Śaraṇāgati Gadyam
The Śaraṇāgati Gadyam is a profound Sanskrit prayer composed by Śrī Rāmānuja, the great Śrī Vaiṣṇava philosopher and theologian. As one of the three sacred prose texts (Gadyatrayam), it represents the pinnacle of devotional surrender (prapatti). This text captures Rāmānuja's direct dialogue with the Divine Couple, Śrīman Nārāyaṇa and Śrī Mahālakṣmī, at Śrīraṅgam, where he performs complete self-surrender (Śaraṇāgati).
The significance lies in its exposition of the path of total surrender as the most accessible means of salvation, especially for those unable to practice rigorous yoga or meditation. It beautifully articulates the divine attributes of both the Lord and Śrī (Lakṣmī) as the compassionate intercessor, while establishing the theological foundation that surrender itself is both the means (upāya) and the goal (upeya) of spiritual life. This prayer remains central to Śrī Vaiṣṇava practice, and is relished by the devotees as a remembrance of the divine grace.
॥ श्रीः ॥
श्रीभगवद् रामानुजीयं
॥ शरणागतिगद्यम् ॥
यो नित्यमच्युतपदाम्बुजयुग्मरुक्म
व्यामोहतस्तदितराणि तृणाय मेने ।
अस्मद्गुरोर्भगवतोऽस्य दयैकसिन्धोः
रामानुजस्य चरणौ शरणं प्रपद्ये ॥
वन्दे वेदान्तकर्पूरचामीकरकरण्डकम्
रामानुजार्यमार्याणां चूडामणिमहर्निशम् ॥
śrīḥ
śrībhagavad rāmānujīyaṃ
śaraṇāgatigadyam
yo nityamacyutapadāmbujayugmarukma-
vyāmohatastaditarāṇi tṛṇāya mene
asmadgurorbhagavato'sya dayaikasindhoḥ
rāmānujasya caraṇau śaraṇaṃ prapadye
vande vedāntakarpūracāmīkarakaraṇḍakam
rāmānujāryamāryāṇāṃ cūḍāmaṇimaharniśam
TRANSLATION
Salutations to Goddess Śrī. He who, being forever enchanted by the golden pair of Acyuta’s lotus-feet, regarded all other things as mere straw — to that master of ours, the divine Rāmānuja, the one and only ocean of mercy, I surrender at his feet.
I bow always, day and night, to Ācārya Rāmānuja — the crest-jewel of the noble ones, the golden casket containing the camphor of Vedānta.
श्रीरङ्गनायिकारामानुजसंवादः ॥
श्रीरामानुजः
भगवन्नारायणाभिमतानुरूपस्वरूपरूपगुणविभव
ऐश्वर्यशीलाद्यनवधिकातिशय असङ्ख्येयकल्याणगुणगणां पद्मवनालयां
भगवतीं श्रियं देवीं नित्यानपायिनीं निरवद्यां देवदेवदिव्यमहिषीं
अखिलजगन्मातरमस्मन्मातरमशरण्यशरण्यामनन्यशरणः
शरणमहं प्रपद्ये ॥
śrīraṅganāyikārāmānujasaṃvādaḥ
śrīrāmānujaḥ
bhagavannārāyaṇābhimatānurūpasvarūparūpaguṇavibhava
aiśvaryaśīlādyanavadhikātiśaya asaṅkhyeyakalyāṇaguṇagaṇāṃ padmavanālayāṃ
bhagavatīṃ śriyaṃ devīṃ nityānapāyinīṃ niravadyāṃ devadevadivyamahiṣīṃ
akhilajaganmātaramasmanmātaramaśaraṇyaśaraṇyāmananyaśaraṇaḥ
śaraṇamahaṃ prapadye
TRANSLATION
With no other refuge to resort to, I seek You, O Śrī Devī, who are full of all beneficent qualities and seated in a forest of lotus flowers. You are the refuge of all the helpless; You are my Mother, indeed the Mother of the entire world; the Crowned Divine Queen of the Lord of the Devas (Devadeva Divya Mahiṣī); the pure and unsullied one (Niravadyā); never separated from the Lord (Nityānāpāyinī). Your essential nature (Svarūpa), form (Rūpa), qualities (Guṇa), manifestations (Vibhava), sovereignty (Aiśvarya), gracious conduct (Śīla), and other innumerable auspicious qualities are limitless, unsurpassed, and most wonderful—all in perfect harmony with and pleasing to Bhagavān Nārāyaṇa's own nature and qualities.
PURPORT
The words “Bhagavat” and “Nārāyaṇa” indicate the fullness of guṇa and vibhūti and remind us that in both “Oṃ Namo Bhagavate Vāsudevāya” (Dvādaśākṣara) and “Oṃ Namo Nārāyaṇāya” (Aṣṭākṣara), Lakṣmī is closely associated.
The words anurūpa and abhimata are used in conjunction for, in some cases, there may be anumata (but not anurūpa) and again, anurūpa but not anumata. The object is to dispel such an idea, that is to say, that both do co-exist here. The word guṇa following rūpa denotes the qualities of the vigraha, such as, beauty, etc. The words, aiśvarya and śīla are used to denote the collection of qualities implied by rulership and accessibility. Anavadhikā is easily understood as greatness with no limit or boundary, i.e. “with nothing above”. The next following 4 names exemplify the paratva and saulabhya of Lakṣmī: The word ‘nityānupāyinī’ is used to show that Lakṣmī is ever present with, and not separated from, the Lord, so that She may ever be ready to see that the faults of erring souls may be veiled from His notice. Niravadya means that She is not unapproachable (like in the case of Paramātman) nor affected with any faults. mahiṣī means the anointed Queen; hence She is one whose wishes cannot be transgressed (or easily ignored by the Lord). Akhilā in Akhilā jaganmātaram denotes that Rāmānuja includes himself among those to whom She is a mother. aśaraṇya means persons with no other resource to go to for refuge. To show that the speaker includes himself in the class, the word ananya is used. Thus far, prayers to Śrī.
पारमार्थिक भगवच्चरणारविन्दयुगऴ
ऐकान्तिकात्यन्तिक परभक्ति परज्ञान
परमभक्तिकृत परिपूर्णानवरत नित्यविशदतम अनन्यप्रयोजन
अनवधिकातिशयप्रिय भगवदनुभवजनित अनवधिकातिशय प्रीतिकारित
अशेषावस्थोचित अशेषशेषतैकरतिरूप नित्यकैङ्कर्यप्राप्त्यपेक्षया
पारमार्थिकी भगवच्चरणारविन्दशरणागतिः
यथावस्थिता अविरताऽस्तु मे ॥
श्रीरङ्गनायिका
अस्तु ते । तयैव सर्वं सम्पत्स्यते ॥
॥ श्रीरङ्गनाथरामानुजसंवादः ॥
pāramārthika bhagavaccaraṇāravindayugaḻa
aikāntikātyantika parabhakti parajñāna
paramabhaktikṛta paripūrṇānavarata nityaviśadatama ananyaprayojana
anavadhikātiśayapriya bhagavadanubhavajanita anavadhikātiśaya prītikārita
aśeṣāvasthocita aśeṣaśeṣataikaratirūpa nityakaiṅkaryaprāptyapekṣayā
pāramārthikī bhagavaccaraṇāravindaśaraṇāgatiḥ
yathāvasthitā aviratā'stu me
śrīraṅganāyikā
astu te tayaiva sarvaṃ sampatsyate
śrīraṅganātharāmānujasaṃvādaḥ
TRANSLATION
I pray to You: May my sincere and genuine śaraṇāgati at the lotus feet of Bhagavān be perfectly performed with all its aṅgas (essential components) and continue uninterrupted until the goal of puruṣārtha is attained. This is for the purpose of securing the privilege of eternal service (nitya kaiṅkarya) to the Lord—that is, the satisfaction derived from all forms and kinds of service, always appropriate to every condition and circumstance. This service arises from boundless, intense devotion born from the experience of enjoying the Lord—an unbounded, limitless, selfless love with no other purpose than serving Him directly. This is a perfect love, fully enjoyed in all His manifestations, not just momentarily but continuously without interruption. This devotion is further nurtured by sincere, single-pointed, and ever-intense Para Bhakti (the desire for His vision), parajñāna (direct perception of God), and Parama Bhakti (the longing to have that perception continue forever)—all directed toward the lotus feet of the Lord.
[Śrī Devī graciously accepts this prayer.]
Śrī Devī says: "So shall it be. By this alone, everything will be accomplished."
