Nature of Prapatti, a kind of ethico-spiritual discipline, is characterized by a composition of six components (sadanga yoga) similar to the ashtanga yoga or the eightfold discipline of Yoga system. The Ahirbhudhanya Samhita describes it as a sixfold discipline (sadvidha sarairagatih). The Lakshmi Tantra while defining atma niksepa, which is also known as nyasa and saranagati, speaks of five components (nyasab-panchaga-samyu-tahi). There is, however, no conflict between the two views. In the former statement, the principal act of self-surrender (atma niksepa) is combined with its five subsidiaries, whereas in the latter statement the two, anga angadi, are separately mentioned.
The six components of prapatti, as explained by Vedanta Desika on the basis of the Pancharatra treatises, are listed below.
(1) Anukulya sahkalpa, that is, a determined will on the part of the aspirant to perform only such acts as would please God.
(2) Pratikulya varjana, that is, to refrain from acts which would cause displeasure to God
(3) Karpanya or the feeling of humility arising from the helplessness of an individual in resorting to other means of salvation.
(4) Maha visvasa or the absolute and unshakable faith in God as the sole protector.
(5) Goptitva varana or to make a request to God seeking His protection.
(6) Atma niksepa, that is, entrusting the burden of protecting the individual self to the care of God.
Each one of these constitutes an important component of saranagati and bears ethical and theological significance. The first two angas- anukulya-sahkalpa and pratikulya-varjana- have ethical significance as they involve right conduct by way of strictly obeying the commands of the Lord. The sacred texts have prescribed the religious acts to be performed by an individual and prohibited certain activities from which he should refrain. These are like the commandments of God and by strictly following the dictums of the sastra one incurs the pleasure of God and by doing the prohibited acts, one incurs His displeasure. As the individual is absolutely subservient to the Supreme Lord, it becomes imperative for him to please God by doing the right thing and avoiding His displeasure by refraining from the prohibited acts.
The third anga, karpanya or humility, is an important mental trait to be developed by the aspirant for moksha. It is actually an outcome of the two eligibility conditions, i.e., the feeling of utter helplessness in adopting any other means for moksha and having the conviction that no one other than the Supreme Being can protect a person. It also implies absence of pride (garva tyaga). Such a humble attitude on the part of an individual truly arouses the compassion of God.
The fourth anga, mahavisvasa or unshakable faith in God as the only saviour, is the most important part of saranagati. Such a conviction enables an aspirant to perform prapatti without entertaining any doubt regarding its effectiveness to secure moksha for him. Even after its performance, it helps him to live in peace for the rest of the life without entertaining any doubt regarding the attainment of moksha. The Vaishnava acharyas have laid greater emphasis on the development of such a faith as otherwise prapatti will be ineffective.
The fifth anga, goptitva varana, implies that the individual who seeks liberation should make a formal request to God to grant him moksha. A question is raised whether such a request is to be made to God on the ground that the omniscient and all-compassionate God should by Himself be able to know the mind of the aspirant and grant him what he yearns for even without his asking for it. Vedanta Desika takes the view that this is against the general principle, viz., that one grants the desired object only when it is asked for. If God does not bestow other human goals such as dharma, artha and kama unless these are requested for, moksha, the highest human goal, cannot also be granted to the aspirant unless the latter requests for it. As Lakshmi Tantra points out, though God is omniscient and also compassionate, He looks forward to a formal request by the aspirants for protection. This is because God rules the universe in accordance with certain accepted principles and He too should conform to it in the matter of offering protection to an individual as otherwise He would be open to the charge of discrimination. As the individual is absolutely subservient to the Supreme Lord, it becomes imperative for him to please God by doing the right thing and avoiding His displeasure by refraining from the prohibited acts.
The sixth part, atma niksepa, or the act of surrendering the self to the care of God is the principal component of prapatti (angi).
All the five requirements outlined above constitute the essential constituents (anga) of Saranagati and have to be complied with by an aspirant for moksha at the time of performing prapatti. If any one of these accessories is absent, prapatti will be incomplete and will not lead to the desired goal. In other words, atma niksepa, which is the principal part (angi) of prapatti should invariably be connected with the five accessories. It is in this sense nyasa or atma niksepa is described as panchaga sarhyutah or closely connected with five components.
There are numerous episodes in the Itihasas and Indian Puranas narrating the observance of saranagati by the celestial deities (devatas), the sages, human beings of all kinds and even living beings of lower order such as animals. In all these cases, a careful study of the episodes reveal that Saranagati includes either implicitly or explicitly all the five accessories. The saranagati observed by Vibhisana seeking the protection from Lord Rama, as narrated in the Ramayana is a classic example of complete saranagati. Even in our ordinary experience, we can, find all the features of saranagati when the help of another person is sought to protect some valuable material. Thus, for instance, when a person who has in his possession a valuable article wishes to hand it over to the care of another capable individual, since he himself is unable to take care of it, he should entertain good feelings towards the latter, he should not displease him in anyway, he should have utmost trust in him, make a request to him with all humility to protect it and then hand over the article to him. When such a procedure has been gone through with utmost confidence in the protective power of the capable individual, the owner of the valuable article can remain carefree. The same principle applies to the saranagati done at the feet of God with faith and conviction and with the compliance of all the five requirements. Because of its practicability, effectiveness and sure result in short time, prapatti has been extolled by the Vaishnava acharyas as the best means of moksha.
