance to medical treatment and astronomical progress, and
The Gáńapatya Tantra provides inspiration to work unitedly to people who are otherwise divided into different social groups.
Here we don’t propose to say anything about Shaeva or Shákta Tantra,
But we must say something about Vaeśńava Tantra.
It is averred that Vaeśńava Tantra aspires to lead the spiritual aspirants towards Parama Puruśa through the cult of blissful flow.
Let me say one thing in their connection.
In future if I ever say anything regarding Saora Tantra, I will discuss at great length and during the discussion I shall point out that Saora Tantra was concerned not only in astronomy or the sciences of medicine.
It did something more than that, especially in Middle East and India about 1000 to 3000 years ago from now. Now in this context, that topic is irrelevant.
While dealing with Vaeśńava Tantra, we notice that though it had its origin in India, more particularly in Southern India, later it came under varied influences from the Middle East.
As a result thereof, the modern Vaishnavism as it was, prevalent during the Mughal period, was greatly influenced by the Sufism of the Middle East.
Our topic of discussion is Krśńa and His life.
During Krśńa’s life time, the Sufism was not in vogue in Middle East.
The Vaishnavism of southern India, as enunciated in the Shriimad Bhagavad came much later than Krśńa.
The Dravidian Brahmins were not clearly divided into two major branches; Aiyars and Ayengars.
The Ayengars are Vaishnavites and the Aiyars are Shaivites.
One could easily distinguish the Aiyars from the Ayengars by their
From the distinct styles of decoration on their foreheads, with holy ashes, one can easily, distinguish the Aiyengars from the Aiyars.
In those days, the classifications of Tantra were certainly there but they were not very rigid and distinct.
If, the forward march towards Parama Puruśa through the cult of sweet, divine bliss, is the basic spirit of Vaeśńava Tantra, then the spirit must have reflections in both Krśńa of Vraja and Pártha Sárathi Krśńa. This march can be effected only through Prapatti.
Because when a devotee advances through the cult of sweet devotion, he prefers to avoid the path of philosophical intricacies.
Suppose you have allotted with a certain duty and you are to run for that.
Now, if at that time you are offered some delicious eatables, you will say, “No thank you, not now. Let me run first, and then I will take a little rest and then I will enjoy the daintiness bit by bit with great relish.”
While running, one’s mind remains in high speed, tremendously preoccupied.
That is why you can’t, in that speed, relish even the delicious eatables. Similarly, when you advance through the cult of sweet devotion, you enjoy while advancing, more and more sweetness and bliss at every step.
And obviously, at that stage, you don’t like the tormenting harshness of karma(action) and jiṋána(knowledge).
Prior to this, I have said that several times that we have that Prapatti in full measure from Krśńa of Vraja – that sweetness of the divineliness.
Likewise, the cult of actional faculty(karma), which is the ascribed to Pártha Sárathi is not opposed to Prapatti, as we have already discussed it.
Now let us analyze whether the Jiṋána Márga [cult of knowledge] as associated with Pártha Sárathi, is in conformity with the Jiṋána Márga of the Shaevism or it is more consistent with the cult of sweet, divine bliss of Vaesnavism.
Pártha Sárathi Krśńa did an enormous culture of knowledge — all His teachings were mostly based on the cult of knowledge.
HE taught this Philosophy to Arjuna, and His philosophy does not smack of negativism or escapism.
According to Pártha Sárathi Krśńa, whatever takes place in this universe, is designed by the Cosmic will, nothing can happen without the Cosmic desire.
The Unit entities, i.e., the Jiivas are constrained to act under the impact of two personalities — One it’s small “I” which craves to accumulate, to get so many things, big or small, and give also so many things to the society.
HE creates a world of his own centering around that little “I” — a world of illusions in which he himself has been entrapped and where he considers himself to be the supreme monarch.
Simultaneously there is a larger world, a much bigger world of Parama Puruśa encircling him — a world where “he” is a mere bubble.
Now all the hopes and aspirations, all the desires and urges, of that insignificant bubble, residing within the vast mind of Parama Puruśa, attains the supreme fulfillment, only at the time when it throws itself up in the flow parallel to the main stream of the Cosmic flow.