PURPORT
It may also mean ‘natural’ and not artificial, i.e. caused by some external phenomenon. The word may be taken even as an adjective to the word bhakti. Caraṇāravinda implies that He is easily accessible to a śeṣa or devotee, as easy as the breast-milk of a mother is available to her child.
What is meant by aikāntika is that the śaraṇāgati is performed with the sole object of pleasing the Lord and of no other, while atyantika means that as a continuous experience, the bhakti or anubhava is nityayukta.
Parabhakti may be defined as that longing of the devotee to have a direct vision of God for ever and ever. The achievement of that vision of God is para jñāna. The desire to have experience of that vision continued or perpetuated for ever and ever is parama bhakti.
The next six words beginning with paripūrṇa go to qualify anubhava; paripūrṇa anubhava means perfect knowledge of the Lord in all stages and all conditions; that is, in para, vyūha, vibhava, hārda and arcā stages which are His divine manifestations.
Anavarata (continuous) is the opposite of “once” or “sometimes”. The word nitya is used to repel any idea of limitation, i.e. to denote endlessness. Why these two words? They are necessary to denote continuity without interruption, not like bathing or performing agnihotra which are nitya but are performed only at intervals or on occasions.
Viśadātma dispels any doubt about the anubhava not being direct. Ananya prayojana is used to denote the opposite of there being some other object in view. Why? The answer is anavadhi atiśaya priya (limitless, intense affection). For though there may be no other object in view, there may be limit to the prīti (affection). To denote that it is not so, these words are used here. That is to say, the devotion caused by such experience is unlimited in its extensiveness.
Atiśaya is pre-eminence. “This experience of His by the devotee is explained to be with an ecstasy of feeling caused by the experience already obtained by him. By aśeṣa avasthā is meant such things as being seated in maṇṭapa or resting in the antaḥpura. The word “śeṣatva” means service, like holding umbrella, waving cāmara, sounding kalañj (tiruccinnam), serving as sandals, handing over betel leaves, etc.
But we know that Ananta (Śeṣa) and Garuḍa have their allotted tasks of service to the Lord. How then call all the services be open to a devotee? To explain away any such doubt, Rāmānuja uses the words rati-rūpa. Service by whomsoever done is to the pleasure of the Lord. So it is pleasing to the doer; hence it also satisfies any another devotee in the same way as if he himself has done the service. So Āḷavandār uses the words “praharṣayiṣyāmi” only “to gladden thee, not for my own pleasure.” Therefore, the service, even if rendered by another, there is satisfaction as if done by oneself, and that is due to the feeling caused by witnessing the pleasure of the Lord by such service rendered by the other or others; such satisfaction itself is the service. The implication of the fourth (dative case “nārāyaṇāya”) is set out here. Pāramārthike means that the śaraṇāgati is not the result of tamo-guṇa but due to the desire to do what will be pleasing to the Lord. That is the natural distinctive attribute of śaraṇāgati, distinctive from other upāyās (ways of attaining Him). “Yathāvasthita” denotes that śaraṇāgati is not due to any rajo-guṇa. This is to be taken along with true manner in which śaraṇāgati is to be performed. It denotes its quality. It cannot be true śaraṇāgati, if it is rendered unto a person not fit for such surrender. Avirata—uninterrupted till goal is reached. That is, it is the direct means to attain the fruit desired and not indirect, for, such indirect means do not last till the end but cease at some time on the way. “As tu te” these are the words of blessing by Lakṣmī. Some say that these words were spoken by Śrī Herself; some say that the words are what Rāmānuja himself says as having been spoken by Her as he felt sure that she would certainly say so; this is because she as Sītā has already declared in Rāmāyaṇa “tena maitrī bhavatu” (word used by Sītā to Rāvaṇa). The words “sarva” in “sarvaṃ saṃpatsyate” is used to denote that not only the supplicant but also all those connected with him will be saved.
श्रीरामानुजः
अखिलहेयप्रत्यनीककल्याणैकतान ! स्वेतरसमस्तवस्तुविलक्षण
अनन्तज्ञानानन्दैकस्वरूप ! स्वाभिमतानुरूप एकरूप अचिन्त्य दिव्याद्भुत
नित्यनिरवद्य निरतिशय औज्ज्वल्य सौन्दर्य सौगन्ध्य सौकुमार्य लावण्य
यौवनाद्यनन्तगुणनिधिदिव्यरूप !
śrīrāmānujaḥ
akhilaheyapratyanīkakalyāṇaikatāna ! svetarasamastavastuvilakṣaṇa
anantajñānānandaikasvarūpa ! svābhimatānurūpa ekarūpa acintya divyādbhuta
nityaniravadya niratiśaya aujjvalya saundarya saugandhya saukumārya lāvaṇya
yauvanādyanantaguṇanidhidivyarūpa !
TRANSLATION
[Then follows invocations to the Lord with a description of all His qualities, His divine Form, and His weapons, etc.]
[With no other person to surrender myself to, I take shelter at Your lotus feet, O Śrīman Nārāyaṇa, the refuge of all the helpless!] You are the enemy of all evil and the abode of all auspicious qualities, the perfect embodiment (distinct from all other forms) of immeasurable knowledge and bliss. You bear a divine form that is agreeable to You, worthy of You, unchanging, beyond the reach of thought, divine in essence, and wonderful to behold. You are eternally existing, pure and unsullied, pre-eminently excellent, of brilliant loveliness, sweet-smelling, charming with the prime of youthfulness—indeed, a form full of such qualities and a complete treasure of infinite excellences.
PURPORT
“Pratyanīka” denotes not merely the absence of the evil qualities but that He destroys evil in others. The word ānanda means being good to oneself, and anukūla means good to others. It may also be taken to explain the word kalyāṇa.
Kalyāṇa-aikatāna means the sole abode of, and completely full of, all kinds of virtues. Besides, kalyāṇa means also good not only to one’s self but also to others. “Eka” excludes the possibility of being jaḍa or inauspicious in any portion. Then, Rāmānuja goes on to describe the divya vigraha, i.e., divine personality of the Lord. Abhimata-anurūpa are to be understood as before. Ekarūpa denotes that He is distinguished by His two qualities, (1) freedom from evils and fullness of good qualities hence to be worshipped, (2) being the object of attainment (upeya). Acintya—that is, beyond the reach of imagination or thought. Divya denotes that the form is different in substance from common ordinary forms. The second divya means that He is also different in structure. Adbhuta—presenting new forms of beauty every other minute; “everlasting” is the nitya; niravadya means rare flawlessness, the fault of being not easily meditatable; unlike in the case of svarūpa of God, His vigraha is more easy to contemplate—saundarya—loveliness; lāvaṇya—charm of the whole structure; ādi may denote other beauties, like roundness of limbs, length of arms.
स्वाभाविकानवधिकातिशय ज्ञानबलैश्वर्य वीर्यशक्तितेजस्सौशील्य
वात्सल्य मार्दव आर्जव सौहार्द साम्य कारुण्य माधुर्य गाम्भीर्य औदार्य
चातुर्यस्थैर्यधैर्यशौर्यपराक्रमसत्यकामसत्यसङ्कल्पकृतित्व
कृतज्ञताद्यसङ्ख्येयकल्याणगुणगणौघमहार्णव !
svābhāvikānavadhikātiśaya jñānabalaiśvarya vīryaśaktitejassauśīlya
vātsalya mārdava ārjava sauhārda sāmya kāruṇya mādhurya gāmbhīrya audārya
cāturyasthairyadhairyaśauryaparākramasatyakāmasatyasaṅkalpakṛtitva
kṛtajñatādyasaṅkhyeyakalyāṇaguṇagaṇaughamahārṇava !
TRANSLATION
You are the great ocean into which flow rivers of limitless excellent virtues, all natural to You and beneficial for the protection of devotees. These include: complete knowledge (jñāna), mighty sovereignty (bala), supreme lordship (aiśvarya), unfailing strength (vīrya), power to act without external assistance (śakti), radiant splendor (tejas), gracious conduct (sauśīlya), tender affection like a cow toward her calf (vātsalya), compassionate softness (mārdava), straightforwardness (ārjava), genuine friendship (sauhārda), impartiality (sāmya), mercy (kāruṇya), sweetness (mādhurya), profundity (gāmbhīrya), magnanimity (audārya), skillfulness (cāturya), steadfastness (sthairya), courage (dhairya), valor (śaurya), prowess (parākrama), fulfillment of all desires (satyakāma), realization of all resolves (satyasaṅkalpa), accomplishment of all undertakings (kṛtitva), and grateful remembrance of even the smallest act of worship offered to You (kṛtajñatā)—and countless other auspicious qualities.
