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From the Bhakti List Archives
• April 1, 1996
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
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