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According to Visistadvaita Vedanta, Bhakti and Prapatti are the only mean: for release. Bhakti is continuous stream of rememberance of God, uninterrupted like the flow of oil. It is generated by seven fold disciplines such as Viveka, Vimoka Abhaya, Kriya, Kalyana, Anavasada and Anuddharsa And Bhakti denoted by such 42. 43. suhrdastavadadiran sukrtaphalam yattvaya parityaktam | duskrtaphalam dvisantah prarabdhante param padam visatah || S.S. X-60, p. 84. adya hi parasamkalpakalpantapavakena prarabdhakarmalesaparisesaupasositah purusasya duritarnavah prakrtirapi nirmokakalpasesaparisuddhasvabhava purusamayusah pare tamasah pare ca nirmoksyati || S.S. X- p.865 44. rasarudhirapisitamedahkikasamajjasuklamayakalebarakaragara niskrantah sabarakutira kotaratsarvabhaumapitrsadanasaudhadhirohanaya samtvaramana iva | rajakumarastattaddesadhikaribhirativahikairanitarasulabhena devayanena trigunamarukantaramativahitaratamahparabhutam paramapadamadhiroksyami || S.S. X, p. 874 45. durasedhasthemna duritaparipakena bhavinah pramathi samsarah prasamarahito'yam prabhavati | nirodhe tasyaika nirupadhikakarunyaghatitasvatantrecchasaktih svayamupadhimadhaya ramate || S.S. I-75, p.151-52

284 terms as Vedana, Dhyana, Upasana etc. transforms itself into successive forms of Parabhakti, ParaJnana and Paramabhakti, it has Prapatti as a limb. 46 This element of Bhakti which is very much emphasised by Ramanuja in his philosophy is described by Venkatanatha highlighting its characteristics in this manner. Visnubhakti bestows to a higher spiritual life those who have been reduced, as it were to ashes by the fire of Samsara. It is well known to be the origin of all righteous conduct. It is highly extolled by all men of wisdom. It is deep and pure in its course. It is accessible to only the men of wisdom. 47 Further, Vishnubhakti is described as like a branch of Kalpaka Tree in granting the fulfilment of the life. She is adored by the hosts of Siddhas whose minds are pure and who cherish no other interests than the attainment of the Lord.48 As described in the drama, Bhakti is cherished by those who are endowed with spiritual serinity and the source of the ripe fruit of the creeper of knowledge. It is the perfect development of the Srutis and the abiding place of purity. She is just like the dawn dispelling the darkness of AJnana and the fear of Samsara.49 In fine, Bhakti is the contemplation of the glory of God. Being the next step to Bhakti, in Ramanuja's philosophy, the doctrine of Prapatti plays very important role. Prapatti is the realisation of Divine Grace. It is the sacrifice of the inner being which is dumb in deep love for the God. It is otherwise called Nyasavidya.50 46. 47. 48. 49. 50. bhaktiyamgo nama yamaniyamasanapranayamapratyaharadha ranadhyanasamadhirupastangavamstailadharavadavicchinnasmrtisantanarupah sa ca viveka vimokabhyasakriyakalyananavasadanuddharsarupahsadhanasaptakajanyah | vedanadhyanopasanadisabdavacya bhaktih parabhaktiparajna | paramabhaktirupakramavati prapattthangika ca | Yatindramatadipika, 20-21-24, pp. 95,96, 97. samsarakhyajvalanabhasitibhutasamjivanarha dharmotpattiprathitavibhava dharyamana girisaih | gambhiratvadakalusagatirgamyatirthopapanna gangevanya purusajaladhim gahate visnubhaktih || iyamakhilapumarthaprarthanakalpavalli sitamatibhirananyaih sevita siddhabrndaih | dyutibhiraviralabhirdyotayanti digantan visati sumatisaudham visnubhaktirvisuddham || samadhananidhih samvidvallisamagraphalodayah srutaparinatih suddhisthema sukhapratibhurasi | bhavabhayatamah pratah samdhya paravaradipika bhagavati harau bhaktirdivya pariskrtiratmanah || nyasavidya prapattih | prapattirnamaanukulyasya sankalpah pratikulyasya varjanam | raksisyatiti visvaso gotvavaranam tatha || S.S. IX-22, p.764 S.S. IX-52, p.793 S.S. X-26, p.818 Yatindramatadipika - 28, p. 99