PURPORT
Śīla is where a superior has as his natural quality the quality of moving freely with the inferiors; when that is exercised for no selfish or other purpose, it is sauśīlya. That is to say, Īśvara does not cause fear in the heart of the devotees by His īśvaratva nor does He generate any feeling in them of undue hesitation to approach Him by His superiority.
Vātsalya is the quality to find good even in evil, just as a cow fondles its newborn dirty calf. This quality is one of the features of extreme patience; hence patience is not mentioned separately.
Mārdava is the feeling of loss at any separation from the devotees, a feeling of apprehension when they are not present at any place.
Ārjava denotes perfect correlation of mind, speech and body in action. So it is said “rajjub-dhvat sarvam akhyātum upacakrame”—because of His artlessness He (Rāma) began to narrate to Śūrpaṇakhā all about Himself. Sauhārda—ever wishing well of His devotees; intent on doing good to them without caring for any return. Sāmya is the quality which does not make differentiation on account of birth, conduct or character; making Himself easily available to them all and also rewarding them, not minding any difference in the gifts offered by them or their nature or value—in short, no feeling of any difference. Kāruṇya—removing the calamities and grievances without expecting any return.
Mādhurya—kindness shown even in inflicting punishment, such as death. (ehi ehi phullāmbuja-patra-netra) When Kṛṣṇa goes to hit him with cakra, Bhīṣma cried to Kṛṣṇa: “Come, come, O lotus-eyed One.” Gāmbhīrya—of immeasurable depth (worth), as the greatness and value of the favours granted by Him to His devotees bear no proportion to the insignificance of the deserts of the favoured. Audārya—with no feeling that any devotee has been over-favoured or not satisfied with the favours granted. “Kṛṣṇa felt indebted and remembered the debt when Draupadī cried for help when being dishonoured”—or with no feeling that favours are granted to a stranger, but only as if to a son who is entitled to the patrimony. Cāturya—affording instant relief to His devotees, overlooking their faults just like a father. Rāma performed the abhiṣeka to Vibhīṣaṇa on the battlefield itself. Sthairya—firm determination not to abandon His devotees.
These twelve (qualities) are useful to Him for saving His devotees.
Then follow three qualities which go to help Him in punishing those who stand in the way of His protecting His devotees.
Dhairya—unshaken stand against foes who stand in the way of granting such protection; “jaṭājūṭa-granthiṃ dṛḍhayati”—making fast the knot of the hair. Śaurya—prowess to enter the enemy’s camp as easily as if entering His own house.
Parākrama—power to vanquish foes after entering their camp—“chinnaṃ bhinnaṃ” (at the time of Rāma’s destroying Rāvaṇa’s mūla-balam).
Then are mentioned two qualities relating to enjoyment. Satyakāma denotes Īśvara possessing nitya-vibhūti. [The word kāma has many meanings.] Satyasaṅkalpa denotes Īśvara possessing the worlds for His līlā, i.e., sport or recreation, thus possessing the two worlds for His dominion.
The next two qualities refer to the protective activities of the Lord apart from the 12 qualities already mentioned.
Kṛtitva is the state of satisfaction in having acceded to the prayers of the devotees; therefore the word may mean one who is active, that is to say, He Himself does what the devotees should have done. “Ahaṃ smarāmi”—“I think of him at the death of the devotee though he may not remember Me.”
Kṛtajñatā denotes “I remember”—i.e., remembering what has been done, but not what has to be done but left undone; or kṛtajña is one who remembers only the good act done, however small, but not the faults, nor the return He is making to them. The word gaṇa is used to denote that in each of the qualities there are many (sub-varieties) of qualities contained in them. Such gaṇas’ flood is “ogha”. Mahārṇava is the ocean. Virtues and qualities have no permanent value unless they seek abode in Bhagavān; indeed, without such refuge, they have no value.
स्वोचितविविधविचित्रानन्ताश्चर्य ! नित्य निरवद्यनिरतिशयसुगन्ध
निरतिशयसुखस्पर्शनिरतिशयौज्ज्वल्यकिरीटमकुटचूडावतंस
मकरकुण्डलग्रैवेयकहारकेयूरकटकश्रीवत्सकौस्तुभमुक्तादामोदरबन्धन
पीताम्बरकाञ्चीगुण नू पुराद्यपरिमितदिव्यभूषण !
svocitavividhavicitrānantāścarya ! nitya niravadyaniratiśayasugandha
niratiśayasukhasparśaniratiśayaujjvalyakirīṭamakuṭacūḍāvataṃsa
makarakuṇḍalagraiveyakahārakeyūrakaṭakaśrīvatsakaustubhamuktādāmodarabandhana
pītāmbarakāñcīguṇa nū purādyaparimitadivyabhūṣaṇa !
TRANSLATION
O Nārāyaṇa! You are adorned with all kinds of ornaments—worthy of You, most wonderful to behold, everlasting, faultless, sweet-smelling, soft to touch, and wonderfully splendorous. These include: the crown bearing the central diadem of lustrous gems, other head ornaments, ear ornaments, necklaces and neck ornaments, garlands, shoulder-bracelets and arm-bracelets, Śrīvatsa and Kaustubha, pearl garlands, waist-belts, silk garments, golden waist-bands, leg ornaments, and countless other precious adornments.
PURPORT
Vividha means different kinds of ornaments such as kaṭaka, makuṭa; vicitra denotes varieties in each kind of ornaments.
Anantāścarya—excellent beyond any limit. Niravadya is used to denote “flawlessness for the purpose of contemplation”. When starting contemplation on the divine form, naturally the vision of His ornaments comes prominently before our mental eyes. The quality of “niratiśaya sugandhatvam” distinguishes these ornaments from the ordinary or common variety. For the śruti says “He is all sweet-smelling and all rasa.” Makuṭa means the central piece in the head coronet in which the most precious stone is embedded; or it may mean the crown itself. Compare “na kuṇḍalī na makuṭī”—“no one in Ayodhyā wears out kuṇḍala and makuṭa.” Kirīṭa-rūpa is makuṭa, i.e., the head ornament. Divya means divine, not the ordinary kind; the word is to be taken to qualify all the above.
स्वानुरूप अचिन्त्यशक्तिशङ्खचक्रगदासिशार्ङ्गाद्यसङ्ख्येयनित्यनिरवद्य
निरतिशयकल्याणदिव्यायुध !
svānurūpa acintyaśaktiśaṅkhacakragadāsiśārṅgādyasaṅkhyeyanityaniravadya
niratiśayakalyāṇadivyāyudha !
TRANSLATION
O Nārāyaṇa! You bear various weapons of unparalleled power, all worthy of You and perfectly suited to Your nature—the conch (śaṅkha), the discus (cakra), the mace (gadā), the sword (khaḍga), the bow (dhanus), and countless other auspicious divine weapons that surpass all others in power and force.
PURPORT
स्वाभिमतनित्यनिरवद्यानुरूपस्वरूपरूपगुणविभवैश्वर्य
शीलाद्यनवधिकातिशयासङ्ख्येयकल्याणगुणगणश्रीवल्लभ !
एवम्भूतभूमिनीऴानायक !
svābhimatanityaniravadyānurūpasvarūparūpaguṇavibhavaiśvarya
śīlādyanavadhikātiśayāsaṅkhyeyakalyāṇaguṇagaṇaśrīvallabha !
evambhūtabhūminīḻānāyaka !
TRANSLATION
You are also the Consort of Śrī, whose form harmonizes perfectly with Yours and who possesses highly beneficent qualities such as glory and sovereignty, along with innumerable excellent attributes. You are also the Consort of Bhū Devī and Nīlā Devī, who are endowed with similar auspicious qualities.
PURPORT
स्वच्छन्दानुवर्तिस्वरूपस्थितिप्रवृत्तिभेदाशेषशेषतैकरतिरूप
नित्यनिरवद्यनिरतिशयज्ञानक्रियैश्चर्याद्यनन्तकल्याणगुणगण
शेषशेषाशनगरुडप्रमुखनानाविधानन्तपरिजनपरिचारिकापरिचरित
चरणयुगऴ !
svacchandānuvartisvarūpasthitipravṛttibhedāśeṣaśeṣataikaratirūpa
nityaniravadyaniratiśayajñānakriyaiścaryādyanantakalyāṇaguṇagaṇa
śeṣaśeṣāśanagaruḍapramukhanānāvidhānantaparijanaparicārikāparicarita
caraṇayugaḻa !
