can u elaborate on it 

Srimathe Ramanujaya Namaha,

Namaskaram Jayaram Swami,

Regarding devareer intial question about “I would like to know details of Anga prapatti and Swatatntra prapatti”, adiyen would like to share the TRUE definitions from Velukkudi Swami’s upanyasams with Acharya ThiruvAdi Bhalam & Velukkudi SriKrishnana Swami’s Aasirvadham.

Before that we need to understand the baseline Karma.

Karma word is used to represent either our Actions (punya or papa) or to represents our past stored deeds (punya or papa) or to represent when we relinguigh our past stored deeds. SO karma word is used in any on these contexts.

Three types of Karmas that EACH of them possess:

Sanchita Karma:

Sanchita karma is a larger UNLIMITED & COUNTLESS BAGS of our accumulated actions (karma) which have not begun to give result. It is a big/main account of all our past actions (karma). This is stored in Supreme BhagavAn Sriman NarayanAn’s Heart (no one can erase it except HIM) and HE has account of each of our Sanchita Karmas’ without overlapping.

Prarabdha Karma:

Prarabdha karma (a smaller unit of actions) which have started bearing fruit. From the sanchita karma a small bag is taken and this small bag is used to decide the birth taken. It may take many births to exhaust a unit of prarabdha karma. Once it is exhausted, further bags would be drawn from the countless Units of bags (sancita karma).

Aagami Karma:

Aagamai karma is the actions that we do while trying to exhaust the Prarabdha karma during a particular, which inturn accumulates another set of karmas if our actions were punya or papa, and gets stored back to the sanchita karma.

So this Karma Theory is never ending cycle and no one can get out of it except with BhagavAn’s Karunai.

Now with the above Karmas baseline understanding, we should understand the Purpose of Life which is to reach Moksham (SriVainkuntam) for Nithya Kainkaryam to BhagavAn Sriman Narayanan since we are Sheshan/Parathantran to the Swathantran BhagavAn.

Two paths for moksham

◦ Pravirtthi margam – Path of Action – Seithu seithu phalathai adiyarthu i.e through bhakthi yoga, karma yoga, gyana yoga Margham (a.k.a Upasana Margham)

Upayam (Path): Our Effort,

Upeyam (Destination): BhagavAn’s ThiruvAdi (Moksham).

This is Half & Half Dealing with BhagavnAn which is dangerous like the Rishi margham.

◦ Nivirtthi margam – Path of knowledge and Renunciation – vilagi vilagiye phalathai adaiyarthu. Ne

panama iru perumal pannuvar.(a.ka Saranagathi margham)

Sri Krishna BhagavAn advises Pravirthi margam (Sharanagathy) to arjuna since arjuna does not seem to believe in Saranagathi.

Upayam (Path) : BhagavAn’s karunai (NOT our effort)

Upeyam (Destination) : BhagavAn’s ThiruvAdi (Moksham).

This is NO dealing with BhagavnAn, it’s all HIS effort so it’s always success like the PoorvAchryas margham.

These two paths also knows as:

◦ Markata Kishora nyaya (Baby Monkey Rule) – example for saddhyopaya like karma,gnana and bhakti yoga. (Markata means monkey, Kishora means baby).

◦ Marjara kishore nyaya (Baby Cat Rule) – example for siddhopaya i.e Prapatti/Nyasa. (Marjara means cat, Kishora means baby).

Now coming back to the

Two types of Prapatti (Sharanagathy):

◦ Anga prapatti – wipes ONLY the papam which are hindrance to start on bhakthi yoga margham, but this Prapatti doesn’t yield moksham by itself, since the FULL PAAPAM/PUNYA is not ERASED yet, as this Margham is based on once own effort. Like SriRama’s Guru Vashsitar is following this margham, still in Samsaram, so there is no way we can perform to reach Moksham.

In this Prapatti, the Sanchita Karma is Still Present and definitely one is exhausting the Prarabdha karma.

