Prapatti is a term used in Raamaanuja's philosophy - Vishisht A-Dwait. Prapatti or total surrender or complete submission to the will of God is also known as Aatm Samarpan or Sharanaagati. The path of Prapatti has the support of scriptures - both the Shruti and the Smriti.

Reference is invited to Shwetaashwatar Upanishad (6:18), Mahaa-Naaraayanopanishad (24:1) and Bhagavad Geetaa (2.7 and 18.66).

Prapatti can be practiced in three ways - Swa-nishthaa (depending on oneself), Ukti-nishthaa (depending on Aachaarya's words), and Aachaarya-nishthaa (entrusting the entire responsibility to the teacher).

There are six steps in Prapatti.

For more information, one may refer to Ahirbudhnya Sanhitaa (37.2.27 and 28) and Rahasya-traya Saar (chapter 21) and Vedaant Deshikaa. One of the best examples for Prapatti is Vibheeshan - see Vaalmeeki's Yuddh Kaand, Ch 17.17,  18.3, 18.33-34. The most important principle in Prapatti is that Moksh (liberation) depends entirely on God's grace and not on the Saadhak or spiritual aspirant.

There is NO evidence saying that Prapatti is independent Bhakti and that it is direct means to Moksh. Dwait followers can provide plenty of citations --

1. Yamevaisha Vrnate Ten Labhyah (Kathopanishad I:2:23) --> He is attained only by one whom He chooses
2. Bhaktya Labhyah Twananyayaa (Bhagavad Geetaa VIII:22) --> He is attained only by unswering devotion and not by any other means
3. Bhaktyaa Tutosha Bhagavan' (Source not known) -->'With devotion he pleased the Lord

Everyone of these point to Bhakti alone being the means to Moksh and no other. The various scriptural citations given in support of Prapatti being the direct cause of Moksh actually point to the fact that Prapatti is the creator of true Bhakti. Prapatti is the creator of true knowledge 'I am the the refugee' and 'Thou Art The Refuge'. This is Mahaa Gyaan (Supreme Knowledge). This in turn creates Bhakti which is firm and ceaseless love of God. Therefore, Prapatti is a means to Bhakti and not to Moksh.

In the Shruti 'Om Ityamaanam Yunjita' (Mahaa Naaraayanopanashid 24:1 or 79:18) meaning 'one must unite with the syllable Om' there is no evidence that it is talking of Prapatti (surrender) because the words 'Aatmanam Yunjita' mean coupling together with the mind. Only a person who has Bhakti, surrenders to God with mental effort. A person who does Prapatti, does not need mental effort in order to surrender to God. Therefore, the Shruti 'Aatmanam Yunjita' means to surrender to God with Bhakti and not merely through Prapatti. Why? Because Manounjita means mental union. It does not say Aatm Samarpan (offering of oneself).