TRANSLATION
You possess innumerable followers and servants, both male and female, who minister to Your needs and comforts while waiting at Your feet. Their form, existence, and actions are all due to Your will. Among them are Ādiśeṣa, Viśvaksenā, and Garuḍa, who are endowed with a host of auspicious qualities—imperishable, pure, possessing limitless wisdom and energy for action, and endowed with the power to direct and maintain.
PURPORT
Nitya-niravadya distinguishes nityas from the muktas. “Kriyā” here means service to the Lord. Aiśvarya means the control and direction of the activities of the body, organs, etc. Śeṣāsana is Viśvaksena (for he is the eater of the remains of the food of the Lord). Cf. Āḷavandār’s Stotra-ratna: “the eater of the food left over after Thy eating.” Nānāvidha—of different kinds: holding the umbrella, whisking the cāmara, serving as sandals or as a seat or holding the betel spittoon are the varieties of such services. In each of the services the devotees employed are so many and innumerable. Paricārikā is used keeping in mind females like Vimala (one of the lady attendants who whisk cāmaras).
परमयोगिवाङ्मनसाऽपरिच्छेद्यस्वरूपस्वभावस्वाभिमत
विविधविचित्रानन्तभोग्यभोगोपकरणभोगस्थानसमृद्धानन्ताश्चर्या
नन्तमहाविभवानन्तपरिमाणनित्यनिरवद्यनिरतिशयश्रीवैकुण्ठनाथ !
paramayogivāṅmanasā'paricchedyasvarūpasvabhāvasvābhimata
vividhavicitrānantabhogyabhogopakaraṇabhogasthānasamṛddhānantāścaryā-
nantamahāvibhavānantaparimāṇanityaniravadyaniratiśayaśrīvaikuṇṭhanātha !
TRANSLATION
You are also the Lord of Vaikuṇṭha, the eternal, faultless, immeasurable realm that lies beyond the reach of speech and mind even for the holy yogins—a divine abode most dear to You, containing within itself all kinds and varieties of enjoyments, the means conducive to such enjoyments, and places perfectly suited for such experiences. It is replete with all forms of divine manifestations (vibhava). Such is Your Vaikuṇṭha, O Lord!
PURPORT
स्वसङ्कल्पानुविधायि स्वरूपस्थितिप्रवृत्ति
स्वशेषतैकस्वभाव प्रकृति पुरुष
कालात्मक विविध विचित्रानन्त भोग्य भोक्तृवर्ग भोगोपकरण
भोगस्थानरूप निखिलजगदुदय विभव लयलील !
svasaṅkalpānuvidhāyi svarūpasthitipravṛtti
svaśeṣataikasvabhāva prakṛti puruṣa
kālātmaka vividha vicitrānanta bhogya bhoktṛvarga bhogopakaraṇa
bhogasthānarūpa nikhilajagadudaya vibhava layalīla !
TRANSLATION
Your divine sport (līlā) consists of the creation, sustenance, and dissolution of the worlds. These worlds contain instruments of enjoyment (bhogyopākaraṇa) and various kinds of enjoyable objects (bhogya). The fundamental principles—Prakṛti (primordial matter), Puruṣa (individual souls), and Kāla (time)—are by their very nature eternally subservient to You, O Lord. Their form (svarūpa), their existence (sthiti), and their activities (pravṛtti) are all in accordance with Your will alone, and they always follow only Your wishes and commands.
PURPORT
सत्यकाम! सत्यसङ्कल्प ! परब्रह्मभूत ! पुरुषोत्तम महाविभूते !
श्रीमन्! नारायण! वैकुण्ठनाथ ! अपारकारुण्य सौशील्य वात्सल्य औदार्य ऐश्वर्य सौन्दर्य महोदधे ! अनालोचितविशेष अशेषलोकशरण्य ! प्रणतार्तिहर ! आश्रितवात्सल्यैकजलधे! अनवरतविदित निखिलभूतजातयाथात्म्य! अशेषचराचरभूत निखिलनियमननिरत! अशेषचिदचिद्वस्तुशेषिभूत! निखिलजगदाधार! अखिलजगत्स्वामिन्! अस्मत्स्वामिन्! सत्यकाम! सत्यसङ्कल्प! सकलेतरविलक्षण! अर्थिकल्पक! आपत्सख! श्रीमन्! नारायण! अशरण्यशरण्य!
satyakāma! satyasaṅkalpa ! parabrahmabhūta ! puruṣottama mahāvibhūte !
śrīman! nārāyaṇa! vaikuṇṭhanātha ! apārakāruṇya sauśīlya vātsalya audārya aiśvarya saundarya mahodadhe ! anālocitaviśeṣa aśeṣalokaśaraṇya ! praṇatārtihara ! āśritavātsalyaikajaladhe! anavaratavidita nikhilabhūtajātayāthātmya! aśeṣacarācarabhūta nikhilaniyamananirata! aśeṣacidacidvastuśeṣibhūta! nikhilajagadādhāra! akhilajagatsvāmin! asmatsvāmin! satyakāma! satyasaṅkalpa! sakaletaravilakṣaṇa! arthikalpaka! āpatsakha! śrīman! nārāyaṇa! aśaraṇyaśaraṇya!
TRANSLATION
You are the Supreme Brahman (Para Brahma), the greatest of all beings, possessing immense power and wealth. Your will is always fulfilled, and Your commands are carried out by all. You are the Consort of Śrī! O Nārāyaṇa, Lord of Vaikuṇṭha! You are an ocean filled with auspicious qualities such as boundless compassion, easy accessibility, affectionate kindness, generosity, sovereignty, and supreme beauty. You are the refuge of the entire world without any distinction of race, color, or caste. You remove the suffering of those who take shelter in You. You are an ocean of motherly affection toward Your devotees. You are omniscient, knowing at all times the true nature of all groups of beings. You skillfully control all movable and immovable things in the worlds. You are their Lord, the sustainer of all the worlds, their Master, and my Master. Your desires are always fulfilled, and Your commands are scrupulously executed. Distinct from all others, You are the wish-fulfilling tree (the granter of all prayers), the friend in distress, Śrīman Nārāyaṇa, the refuge of the helpless, the one and only refuge (with no other to turn to for help).
PURPORT
The next name Nārāyaṇa is used to convey the same sense in some detail (i.e. Īśvara and Śrī). That He is not affected by the infirmities attaching to the vibhūti has been already expressed in somewhat general terms by the word “mahā-vibhūti”. The nirukti of the word “Nārāyaṇa”: “nārāt jātāni, tatvāni nārāṇīti tato viduḥ.” Again, to show explicitly and authoritatively the existence of nitya-vibhūti, the name Vaikuṇṭha-nātha is used. The root meaning of Vaikuṇṭha is as follows: the root kuntha = gati-pratighāta means “to obstruct knowledge”. The obstructions are caused by karma; vi = without; Vaikuṇṭha = without karma or obstruction to knowledge. Souls whose knowledge is not obstructed by karma and such like impediments are called Vaikuṇṭha; the place where they reside is called Vaikuṇṭha.
Thus far, the nature of Brahman and its attributes and qualities, appertaining to both upāya and upeya (the goal to reach), have been adumbrated.
Next follow His qualities specially relating to the upāya aspect only. The enumeration starts with apāra. This word is used to show the extent of His mercy; it includes and operates on even a person who does not deserve to come within its range. Kāruṇya has been already explained. Aiśvarya is meant to express the sense that though a saṃsārin acts in such a bad way as to cause obstruction to his being saved, he is still protected by the Lord. He is infinite mercy, and by the protection of such persons also, directs and means also His lordship or directorship. That He attracts and makes saṃsārins come under His protection is conveyed by the word “saundarya”. That is why it is said “puṃsāṃ dṛṣṭi-cittāpahāriṇam” (He who steals the sight and the hearts of men) and “jitaṃ te”—“victory to you”.
Having thus far described the very many virtues and qualities of Īśvara, now Bhagavad Rāmānuja goes on to show that the phala of possession of these qualities is to invite surrender (śaraṇāgati). He starts with “anālocita-viśeṣa”, which denotes that there is no distinction on account of caste, conduct or character. Loka includes all worlds and the living beings therein. He is praṇatārti-hara, i.e. capable of removing all calamities of His devotees, because of the possession by Him of all virtuous powers and qualities. This is the name of Varadarāja of Kāñcī. Its special mention here by Śrī Rāmānuja may be in remembrance of the special grace shown to him by Kāñcī Varada and His consort, who appeared as hunter and huntress to help him when he was deserted by Yādava Prakāśa in a forest. The mention may also be due to the special grace shown to him by Varada of Kāñcī generally. The attribute āśritavātsalya is useful to Him in His activities of protecting His devotees. The quality of vātsalya (affection as that of cow to its calf) is specially mentioned, as Rāmānuja believes that it is a quality most noticeably radiant in Him. The next following nāma “anavarata”, etc., is mentioned by Śrī Rāmānuja as he believed that it is the opinion of Īśvara that some action on jīva’s own part is necessary for invoking the grace of God: “Your omniscience is not limited to certain matters, or to a particular time. How then will my helplessness not be known to Thee?” is the idea expressed.