Otherwise the individual desires and hopes, ever unfulfilled, unrealized.
The human beings cherish thousand of desires in their hearts, but those desires mostly remain unfulfilled, because in most cases the unit waves of desires do not maintain any parallelism with the waves of Cosmic desire.
So, it was quite natural for Arjuna to hesitate to slay his own friends and relations in the battlefield.
The Kaoravas were his dear kinsmen; there were many other kings and vassals, who were bound in ties of intimate friendship with Arjuna to feel compassionate for dear and near ones.
But that love, that compassion for his relatives and friends was something related to his(Arjuna’s) unit “I” feeling, it had no validity with the Cosmic world.
So, he is thus addressed and exhorted, “Oh Arjuna, don’t think that you are killing someone. No one ever kills or even killed.
The weapons can never kill anyone.”
Naenaḿ chindanti shastráńi naenaḿ dahati pávakah;
Na caenaḿ kledayantyápo na shośayati márutah.
[Weapons cannot pierce him (the soul), fire cannot burn him, water cannot drench him, wind cannot dry him up.]
So, who are you to kill them? You can’t do anything.
Your existence is nothing but an insignificant tiny bubble within the vast Macrocosm.
As the vast Macrocosmic wave advances with its alternate troughs and crests, you are also flowing along with the wave, sometimes going up in the wave — sometimes down.
Yuga yuga Dhávita Yátrii.
That is, the traveler have been on their unceasing travelling for ages along that high and rugged path of “ Rise and Fall”.
So what will you do?
Parama Puruśa’s is always imagining in His vast Macro-psychic sphere – none can stand against that mighty flow of Cosmic Imagination.
So it is erroneous to think for anyone that he will be killing his dear kinsmen, the Kaoravas.
So Krśńa says: “Things are already planned, predestined by Me. I have already planned out things in My mind. You are just an instrument.”
So we get two things here.
In the first place, the atmosphere of divinity, though not altogether denied is belittled here as if it is something like Máyáváda [the Doctrine of Illusion].
But it is actually Mayavada.
Again this is forward advance through the alternate movement of ascent and descent, it is not altogether accepted.
HE says, this is the magic of miracle-creating Máyá: aghat́ana ghat́ana pat́iiyasii Máyá [“the dexterous hand of Máyá that can even create things impossible to create”].
In reality, “Nothing is happening, it seems Máyá, Máya is effecting all these. So it is absolute Monism and of course together with it, an element of PRAPATTI – at least partially, if not totally.
In the initial state, when philosophical arguments are cited one after another, it appears to be clear VIPRAPATTI – Just opposite to PRAPATTI.
But in the next stage, when HE says, — ‘I have already set everything as per MY pre-arranged plan, you are a mere tool in my hand” – it is clear APPRAPATTI.
Till then, it is not clearly said, “It is ME who does everything. Everything takes place as per MY wish – your wish, your desire has no value”.
Finally this APRAPATTI becomes PRAPATTI when HE says again:
Sarvadharmán parityajya Mámekaḿ sharańaḿ vraja;
Ahaḿ tváḿ sarvapápebhyo mokśayiśyámi má shucah.
[Set aside all other dharmas and take shelter in Me alone; I will save you from all sin, have no fear about that.]
Different entities, different jiivas, are moving according to their respective inherent propensities, inherent characteristics — “Countless jiivas, countless entities, are moving around that Macrocosmic Nucleus with respective saḿskáras [mental reactive momenta]” –
And this movement of them, this rotation will continue till they are able to realize their oneness with that Supreme Nucleus, till they realize that Supreme Nave.
Sarvájiive sarvasaḿsthe brhante tasmin haḿso bhrámyate Brahmacakre. “This movement, this rotation, will continue until the different entities are able to realize their oneness with that Supreme Nucleus, until they realize the Supreme Entity” – prthagátmánaḿ preritáraiṋca matvá juśt́astatastenámrtatvameti.
When the jiivas know of the Supreme Entity around whom they move, an internal urge to run to Him develops, and that is the stance of total Prapatti, that is the culmination of Spiritual Sádhaná.