285 Accordingly, Venkatanatha, states that the path of Bhakti and Prapatti is essential to give the grace of the Lord. "The Lord is declared in the Upanisads to be Himself she means Upaya of attaining Him. The ways of Bhakti and Prapatti are indicated for winning His grace. The adoption of these ways is the result of the grea: ripening of meritorious deeds (done in the past) and, even for this, the Lord, who has ability to create everything is Himself the cause." 51 The primary element of Prapatti is Saranagati. Referring to this Venkatanatha says: "The embodied being is deluded with the dance of Maya or Prakrti; and Supreme Brahman, who is the Lord of everything and whose greatness is unequalled, is besides Himself with Compassion, which is bent on saving him and with the snow of the worship of His feet (Saranagati) quenches the fires of his suffering, and cancels his sins.52 The person who has recoursed to the path of Prapatti, is protected by the Lord in all respects, from even the servants of Yama. It is so described in the Drama. "The servants of Yama tremble before him and even Time which destroys al (not expecting Indra and Brahma) is in dread of him. The gods of Svarga are afrais that he might displace them from their seats. Raksasas, Anuras, Yaksas, Guhyakas and others flee in fear to a great distance. And all this is the result of his having surrendered his self at the two lotus-like feet of the Lord of Laksmi.5 53 Prapanna does not beg of the Lord, the pleasure of this world nor of Svarga nor Kaivalya nor even Moksa. He praise that he should have the grace of Pure and firm minded Bhagavatas, who are like the chaste wives of the royal harem, because their grace is like the dawn which heralds the day of the splendour of Moksa.54 51. upayah svaprapterupanisadadhitah sa bhagavan prasattyai tasyokte prapadananididhyasanagati | tadarohah pumsah sukrtaparipakena mahata nidanam tatrapi svayamakhilanirmananipunah || S.S. X-31, p.821 52. svamayasailusiviharanaparibhrantatanubhrtyaritranodyogapravanakarunavesavivasah | pratikseptum tapan prabhurayamaparyantamahima himanimaniya svapadanatimenah pranudati || S.S. X-30, p.820 53. kampante yamakimkarah svayamasau kalasca sarvakarsah sankante kila nirjara nijapadavastambhanam paksikam | raksodanavayaksaguhyakamukha dhavantyato duratah padmavallabhapadapadmayugalapratyarpitasvatmanah || S.S. X-49, p.837 54. nathe nastrnamanyadanyadapi va tannabhinalikininalikasprhaniyasaurabhamuca vaca na yacamahe | suddhanam tu labhemahi sthiradhiyam suddhantasiddhantinam muktaisvaryadinaprabhatasamayasatti prasatti muhuh | S.S. X-50, p. 839

286 Though the person, who dreams the path of Prapatti in a strict manner, cannot gain realisation due to the Prarabdha Karma to be worked out.55 However, Venkatanatha, suggests the emotions in the realisation of the bliss of Prapatti. The basic emotion of Prapatti consists oin an implicit faith in Divine goodness and Divine mercy. It is called Mahavisvasa. The dramatist has very effectively put this idea into the poetry as below : durarodharathemna duritaparipakena bhavinah pramathi samsarah prasamarahito'yam prabhavati | nirodhe tasyaika nirupadhikakarunyaghatita- svatantrecchasaktih svayamupadhimadhaya ramate || S.S. I-75, p. 151-52 This idea of Mahavis vasa is so sweet that the imagination of Venkatanatha comes to relish it. mithah kalahakalpanavisamavrttililadaya- parigrahanakautukamathitaparavasyah prabhuh | khalaksitasamudrame sukrtalaksane kutracit ghunaksatalipikramadupanipatinah pati nah || S.S. I-67, p. 138 Besides Venkatanatha suggests the subsidiary emotions of Prapatti equally well. He suggests the divine impulse due to be dutiful to God. satvavastannibhrtah prasadaya satam vrttim vyavasthapaya trasya brahmavidagamastrnamiva traivargikanbhavaya | nitye sesini niksipannijabharam sarvasahe srisakhe dharmam dharaya catakasya kusalin dharadharaikantinah || S.S. II - 38, p. 250-51 Further stimulus to this emotion is embodied in the resolve to follow the dictates of divine conscious floods. It brings about mental peace tranquility. It brings to fruition the desire to grow into divine consciousness. It is the wisdom of all wisdoms, the purity of all purities, the joy of all joys. 55. api nirmuktajivanam kamadinam baliyasam | avidya karmasamjna tu mrtasamjivani sthita || S.S. IX - 17, p. 760

287 When this sort of feeling gathers force, it leads to another kindered feeling which consists in giving up all that is prejudicial to divine love and divine service. This crisis in divine love with all emphasis is mentioned by the dramatist. 'visamadhu bahiskurvan dhiro bahirvisayatmakam parimitarasasvatmapraptiprayasaparanmukhah | niravadhimahanandabrahanubhutikutuhali jagati bhavita daivat kascijjihasitasamsrtih ' || S.S. III-25, p. 365 When this stage of divine love is passed there comes the stage in which one wants to fall prostrate at the feet of the Lord and remain subservient to Him in mind, heart and soul. Service of God and of humanity are not mutually conflicting ideals. This is emphasised when the dramatist says. 'kim vijnanaih kim tapodanayajnaih kim va'nyaiscatvatparityagadinaih | jnatum drustum tattvavasca pravestum sakyam brahmananyabhaja tvayaiva ' || S.S. X-94, p. 884 The last stage in the culture of Prapatti is self-abnegation in love of the god. 'svapododhavyatikaranibhe bhogamoksantarale kalam kancijjagati vidhina kenacitsthapyamanah | tattvopayaprabhrtivisaye svamidattam svanistham sesam krtva sirasi krtinah sesamayurnayanti || S.S. IX - 27, p. 768 In the light of this Supreme realisation, the service of God and the service of humanity become one and the same thing.