The next passage beginning with aśeṣa is used to express the idea that it is His pleasure that though the jīva may not be co-operative, the jīva must at least be not obstructive. The ultimate meaning is that even nivṛtti (“inaction”) is also His doing or His will. To remove any doubt that may arise as to why Īśvara should save the soul of the jīva, the words “aśeṣa cit-acit” are used: “Even the prayer to Thee by the jīva that he should be saved is also due to Thy will; why then shouldst Thou sustain and allow them to grow?” Akhila-jagat-svāmin connotes that the world is under His lordship (dominion) not only physically but also in respect of its qualities. “Guṇaiḥ dāsyam upāgataḥ” are the words used by Lakṣmaṇa in respect of Rāma.
Asmad-svāmin denotes not only the mere “being” in service but also the favour shown by Him in granting the jīva this birthright to serve and endowing him with the qualities he possesses. That is, whatever happens or not, all these are His doings. Satyakāma conveys the idea that the protection of the weak and helpless is the duty (work) of a paripūrṇa (perfect) Being. Satyasaṅkalpa—the above act of protection is performed without any effort.
Sakaletara-vilakṣaṇa: if Thou dost not undertake this task, how art Thou then different from the others? Arthi-kalpaka must be taken to mean conjunctively: one to whom prayers are made and one who grants all prayers, like the kalpaka-tree. Cf. “sametya pratinandya ca” or “udārāḥ sarva evaite”—“they are generous who consent to take favours from Me.” If this is not so, His reputation will be gone—that is the idea sought to be expressed.
Āpat-sakhā conveys the meaning that the dire state of a being like that of Gajendra is the cause of bringing on the protection by Thee. Śrīman—“even if I am not qualified for redemption, at least for the sake of Śrī, protection may be given.” Nārāyaṇa—“even though neglected by Her, protect me at least for Your own sake.” Aśaraṇya-śaraṇya—even though I am not connected with Thee, I am to be protected; I am without any other protecting person, and Thou art the protector of the helpless.
अनन्यशरणः त्वत्पादारविन्दयुगऴं शरणमहं प्रपद्ये ॥
अत्र द्वय(मनुसन्देय)म् ।
ऽऽपितरं मातरं दारान् पुत्रान् बन्धून् सखीन् गुरून् ।
रत्नानि धनधान्यानि क्षेत्राणि च गृहाणि च ॥
सर्वधर्मांश्च सन्त्यज्य सर्वकामांश्च साक्षरान् ।
लोकविक्रान्तचरणौ शरणं तेऽव्रजं विभो! ॥ऽऽ
ऽऽत्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च गुरुस्त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देवदेव ॥
पिताऽसि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ! ॥ऽऽ
ऽऽतस्मात् प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥ऽऽ
ananyaśaraṇaḥ tvatpādāravindayugaḻaṃ śaraṇamahaṃ prapadye
atra dvaya(manusandeya)m
''pitaraṃ mātaraṃ dārān putrān bandhūn sakhīn gurūn
ratnāni dhanadhānyāni kṣetrāṇi ca gṛhāṇi ca
sarvadharmāṃśca santyajya sarvakāmāṃśca sākṣarān
lokavikrāntacaraṇau śaraṇaṃ te'vrajaṃ vibho! ''
''tvameva mātā ca pitā tvameva tvameva bandhuśca gurustvameva
tvameva vidyā draviṇaṃ tvameva tvameva sarvaṃ mama devadeva
pitā'si lokasya carācarasya tvamasya pūjyaśca gururgarīyān
na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva ! ''
''tasmāt praṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam
piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ''
TRANSLATION
I seek Your protection and surrender myself to Your lotus feet. (śaraṇāgati)
Here is the Dvaya Mantra: (So far, the Dvaya Mantra has been expounded). The explanation of this sentence with the mantra.
(a) (I prostrate before You)—Renouncing my father, mother, wife, children, relatives, friends, even my teacher, precious gems, wealth and possessions, my land, my house, etc., all desires and actions relating to them, as well as kaivalya (liberation through isolation), I prostrate at Your feet which strode across the three worlds.
(b) O Lord! I surrender myself to You. You alone are my mother, my father, You are my relations; even my teacher—You alone are. So also my learning, my wealth. Indeed, You are my everything.
(c) O God of gods, You are the Father of the worlds, both moving and unmoving, worshipped by the world. You are greater than the greatest. There is no one greater than You in all these three worlds. O You of matchless glory!
(d) Therefore, prostrating before You with my body bent in adoration, I pray to You, the adorable Master. You are like a father to a son, like a friend to a friend, affectionate as to a dear person. You alone can save me.
PURPORT
Aravinda—because such a prayer at His feet is a pleasant performance. Yugala can be said to be explanatory of the dual (caraṇau) mentioned in the dvaya-mantra. Aham—“I, who am a great sinner, who has committed an ocean of sins.”
Prapadye—“I surrender.” Up to this, the first portion of the dvaya-mantra has been expounded.
Then Śrī Rāmānuja goes on to give the full meaning of ananya-śaraṇa: “śaraṇaṃ aham prapadye”, by referring to quotations and passages from the Purāṇas.
In the śloka quoted, all the things mentioned up to and including “guroṃ” (i.e. the first portion) denote upāyas (means to attain the goal). In this case dārā (wife) is included in the first portion as she is the means as well as bhogya. The second—ratna, etc.—are things considered to be valuable in this world. Then, in the next śloka beginning with “sarva” are set out the upāyas to be used in the paraloka (in the next world) and the gains to be obtained through them. The word “akṣara” denotes kaivalya (enjoyment by the soul of itself only). By the words loka-vikrānta and vibho are denoted His qualities of easy accessibility and almightiness.
Then the word “śaraṇaṃ” is expounded in the next śloka. The śloka conveys the idea that Bhagavān is the real father and relation in the matter of protection, etc., and to show that He does what father and others do; the words “tvam eva” are repeated at intervals. The idea that “not only is He my father, but He is also the father of the whole world” is sought to be conveyed by the śloka beginning with “pitā ’si”. In the matter of protection of jīvas, there is none to equal Him or to excel Him. It is so even in the matter of easy accessibility. Apramīya-prabhāva pictures His almightiness. Then prapatti (meaning conveyed by prapadye) is expounded. “Īśam īḍyam” conveys the idea that there is no īśa (Lord) above Him and He alone is to be worshipped. Compare the śānti passage: “None to lord over Him; the highest is His glory.” Parents, etc., forgive and bear with us because of their respective relationship. But Īśvara does it because of His eternal connection with us in all manner of ways (not merely relationship by birth); He is bound to forgive us. What is prapatti? Prapatti is the supreme faith in the Lord which culminates in solicitation to Him of our desires; or it may mean the prayer preceded by that supreme faith.
मनोवाक्कायैरनादिकालप्रवृत्त अनन्त अकृत्यकरण
कृत्याकरण भगवदपचार
भागवतापचार असह्यापचाररूप नानाविध अनन्तापचारान्
आरब्धकार्यान्, अनारब्धकार्यान्, कृतान्, क्रियमाणान्, करिष्यमाणांश्च
सर्वान् अशेषतः क्षमस्व । अनादिकालप्रवृत्तविपरीतज्ञानं, आत्मविषयं कृत्स्नजगद्विषयं च, विपरीतवृत्तं च अशेषविषयं, अद्यापि वर्तमानं वर्तिष्यमाणं च सर्वं क्षमस्व ॥
manovākkāyairanādikālapravṛtta ananta akṛtyakaraṇa
kṛtyākaraṇa bhagavadapacāra
bhāgavatāpacāra asahyāpacārarūpa nānāvidha anantāpacārān
ārabdhakāryān, anārabdhakāryān, kṛtān, kriyamāṇān, kariṣyamāṇāṃśca
sarvān aśeṣataḥ kṣamasva anādikālapravṛttaviparītajñānaṃ, ātmaviṣayaṃ kṛtsnajagadviṣayaṃ ca, viparītavṛttaṃ ca aśeṣaviṣayaṃ, adyāpi vartamānaṃ vartiṣyamāṇaṃ ca sarvaṃ kṣamasva
TRANSLATION
Please grant me complete forgiveness for all my sins without exception—sins of various kinds, whether committed in the past, being committed in the present, or to be committed in the future—endless and beginningless. These include the commission of forbidden acts and the omission of enjoined duties, all committed through mind, speech, or body, whether directed toward You or Your devotees. Please forgive these unforgivable sins (so numerous in count), whether connected with actions that were initiated or not initiated. Forgive me, O Lord, for my defective knowledge and perverted actions.
