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Srimathe Ramanuja Maha Desikaya Namaha

 

Dear Bhagavatottamas,

 

April 2, 1996 is Panguni Uttaram Day. Sri Sadagopan provided an excellent

summary of the significance of this day in his post. The following is a

brief description of the Sharanagati of Sri Ramanujacharya in the Sri

Ranganatha Gadyam.

 

Sri Ranganatha Gadyam is one of the works of Sri Ramanujacharya, delivered

on Panguni Uttaram day. This is the only day on which Ranganayaki Thayar is

in Utsavam in the royal court with Sri Ranganathar. This is

the reason for Yati Rajan's Gadya Trayam rendition on this day.

The Gadyam form of praising the Lord is unique to Sri Vaishnava tradition.

The Gadyam style is a "prose poem", in that adjectives and epithets are

interspersed in a long series of chains to achieve a

mesmerizing effect on both the person who chants it as well as the person

who listens to it. The Sri Ranganatha Gadyam is an expression of an

intensely personal and emotional Sharanagati of the acharya.

Sharanagati is fundamental to Sri Vaishnavism. The Sri Ranganatha

Gadyam and Sharanagati Gadyam are unparalleled in this regard.

 

Sri Ramanujacharya returned to Sri Rangam after being in "exile" at

Tirunarayana Puram (Melkote in Karnataka). Upon his return to Srirangam,

he went to the Temple of Ranganatha on Panguni Uttaram day. The majestic

sight of the Lord and his consort in Utsavam at the royal court overwhelmed

the Acharya resulting in this outpouring of devotion. The Sri Ranganatha

Gadyam contains a beautiful portrayal of the Bhakti, Dasyam and Sharanagati

margams of Sri Vaishnava tradition. The Gadyam is divided into three parts.

The first part deals with the glorification of the Lord by dwelling on his

innumerable auspicious attributes "Kalyana Gunams". In the second part,

the Acharya confesses all of his shortcomings and declares that he is

bereft of all the noble qualities (SamastAtma Guna Viheenaha). The first

two parts are a prelude to the formal surrender which is contained in the

last part of the Gadyam.

 

Sri. Sadagopan very kindly allowed me to borrow his 35+ page essay

(in Tamil) on the works of Sri Ramanujacharya. Sri Sadagopan's excellent

essay has been a major source of inspiration for me to write this

commentary. Therefore, I would like to thank Sri Sadagopan for his kind

gesture and encouragement during the course of my write up.

I recommend Sri Sadagopan's essay as a must read for anyone interested

in the works of Yati Rajan. Sri Sriram Ramanujam had referred to the book

by Sri V.V. Ramanujam on the Ranga Gadyam. The original sanskrit commentary

on this Gadyam is by Periya Vacchan Pillai. Therefore, these references can be

probed for further detail by the interested reader. A superb rendition of

this Gadyam by Smt. M.S. Subbulakshmi can be found in vol 4 of the Balaji

Pancharatna Mala (which was a 5 volume LP released by the Tirumala

Tirupati Devastanam in 1979-81)

 

SRIRANGA GADYAM

 

svAdheenatrividhachEtanAchEtana-swarUpasthithi pravrittibhEdam

klEsakarmAdyasEsadOsAsamsprashtam

svAbhAvikAnavadhikAtisya jnAnabalaiswarya

veeryasaktitEjassausIlya vAtsalya-mArdava-Arjava-sauharda-

sAmya kAruNya-mAdhurya-gAmbhIryaudArya-chaturya-

sthairyadhairya shaurya-parAkrama-satyakama-

satyasankalpa-krtitva krtajnatAdyasamkhyEya kalyANaguNA

gaNaughamahArNavam,parabrahma bhUtam,purushOttamam,

srIrangasAyinam, asmatswaminam,prabuddha

nityaniyAmya-nityadsyaikarasAtmasvabhAvOham

tadEkAnubhavaha tadekapriyaha paripUrnam bhagavantham

visadatamAnubhavEna nirantaramanubhUya,

tadanubhavajanita anavadhikAtisaya pritikArita

asEsAvasthOchita-asEsasEshataika ratirUpa-nityakinkarO bhavAmi

 