The innumerable jiivas, with their innumerable propensities and characteristics, are rushing and moving along, but all their movement are not crowned with success.
I have already said that progress in physical and psychic spheres is not possible; it is possible, only in spiritual stratum.
Sarvadharmán means various propensities — various instincts [of a human being], various Pa’shas(fetters) and Ripus(enemies).
The microcosms, with their numerous saḿskáras, are rushing along.
Krśńa says — “Stop pursuing those characteristics”… Mámekaḿ sharańaḿ vraja – and “Follow Me as your final resort/refuge.
Come to Me and increase your love for Me.”
Ananyamamatá Viśńormamatá premasauṋgatá – “Develop love and attachment for Me, Rush to Me, I am ready to receive onto My lap.”
Vraja means “to move amidst joy”…
Ahaḿ tváḿ sarvapápebhyo mokśayiśyámi má shucah – “I will liberate you from all saḿskáras, all bondages. You need not worry at all about it.”
The fact is, the more one advances towards Parama Puruśa, the more one becomes free from blemishes, the more one gets cleaned of the dirts and dross of mundane life and Parama Puruśa lifts him up and places him on His lap.
So this can be treated as the Giitá’s final word on the goal (Summum bonum) of human life –the last word regarding the goal.
Regarding the path of movement, many things are said, but regarding the goal the final word is this: “Forgetting all other things, forgetting all your desires and aspirations, come to Me.”
Mámekaḿ sharańaḿ vraja – “take shelter in Me.” This is nothing but Prapatti.
Now, is there any difference between the Shaevite philosophy knowledge ( jiṋána) and the Vaesnavite philosophy Prapatti?
The Shaevite philosophical knowledge is hair-splitting knowledge and that aspires to arrive at a goal through the mutual conflicts and clashes between affirmations and negations, through law of cause and effect.
There is nothing on the way, neither Prapatti nor aPrapatti.
In the initial stage one moves with viPrapatti, after reaching the goal, nothing remains, neither viPrapatti nor Prapatti nor aPrapatti.
From the earliest times there was a difference of opinion between the Vaeśńava scholars on the one hand and the Shaeva scholars on the other. This is an ideological conflict.
But Pártha Sárathi did not follow the Vaeśńava Tantra in toto,
Though part of Vaeśńava Tantra, it is resplendent in its own brilliance.
Because in the initial stage, Krśńa had led Arjuna along the path of karma and jiṋána.
Here Arjuna represents any human being any ordinary Yogi.
While He guides Arjuna along the cult of Jiṋána (knowledge), it is like viPrapatti.
Next when HE says “It is ME who is doing everything. You are not doing anything.” It is APRAPATTI.
In fact man has really little strength. If one fasts for 24 hours, he feels fatigued. If he fasts for 48 hours, he loses his memory. How weak man is!)
Thirdly when He says, to Mankind with confused minds – “You need not worry about anything. I will do everything for you. You just rush along and surrender unto Me – it is clear PRAPATTI.”
Whatever little hopes and desires man cherishes in his hearts, gets fulfillment, when those are in perfect accord with the main flow of the Parama Puruśa.
“Kii habe iccháy, iccháte kii hay? Krśńa iccháviná phal phalená. [Nothing comes of the wishes of the unit beings, unless those are backed by the wish of Parama Puruśa.]
So in the last stage, Pártha Sárathi uttered something which reflects the highest spirit of Prapatti.
Sarvadharmán parityajya Mámekaḿ sharańaḿ vraja;
Ahaḿ tváḿ sarvapápebhyo mokśayiśyámi má shucah.
The Krśńa of Vraja did not do all this.
His magic flute breathes out only one note – the note of Prapatti. “
That notes is –, “What I do is done; nothing else is done. You be with ME”.
Both the paths of Pártha Sárathi Krśńa and Krśńa of Vraja are apparently the same, yet they have guided the human beings, the spiritual aspirants in two distinct ways.
The sádhaka will select either of the two, depending upon their respective inherent saḿskáras, as the only object of adoration, as the only desideratum of all the marches of his life.