PURPORT
Then Rāmānuja prays for purification from his sins. Anādi-kāla-pravṛtta (collected over a long period of endless time) is the reason for its being “ananta”. The earlier word ananta is an adjective qualifying all kinds of apacāra (offences—the doing of prohibited acts and omitting to do acts prescribed, in general). The second ananta qualifies apacāra. After referring to offences generally in the first instance, Śrī Rāmānuja goes on to specific offences, in the passage beginning with “bhagavat”. Bhagavad-apacāra is an offence like one committed by Śiśupāla. Bhāgavata-apacāras are offences towards His devotees (may be in the matter of money and other causes), or it may be taken to mean that offences towards His devotees are offences against Him also. That is denoted by bhāgavata-apacāra. Offences against the bhaktas or bhāgavatas are bhāgavata-apacāra. [In the commentary the words bhāgavata-apacāra are repeated twice. But it makes the sense obscure and illogical; hence one of them is to be omitted, otherwise offence against Bhagavān will be taken as an offence against bhāgavatas also.]
Asahya-apacāra means offences against ācārya, or it may mean offences committed against bhāgavatas, believing that they are not His devotees; or it may mean the belief that the idols in the temples are not any different from ordinary play-dolls. By the word “nānā-vidha” is denoted that there are many sub-divisions in each of these various offences. The word “sarva” is used to include all and every offence in its fold. Karmas have the capacity to make a man unfit for Vedic ceremonies, to make him suffer the consequence of his sinful acts and to create in him a tendency to commit similar sinful acts. With a view not to exclude any of these categories, the word “aśeṣataḥ” is used.
Next, Rāmānuja prays to the Lord that He should forgive acts in form meritorious but really sinful that may be committed by him.
Viparīta-jñāna relating to ātman: this would consist of the knowledge that he and the ātmā and the world are entities that are not subject to control but independent entities by themselves, or that they are subject to the control of gods other than Nārāyaṇa, or the idea that the things (which are really under the control of Bhagavān) are under one’s own service or control. Even a meritorious act, if it arises out of the feeling that one’s soul is an independent entity, is one of perversity. When a man performs an act solely out of a desire for gain to himself or to his family—even that meritorious act, if done as being the worship of Bhagavān, bhāgavatas or other gods—is said to be viparīta-vṛtta, contained in the word “aśeṣa”. “Adyāpi vartamānam”—even though clearly instructed by ācārya and though the knowledge gained is comprehensive, because of the inherited tendencies, which cannot be shaken off, viparīta-jñāna and viparīta-vṛtta do result. Hence “adyāpi”.
मदीयानादिकर्मप्रवाहप्रवृत्तां, भगवत्स्वरूपतिरोधानकरीं,
विपरीतज्ञानजननीं, स्वविषयायाश्च भोग्यबुद्धेर्जननीं,
देहेन्द्रियत्वेन ??
भोग्यत्वेन सूक्ष्मरूपेण च अवस्थितां, दैवीं गुणमयीं मायां,
ऽऽदासभूतः शरणागतोऽस्मि तवास्मि दासः,ऽऽ
इति वक्तारं मां तारय ।
madīyānādikarmapravāhapravṛttāṃ, bhagavatsvarūpatirodhānakarīṃ,
viparītajñānajananīṃ, svaviṣayāyāśca bhogyabuddherjananīṃ,
dehendriyatvena ??
bhogyatvena sūkṣmarūpeṇa ca avasthitāṃ, daivīṃ guṇamayīṃ māyāṃ,
''dāsabhūtaḥ śaraṇāgato'smi tavāsmi dāsaḥ, ''
iti vaktāraṃ māṃ tāraya
TRANSLATION
I am Your servant. I have surrendered myself to You. Help me, Your servant, O Lord, to cross over Your Mūlaprakṛti of three guṇas, which flows like a current from beginningless and endless karma. This Mūlaprakṛti conceals from my vision Your true nature and form, produces in me perverted knowledge about You, and creates in me a false sense of satisfaction in the enjoyment of material things existing in the world in all forms—subtle and gross—as body, senses, and objects of enjoyment.
PURPORT
The first half of the dvaya-mantra is contained in its essence in “śaraṇāgato ’smi”, and the second half is in “tavāsmi dāsaḥ”. Vaktāram—even an utterance of the words “bhava śaraṇaṃ” gets one to salvation. Cf. “bhava śaraṇaṃ ity īrayanti”.
ऽऽतेषां ज्ञानी नित्ययुक्तः एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥
बहूनां जन्मनामन्ते ज्ञानवान् मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ऽऽ
इति श्लोकत्रयोदितज्ञानिनं मां कुरुष्व ।
ऽऽपुरुषः स परः पार्थ ! भक्त्या लभ्यस्त्वनन्ययाऽऽ,
ऽऽभक्त्या त्वनन्यया शक्यःऽऽ, ऽऽमद्भक्तिं लभते पराम्ऽऽ
इति स्थानत्रयोदितपरभक्तियुक्तं मां कुरुष्व ।
परभक्तिपरज्ञानपरमभक्त्येकस्वभावं मां कुरुष्व ।
परभक्ति परज्ञान परमभक्तिकृत परिपूर्णानवरत नित्यविशदतम
अनन्यप्रयोजन अनवधिकातिशयप्रिय भगवदनुभवोऽहं, तथाविध
भगवदनुभवजनित अनवधिकातिशय प्रीतिकारित अशेषावस्थोचित
अशेषशेषतैकरतिरूप नित्यकिङ्करो भवानि ।
''teṣāṃ jñānī nityayuktaḥ ekabhaktirviśiṣyate
priyo hi jñānino'tyarthamahaṃ sa ca mama priyaḥ
udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim
bahūnāṃ janmanāmante jñānavān māṃ prapadyate
vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ ''
iti ślokatrayoditajñāninaṃ māṃ kuruṣva
''puruṣaḥ sa paraḥ pārtha ! bhaktyā labhyastvananyayā '',
''bhaktyā tvananyayā śakyaḥ'', ''madbhaktiṃ labhate parām''
iti sthānatrayoditaparabhaktiyuktaṃ māṃ kuruṣva
parabhaktiparajñānaparamabhaktyekasvabhāvaṃ māṃ kuruṣva
parabhakti parajñāna paramabhaktikṛta paripūrṇānavarata nityaviśadatama
ananyaprayojana anavadhikātiśayapriya bhagavadanubhavo'haṃ, tathāvidha
bhagavadanubhavajanita anavadhikātiśaya prītikārita aśeṣāvasthocita
aśeṣaśeṣataikaratirūpa nityakiṅkaro bhavāni
TRANSLATION
Please, O Lord, favor me and make me a jñānī like the one described in the following three verses:
Verses:
(a) Of them (the four classes of devotees), the one who is steadfast and concentrates his devotion on Me alone is superior to the others—for to him I am exceedingly dear, and he is also dear to Me.
(b) Indeed, I consider all these (the four classes) to be generous; but among them, the jñānī (the wise one) is My very Self. He, being steadfast in his mind, rests on Me as the Supreme Goal.
(c) At the end of many births, a person who has realized that Vāsudeva is everything comes to Me. Such a mahātmā is rare indeed to find.
Also make me endowed with parabhakti described in the following three passages in Bhagavad Gītā:
(i) O Arjuna! That Supreme Person is attainable only by bhakti that is undistracted.
(ii) He is to be attained only by bhakti which seeks no other benefit than that of attaining Him.
(iii) He obtains that supreme devotion to Me.
Make me also endowed with constant parabhakti, parajñāna, and paramabhakti.
I pray that I may become Your servant in ever-constant service to You—having acquired the experience of the Lord that is full, clear, and constant, highly desired, having no other object in view, and produced by parabhakti, parajñāna, and paramabhakti; a service which is the result of a great urge to perform services of all forms suited to the conditions and circumstances of the moment, which are produced by the unlimited love and devotion to You arising out of the experience as stated above.