This is the first part of the Gadyam where the Acharya desires to be

of devoted service forever to the Lord. The Lord is described as one who is

faultless, and complete in all respects. The word Chit in sanskrit means

sky (which has no begining or end). It is also used to describe the body or

life with form, while Achit refers to the formless one. Thus Chetana

refers to the sentinet one while Achetana describes the

insentinent one. The Lord is described as one who holds sway over the

existence and activities of the three varieties (Baddha, Mukta and Nitya)

of sentinent, and insentinent ones. The Lord is untouched by the five

varieties of miseries and the resultant virtuous and sinful actions.

The deeper implication here is that the Lord is above the laws of Karma.

Therefore, he is indifferent to opposites (Sukham, Dukham, Good, Bad, Truth,

Untruth etc) and is not influenced in any way by the evils of Kama, Krodha

Lobha, Moha, Mada and Matsarya.

 

The Acharya pays glowing tribute to the Lord by enumerating his

innumerable Kalyana Gunams (auspicious attributes). Specifically, the Lord is

praised as the ocean of Bala (the ability to support the whole

universe, he who is at the root of all existence), Aiswarya (extreme wealth or

prosperity of a noble kind), Virya (bravery), Shakti (strength), Tejas

(unmatched radiance) Sousheelya (extremely pure character), Vatsalya

(pure unmitigated, untainted love), Maardava, Aarjava, Souharda (kind

hearted one), Samya (equanimous one), Karunya (ocean of mercy),

Madhurya (extremely sweet),

Gambhirya (extremely majestic) Audarya, Chaturya (intelligent),

Sthairya (fixed or permanent), Dhairya (extremely courageous) ,

Shourya Parakrama (extremely valourous one), Satya Kama, Satya Sankalpa

(he who is the lover of truth) Krutitva, Krutajnatardya Asankeya

Kalyana Gunaganambramaharnavam (repository of all of the innumerable

auspicious attributes). The Acharya says that these attributes

naturally find their home in the Lord. The Acharya then refers to the Lord as

Para Brahma Bhutam, Purushottamam (foremost among men), the one who is

reclining on the serpent bed in Srirangam (Sri Ranga SAyinam) and who is

his (the Acharya's) master (Asmat Swaminam) who is complete in all respects.

 

The Acharya continues by saying that he is always subject to the command of

his master

(Lord Ranganatha) and has tasted the sweetness of being in service of the

Lord forever. The Lord is the subject and object of the Acharya's

knowledge and devotion. The Acharya then adds that having experienced the

Lord constantly, he yearns to be of great, commendable service to the Lord

at all times and under all circumstances (Nitya Kinkaro Bhavami).

 

Having paid glowing

tribute to the Lord and recognizing His glory, Yatiraja attributes his

knowledge to the Lord and desires eternal service to the Lord. The Dasya

aspect of worship to the Lord is brought out very powerfully and

emotionally in this passage.

 

svAtma nitya niyAmya nityadAsyaikarasAtma

svabhAvAnusandhAna pUrvaka bhagavadanavadhikAtisaya

svAmyAdi akhilaguNa gaNAnubhAvajanita anavdhikAtisaya

pritiKarita asEsasEsataikaratirUpa nityakainkaryaprApyupAya

bhuta bhakti tadupAya samyagjnAna tadupAya

samIchInakriyA tadanuguNAs AtvikatAstikyAdi samastAtmaguNA

vihInaha duruttarAnanta tadviparyaya jnAnakriyAnuguNa

anAdipApavAsanA mahArNavAntarnimagnaha tilatailavat(e)

dAruvahnivat(e) durvivEchatriguNa kshaNaksharaNasvabhAva

achEtanaprakrtivyAptirUpa duratyaya bhagavamAyAtirOhita

svaprakAsaha AnAdyAsavidyanchitAnantaAsakya visramsana

karmapAsa pragrathitaha anAgatAnantakAlasamIkshayapi

adrashtasantArOpAyaha nikhilajantu jAtasaraNya! sriman!

nArAyaNa! tavacharaNAravaindayugaLam saraNamaham prapadyE||

 

In this part of the Gadyam the Acharya's only desire is "I seek your

lotus feet as my refuge". In portraying himself ("I"), the Acharya

accepts all of his shortcomings (or bad qualities that he has on

account of being subject to the laws of Karma).