◦ Swathanthra prapatti – wipes the ENTIRE Paapam which are hindrance to attain moksham which is done on BhagavAn’s Lotus Feet. But this Margham has a small glitch, as it is requires MahaVishvasam (Unshakable Belief) on HIS Lotus Feet. AcharyAr Parasara Bhattar Swami used to explain that if we say Dvayam in the morning and tried to climb a post, and if we are about to fall down, if we chant dvayam to save us, then this Prapatti won’t work (gets cancelled), since we lost Vishvasam (belief) on BhagavAn’s lotus feet that HE will save me anytime since we are HIS sotthu and losing the fundamentals of this prapatti, that the Path needs to be HIS Effort & Destination is HIMSELF.

 In this Prapatti, the Sanchita Karma is Completely Erased (ZERO) and only the Prarabdha Karma (small bag) is left which may get erased in same birth or may take another few births to get erased depending up on what we do, like Not surrendering all the Punya actions results on SriKrishna’s Lotus feet as “Sarvam SriKrishnarpanam Asthu” and accumulating more Paapa karmas in that birth.

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So we follow the third type of Prapatti for MahaVishvasam and Moksham and Kainkaryam on same birth.

Adiyen (ElayaAlwar) Srinivasa (DhoddayaCharyAr) Dasan.

Srimathe Ramanujaya Namaha,

Namaskaram Jayaram Swami,

With Acharya ThiruVAdi Bhalam and Velukkudi SriKrishnan Swmai’s Aasirvadham, adiyen will answer for for devareer’s further query “……………You have added a third one. I believe, third one is part of second prapatti.”,

Adiyen did not add any third Prapatti. It is Poorvacharyas statements and is not part of the Second Swathantra Prapatti. It stands by its own.

‘- Anga Prapatti is also called as “Alagupaya Saddhyopayam”.

Alagu means Difficult,

Saddhyopayam is Our effort, Saadhicchu sadhichhu phalanai (Moksham) adaivadhu. Too difficult task.

‘- Swathantra Prapatti is also called as “Alagupaya Siddhopayam”

Siddhopayam is Siddhmaana Purushanai Nambhuvadhu. It is believing in BhagavAn’s ThiruvAdi if we have MahaVishwasam,as explained in Parasara Bhattar Swami explanation above.  நம் வாழ்க்கையில் எது நடந்தாலும், என் நன்மைக்கு என்று நம்பி கொண்டு, பகவானை எந்த காரணத்தாலும் மனத்தாலோ இல்லை மொழியாலோ சந்தேகம் பட கூடாது, குற்றமும் சொல்ல கூடாது (Nam vazhkkaiyil yedhu nadanthaalum yen nanmaikku yendru nambhi kondu BhagvAnai yendha kaaranathaalum manathaalo illai mozhiyaalo sandheham pada koodadhu, kuttramum solla koodaadhu). Any moment, the Mahavishwasam is lost after Swathantra Prapatti, this Prapatti doesn’t work for Moksham. We have to start over and maintain MahavIshwasam through out till the end we reach Moksham with BhagvAn’s krupai.

So we follow the third Prapatti to GET MahaVishvasam and Moksham and Kainkaryam on same birth and we don’t follow Anga prapatti and Swathantra Prapatti, But we do all the things based on once won Yatha Shakthi mentioned in Anga Prapatti and Swathantra Prapatti for BhagavAt Preethyartham and not as Upayam for Moksham, since Moksham is granted with JagadhachAryar Swami RamanujAr NirHedhukai Krupai.

Adiyen (ElayaAlwar) Srinivasa (DhoddayaCharyAr) Dasan.

One is getting Moksha + Service in spiritual world Directly.

This is active path. It has lot of responsibility. It requires strong will to reach God.

– Suitable for persons who like to go to God independently

– Suitable for persons who are very unique and like to put their own mark and not accept traditional rigid framework

– Includes Bhakti Yoga etc

– Best for who likes to have personal relationship with God

One is getting Moksha + Service in spiritual world by Indirectly, mercy of God coming through Acarya

This is semi active path. It has lot of submission aspect. It requires lot of trust because you depend not on yourself.

– Suitable for who are not in 1st category

– Who are unsure of one’s own capabilities that they can reach God directly without traditional rigid framework

– Who like to take semi retired spiritual life

– Who don’t know much of scriptures or spirituality because it requires mainly submission then effort to reach God directly

Conclusion –

Both have positives and negatives. It’s not one can’t grant the other can.

Ultimately it’s intentions that matters.

Radhakrishna