PURPORT
The words “sthāna-traya” are used to denote that the passages are found disconnected and in three different places in Gītā. In the next sentence, he again refers to parabhakti, parajñāna, paramabhakti, but they are qualities attained by a released soul only in the stage of mokṣa. That is why the qualification “eka-svabhāvām” (one-pointed natural qualification—a stage not attainable in saṃsāra). Next, Śrī Rāmānuja prays for that feeling of satisfaction arising out of the conscious experience of the Lord and also for its consequence, i.e. various services to the Lord. (The next passage has been already explained.) Śeṣatāika-rati-rūpa is a bahuvrīhi compound.
श्रीरङ्गनाथः
एवम्भूत मत्कैङ्कर्यप्राप्त्युपायतया अवकॢप्तसमस्तवस्तुविहीनोऽपि,
अनन्त तद्विरोधिपापाक्रान्तोऽपि, अनन्त मदपचारयुक्तोऽपि,
अनन्त मदीयापचारयुक्तोऽपि, अनन्त असह्यापचारयुक्तोऽपि,
एतत्कार्यकारणभूत अनादि विपरीताहङ्कार विमूढात्मस्वभावोऽपि,
एतदुभयकार्यकारणभूत अनादि विपरीतवासनासम्बद्धोऽपि,
एतदनुगुण प्रकृतिविशेषसम्बद्धोऽपि,
एतन्मूल आध्यात्मिक आधिभौतिक आधिदैविक सुखदुःख तद्धेतु
तदितरोपेक्षणीय विषयानुभव ज्ञानसङ्कोचरूप मच्चरणारविन्दयुगऴ
एकान्तिकात्यन्तिक परभक्ति परज्ञान परमभक्तिविघ्नप्रतिहतोऽपि,
येनकेनापि प्रकारेण द्वयवक्ता त्वम्,
केवलं मदीययैव दयया, निश्शेषविनष्ट
सहेतुक मच्चरणारविन्दयुगऴ एकान्तिकात्यन्तिक परभक्ति परज्ञान
परमभक्तिविघ्नः, मत्प्रसादलब्ध मच्चरणारविन्दयुगऴ एकान्तिकात्यन्तिक
परभक्ति परज्ञान परमभक्तिः, मत्प्रसादादेव साक्षात्कृत यथावस्थित
मत्स्वरूपरूपगुणविभूति लीलोपकरणविस्तारः, अपरोक्षसिद्ध मन्नियाम्यता
मद्दास्यैकरसात्मस्वभावात्मस्वरूपः, मदेकानुभवः, मद्दास्यैकप्रियः,
परिपूर्णानवरत नित्यविशदतम अनन्यप्रयोजन अनवधिकातिशयप्रिय
मदनुभवस्त्वं तथाविध मदनुभवजनित अनवधिकातिशय प्रीतिकारित
अशेषावस्थोचित अशेषशेषतैकरतिरूप नित्यकिङ्करो भव ।
एवम्भूतोऽसि ।
śrīraṅganāthaḥ
evambhūta matkaiṅkaryaprāptyupāyatayā avakḷptasamastavastuvihīno'pi,
ananta tadvirodhipāpākrānto'pi, ananta madapacārayukto'pi,
ananta madīyāpacārayukto'pi, ananta asahyāpacārayukto'pi,
etatkāryakāraṇabhūta anādi viparītāhaṅkāra vimūḍhātmasvabhāvo'pi,
etadubhayakāryakāraṇabhūta anādi viparītavāsanāsambaddho'pi,
etadanuguṇa prakṛtiviśeṣasambaddho'pi,
etanmūla ādhyātmika ādhibhautika ādhidaivika sukhaduḥkha taddhetu
taditaropekṣaṇīya viṣayānubhava jñānasaṅkocarūpa maccaraṇāravindayugaḻa
ekāntikātyantika parabhakti parajñāna paramabhaktivighnapratihato'pi,
yenakenāpi prakāreṇa dvayavaktā tvam,
kevalaṃ madīyayaiva dayayā, niśśeṣavinaṣṭa
sahetuka maccaraṇāravindayugaḻa ekāntikātyantika parabhakti parajñāna
paramabhaktivighnaḥ, matprasādalabdha maccaraṇāravindayugaḻa ekāntikātyantika
parabhakti parajñāna paramabhaktiḥ, matprasādādeva sākṣātkṛta yathāvasthita
matsvarūparūpaguṇavibhūti līlopakaraṇavistāraḥ, aparokṣasiddha manniyāmyatā
maddāsyaikarasātmasvabhāvātmasvarūpaḥ, madekānubhavaḥ, maddāsyaikapriyaḥ,
paripūrṇānavarata nityaviśadatama ananyaprayojana anavadhikātiśayapriya
madanubhavastvaṃ tathāvidha madanubhavajanita anavadhikātiśaya prītikārita
aśeṣāvasthocita aśeṣaśeṣataikaratirūpa nityakiṅkaro bhava
evambhūto'si
TRANSLATION
[Then the Lord answers the prayer and says to the devotee:]
“You may not possess all the necessary qualifications for attaining the state of being in My service. You may be burdened with sins that obstruct your path to My service. You may have committed grave offenses against Me or against My devotees (Bhāgavatas), or committed extremely serious and unforgivable wrongs against Me. Your disposition may be clouded by ahaṅkāra (ego), which conceals Me from your vision—this ahaṅkāra being both the cause and result of these sins. You may be affected by beginningless and distorted impressions and tendencies (vāsanās) inherited from previous births, which are both the cause and result of your sins and ahaṅkāra. You may be bound to Prakṛti (material nature), which is the root cause of all these afflictions. You may be hindered by obstacles to Para Bhakti (supreme devotion), Para Jñāna (supreme knowledge), and Parama Bhakti (highest devotion)—a devotion that is constant and single-pointedly directed toward My lotus feet. These obstructions consist of limited knowledge arising from the experience of external material objects that are sources of pleasure, pain, or neither; caused by bodily senses and external objects (whether earthly or divine), all due to your connection with Prakṛti.
However, you have somehow uttered the words of the Dvaya Mantra. By My grace alone, you will be completely freed from all obstructions to Para Bhakti, Para Jñāna, and Parama Bhakti, along with their root causes. By My grace, you will also obtain Para Bhakti, Para Jñāna, and Parama Bhakti. You will be blessed with the direct vision of Me—My form, My attributes, My divine manifestations (vibhūtis), and also of Mūlaprakṛti, which is My playground. You will directly and clearly realize your own true nature—that of being eternally in service to Me and under My control. Then, finding your joy in Me alone, desiring only to serve Me, and experiencing such bliss—complete, clear, eternal, with no goal other than Me, and supremely delightful—you will be My servant forever, as described above. Know that you have become My servant as stated.”
PURPORT
“Vimūḍhātma-svabhāva”—the nature of ātman (finite soul) is service-ship; this is hidden from the jīva. “Ubhuaya kārya-kāraṇa”—ubhaya denotes both sin and ignorance. “Sukha-duḥkha-tad-hetu”—all undesirable things not fit to be enjoyed.
“Jñāna-saṃkoca”—ignorance of the true nature of paramātman and jīvātman. This ignorance and the enjoyment of material objects are the obstructions (vighna) stated later on. Ena kenāpi prakāreṇa—whether as a person in a hurry to attain mokṣa (ārta) or one who is willing to delay (till the end of his life). “Kevalaṃ”—only by My grace and mercy, irrespective of the feeling of anxiety or repentance of the devotee. Eva in “madīyayā eva” is used to emphasise that only His grace is responsible for the devotee’s salvation, and “madīyā” connotes that He does not need any other agency for showing His grace. Vistāra is used to show that when the devotee gets the direct vision of God, it is not only of some of His qualities but all of them.
Thus far the word Nārāyaṇa has been expounded. Next follows the description of the status of jīva at mokṣa—a status which is naturally his—in the passage beginning with aparokṣa.
Mad-niyāmyatva includes both ideas about paramātman—pervasiveness and support by Him. Cf. “O Gārgī, sun, moon, etc., are supported by Him and controlled by Him.” Thus the idea that jīvātman is independent (of Him) is excluded.
Madeka-anubhava—generally, a man follows actions which are in conformity with the status in which he considers himself to be. Here, when a devotee thinks himself to be the servant of the Lord, he engages himself in worship, etc., and thus enjoys Him. Eka emphasises that the service is directed only to Him and not to anything or anybody else.
Mad-dāsyaika-priya—service to Him is pleasurable because the Lord is so high that He deserves all the worship that one can give Him. Eka emphasises that the devotee will not desire for anything else but service. Evam-bhūto ’si is in answer to a question arising in the mind of the devotee (Śrī Rāmānuja) as to when the state of service should start. The past tense denotes that you have already become one or can become at any time desired. This is the great boon and gain.