Various epithets qualifying "I" are enumerated.

The Lord is then addressed by exclamatory adjectives before

the formal surrender.

 

The Acharya says that his nature is built to be ever commanded by the Lord.

Therefore, he is forever thinking of it, meditating always on his (the Lord's)

great Lordship, and all the Lord's auspicious qualities in a devoted manner.

The Acharya intensely desires to use this devotion as a means to "sevai"

for the Lord by being of service to the Lord in all forms under all conditions

.. The Acharya adds that when he is possessed of ripe knowledge it would lead

to devoted service engaged in action in the form of service to the Lord.

 

The Acharya now recounts all of his shortcomings by describing himself as

lacking in personal qualities like virtue (satva), and firm faith and

states that he is possessed of qualities and conduct directly opposite to

the previously stated Kalyana Gunams of the Lord and the virtues enumerated

above and consequently is immersed in an ageless ocean of sin. Yati Rajan

states that he is incapable of breaking free from this ocean

(crossing the ocean of sin) with naturally endowed knowledge and lustre

since they are covered by his inevitable association with prakriti.

Prakriti by nature is subject to change

and is a mixture of the tri-gunas (satva, rajas and tamas). Therefore, the

Acharya claims that his inevitable association with the trigunas is inseparable

like oil in the til seed (Tila Tailavath) or fire in firewood (Daru Vanhivath).

Yatirajan thus concludes that he is inextricably bound by the rope of Karma

in the form of virtue and sin collected over ages out of ignorance. The

Acharya declares that he is incapable of finding the means to overcome this

bondage of samsara no matter how long or how hard he tries. Therefore, he is

convinced that his only refuge lies in the Lotus feet of the Lord as the means

of emancipation. The Lord is addressed as O Narayana!, ever associated with

Sri!, the refuge of all created beings! thus the Acharya seeks the Lord's

protection.

 

The above confession of shortcomings on account of association with Karma is

a common feature of the works of Sri Ramanujacharya, Sri Tirukacchi Nambi

in the Devaraja Ashtakam (which was very eloquently summarized by Sri

Sadagopan) and Swami Desikan (where he describes himself as the emperor of

all evil attributes). Such thoughts arose when these great Acharyas had a

vision of the Lord and were evaluating themselves critically against the

background of the auspicious attributes (Kalyana Gunams) of the Lord.

 

However, my own interpretation is that these great souls did not need any

confession at all. Since they had already realized the Lord, they were above

the Tri-gunas. However, in their compassion for the rest of humanity, they

chose to take upon themselves all the shortcomings of mankind (on account of

the laws of Karma) and plead with the Lord to help mankind overcome the

bondage of Karma.

 

EvanavasthitasyApi arthitvamAtrENa paramakAruNikO

bhagavAn svAnubhavaprItyOpaItaikAtyantika

nityakainkaryaikaratirUpa nityadAsyam dAsyatIti vishvAsa

pUrvakam bhagavantam nityakinkaratAm prArthayE

 

Here, the Acharya says that although he is in this state, full of various

defects, he begs the Lord to accept him in eternal service with the firm

faith that the all merciful Lord will grant him the favor of steadfastness

(single-minded devotion) in everlasting service to HIM

(the Lord) heeding to this sincere request as a result of the devotion

arising from experiencing the Lord.

 

The formal surrender, motivated by the above stanza, begins now. The

Acharya in sheer ecstasy expresses his thoughts in a very loving

and touching manner.