आध्यात्मिक आधिभौतिक आधिदैविक दुःखविघ्नगन्धरहितस्त्वं
द्वयमर्थानुसन्धानेन सह सदैवं वक्ता यावच्छरीरपातं
अत्रैव श्रीरङ्गे सुखमास्व ॥
शरीरपातसमये तु केवलं मदीययैव दयया अतिप्रबुद्धः, मामेवावलोकयन्,
अप्रच्युत पूर्वसंस्कारमनोरथः, जीर्णमिव वस्त्रं सुखेन इमां प्रकृतिं
स्थूलसूक्ष्मरूपां विसृज्य, तदानीमेव मत्प्रसादलब्ध मच्चरणारविन्दयुगऴ
एकान्तिकात्यन्तिक परभक्ति परज्ञान परमभक्तिकृत परिपूर्णानवरत नित्य
विशदतम अनन्यप्रयोजन अनवधिकातिशयप्रिय मदनुभवस्त्वं तथाविध
मदनुभवजनित अनवधिकातिशय प्रीतिकारित अशेषावस्थोचित
अशेषशेषतैकरतिरूप नित्यकिङ्करो भविष्यसि ॥
ādhyātmika ādhibhautika ādhidaivika duḥkhavighnagandharahitastvaṃ
dvayamarthānusandhānena saha sadaivaṃ vaktā yāvaccharīrapātaṃ
atraiva śrīraṅge sukhamāsva
śarīrapātasamaye tu kevalaṃ madīyayaiva dayayā atiprabuddhaḥ, māmevāvalokayan,
apracyuta pūrvasaṃskāramanorathaḥ, jīrṇamiva vastraṃ sukhena imāṃ prakṛtiṃ
sthūlasūkṣmarūpāṃ visṛjya, tadānīmeva matprasādalabdha maccaraṇāravindayugaḻa
ekāntikātyantika parabhakti parajñāna paramabhaktikṛta paripūrṇānavarata nitya
viśadatama ananyaprayojana anavadhikātiśayapriya madanubhavastvaṃ tathāvidha
madanubhavajanita anavadhikātiśaya prītikārita aśeṣāvasthocita
aśeṣaśeṣataikaratirūpa nityakiṅkaro bhaviṣyasi
TRANSLATION
Thus relieved and not troubled in the least by the obstructions that cause worldly (ādhyātmika), material (ādhibhautika), or divine (ādhidaivika) griefs and sorrows, always uttering the Dvaya Mantra with full understanding of its meaning and significance, you shall reside in Śrīraṅga until the body falls (death).
At the time of death, by My Grace alone, you will attain supreme awakening. Looking upon Me alone, with your previous impressions and desires undiminished, you will easily cast off this body—both gross (sthūla) and subtle (sūkṣma)—like worn-out clothes. At that very moment, through My Grace, you will attain Para Bhakti (supreme devotion), Para Jñāna (supreme knowledge), and Parama Bhakti (highest devotion) directed exclusively and eternally toward My lotus feet. This will result in the experience of Me that is complete, uninterrupted, eternal, ever-clear, having no other purpose, and of unsurpassed and incomparable excellence. From such experience of Me will arise love of unsurpassed and incomparable excellence, which will manifest as eternal service (nitya kaiṅkarya) characterized by complete servitude (śeṣatva) appropriate to all states and filled with supreme delight.
PURPORT
Duḥkha and vighna connote the same thing. The investigation into the meaning of dvaya and recitation of it are prescribed to avoid any attachment to material things. If even for a minute there is a vacant interval in this action, room will be given to the three kinds of afflictions. This meditation does not help as a means to mokṣa; in fact, the mere utterance of dvaya will do. This is, however, mentioned not as a compulsory act to be performed but only as a way of spending the time fruitfully. Śrīraṅgam means not merely Śrīraṅgam but includes any place favoured by gods and godly men. Till when?—till the body falls.
Kevalam—even if the jīva does not do anything. Dayā eva—eva here indicates the complete effectiveness of His dayā.
Ati-prabuddha implies that the knowledge gained during one’s lifetime is to be compared to darkness; the dawning of spiritual knowledge starts after the finite soul rests on paramātman. In the case of the devotees practising bhakti-yoga, the “last reminiscence” (antima smaraṇam) should be gained by them. In the case of a prapanna, however, he may (at the time of his death) be like a log of wood, a piece of stone, etc., yet Īśvara will remember him and favour him with high spiritual knowledge when his soul rests in Him. The finite soul enters on its journey towards Īśvara by the light shown by Him. The word “mām” refers to Īśvara with His natural personality, resplendent form, His attributes and His vibhūtis. Eva indicates that at that time the jīva is not disturbed by any other thoughts.
Avalokayan—having a direct vision of Īśvara. Apracyuta denotes a person with the full and undiminished impression on the memory produced by the teachings of ācārya, etc., and the desire to attain Īśvara.
Tadānīm eva—without delay; directly the bonds of prakṛti are released. (The rest of the passage has been explained already.)
मा तेऽभूदत्र संशयः ।
ऽऽअनृतं नोक्तपूर्वं मे न च वक्ष्ये कदाचन ।ऽऽ
ऽऽरामो द्विर्नाभिभाषते ।ऽऽ
ऽऽसकृदेव प्रपन्नाय तवास्मीति च याचते ।
अभयं सर्वभूतेभ्यो ददाम्येतद्व्रतं मम ॥ऽऽ
ऽऽसर्वधर्मान् परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ऽऽ
इति मयैव ह्युक्तम् ।
अतस्त्वं तव तत्त्वतो मद्ज्ञानदर्शनप्राप्तिषु निःसंशयः सुखमास्व ॥
अन्त्यकाले स्मृतिर्यातु तव कैङ्कर्यकारिता ।
तामेनां भगवन्नद्य क्रियामाणां कुरुष्व मे ॥
इति श्री भगवद्रामानुजविरचिते गद्यत्रयप्रबन्धे शरणागति गद्यम् ॥
सर्वं श्रीकृष्णार्पणमस्तु
mā te'bhūdatra saṃśayaḥ
''anṛtaṃ noktapūrvaṃ me na ca vakṣye kadācana ''
''rāmo dvirnābhibhāṣate ''
''sakṛdeva prapannāya tavāsmīti ca yācate
abhayaṃ sarvabhūtebhyo dadāmyetadvrataṃ mama ''
''sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ''
iti mayaiva hyuktam
atastvaṃ tava tattvato madjñānadarśanaprāptiṣu niḥsaṃśayaḥ sukhamāsva
antyakāle smṛtiryātu tava kaiṅkaryakāritā
tāmenāṃ bhagavannadya kriyāmāṇāṃ kuruṣva me
iti śrī bhagavadrāmānujaviracite gadyatrayaprabandhe śaraṇāgati gadyam
sarvaṃ śrīkṛṣṇārpaṇamastu
TRANSLATION
[Assurance by the Lord]
Do not have any doubt about this. “I have never spoken a falsehood, nor will I ever speak one.”
“Rāma never speaks twice (His word is final).”
“I have already declared this.”
“To one who even once surrenders to Me saying 'I am Yours,' I grant fearlessness and protection from all beings. This is My vow.”
“Abandon all dharmas and take refuge in Me alone. I will liberate you from all sins. Do not grieve.” Therefore, you may rest without any doubt or fear regarding the attainment of true knowledge about Me, direct realization of Me, and union with Me.
PURPORT
Anṛtam, etc.—the first quotation says that He never tells a lie. The second is just to confirm the assurance He has given before. Satya eva, etc.—the assurance is for the whole world.
[The quotations are from Rāmāyaṇa and Mahābhārata, the first by Rāma and the other by Kṛṣṇa.]
Ataś tvam—what may be attained by bhakti-yoga can also be attained by prapatti is indicated by these and the words following: “Rest in assured and peaceful mind.”
Sukham āsvā—“rest happily”. A question is raised here as to whether jñāna referred to in the passage is one to be acquired hereafter. No, the jñāna has been gained already by the teachings of the ācāryas and that jñāna is true knowledge. Just as that knowledge is true and truly attained, the next stages of direct vision and absolute attainment are certain; rest assured.
(Here Nigamānta Deśika gives the solution in a different way—jñāna referred to here is the confirmation of that knowledge acquired from ācāryas unimpaired.)
Thus ends the commentary by Śrutaprakāśikā Ācārya on Śaraṇāgati-gadya. Thus ends the translation of the original text of the Śaraṇāgati-gadya.