 

tavAnubhUtisambhUta prItikAritadAstAm|

dEhi mE kripayA nAtha! najAnE gtimanyathA||

 

My Lord! you should be pleased, out of your

unbounded mercy, to grant the service to You

resulting from the joy of experiencing you.

najAnE gatim anyathA -Apart from begging you,

I do not know of any other means.

 

Begging for the Lord's mercy is significant here. The background leading to

the composition of the Gadyam can help us in appreciating the Acharya's

pleas to the Lord. When Yati Rajan concluded his rendition of the Sharanagati

Gadyam, the Lord of

Srirangam broke his Archa Samadhi and addressed the Acharya thus: "Remain

here (in Srirangam beside me) until thy body falls to the earth

(till your death)". Therefore, when the Acharya was rendering the Sri

Ranganatha Gadyam, his thoughts were focussed on the joyous experience of the

Lord. The Acharya longs for more of the same (joy of experiencing the Lord).

Disturbed at the prospect of being possessed by the laws of Karma

(which would prevent him from attaining his wish) again (after

experiencing the Lord), the Acharya resolves that the only way out for him is

to constantly be by the side of the Lord. This can be accomplished by

being of uniterrupted, service to the Lord. Only the Lord has

the power of conferring this benefit. Therefore, the Acharya

begs the Lord for this favor.

 

 

sarvAvasthOchitAsEshasEshataikaratistava|

bhavEyam pundarIkAksa! tvamEvaivam kurUsva mAm||

 

Here the Acharya requests the Lord:

O lotus eyed one! I should be eager to render all

forms of service under all conditions. You should

grant me this state of mind.

 

EvambhUta tatvayAthAtmAvabOdha tadicchArahitasyApi

EtadhucchAraNamAtrAvalambanEna

uchyamAnArthaparamArthanishtam mE manastvamEvAdyaiva

kAraya

 

The Acharya's humility is reflected in this passage where

he says:

"Even if I do not have the wish sincerely for the

knowledge or that I am not fit for your grace

to reach the goal, Please make the words I gave

expression to as an excuse to fill in the defeciencies

and render me fit". This is the most moving and touching part of

the Gadyam.

 

apArakarUNAmbudhE! anAlOchitavisEsAsEsalOka saraNya!

praNathArtihara! AsritavAtsalyaikamahOdadhE!

anavarataviditanikhilabhUtajAtayAthAtmA! satyakAma!

satyasankalpa! Apatsakha! kAkuthsa! sriman! nArAyaNa!

purushottama! sriranganAtha! mamanAtha! namOstutE!||

|| iti srirangagadyam samAptam ||

 

apArakaruNAmbhudhE - Oh! Limitless ocean of mercy!!,

Here, the Acharya addresses Him as the ultimate

succor of all irrespective of differences, one

who unhesitatingly grants refuge when His subjects

are in distress, You who destroys the distress of those

who seek you! Great ocean of love to his devotees,

You who know the truth about all your creations at all

times! You with wishes always fulfilled ! You who can

do all that You will! Friend in my distress!

By comparing Him to Rama (KAkutsa) the Acharya wants

to convey that the Lord is like Lord Rama (the one who would grieve

at the grief of all men not only devotees of his) Ever

associated with Sri! Greatest of persons! Lord of

Srirangam! My Lord! I prostrate before you.

 

In the concluding part, anAlOchitavisEsAsEsalOka saraNya and

AsritavAtsalyaikamahOdadhE must be examined further. The Lord

is described by the Acharya as the refuge of the universe and that the Lord

does not hesitate even for a moment while granting Sharanagati to one who

surrenders to Him. The Lord makes no distinctions in granting Sharanagati.

By describing the Lord as AsritavAtsalyaikamahOdadhE, the Acharya wants

to convey the message that the Lord is the ocean of love to those who

surrender to Him. The use of Vatsalya is significant since the Lord's love

is pure, unmitigated and untainted like the love of a cow for its calf.

 

 

Sri Ranganayaki Sametha Sri Ranganatha Swami Parabrahmane Namaha,

 

Muralidhar Rangaswamy