Skip to content Gadya Trayam: Path to Surrender & Divine Grace | Spiritual Guide
Eastern religions are distinguished by the emphasis they lay on experience than on authority. They have their rituals and mythologies but the basic conception that is dominating is the renewal of consciousness. The purpose of religion is spiritual and not merely metaphysical conversion. The thrust is on the displacement of ignorance, Avidya, by knowledge, Vidya or awareness.
For the Indian people, the idea of religion has always been one of direct experience of the Divine. Vidya, vision and wisdom are the goals of the Upanishads.
Vedanta is based on scriptures and traditions. Should it then be called a theology or philosophy? Neither is correct. It is a Darsana, a worldview. The word Darsana means seeing. It is ultimately based on experience. The scriptures tell us that the doctrines given by them are records of experiences.
Vedanta Darsana
The topics commonly discussed in Vedanta Darsana are –
- (1) The nature of the physical world, its origin and evolution
- (2) Nature of the human and other beings
- (3) Existence of God, His nature and attributes
- (4) The goal of human life and the way of attaining it.
Prasthana-traya (three great paths) are the basis for commentaries written on Vedanta Darsana. Upanishads, the Brahma sutra and the Bhagavad Gita constitute the Prasthana-traya.
The commentary written by Sri Shankara Bhagavatpaada is the most notable one in the Advaita Sampradaya. The word Advaita means non-dual, “one without a second”. The system recognizes Brahman (the Absolute) as the only reality and denies permanent reality to all others such as Jagat (world) and the Jivas (individual souls). The entire world of manifestation and multiplicity is not real in itself but seems to be real only for those who live in ignorance (Avidya).
Only the wisdom that the Supreme Reality and the Individual Self are identical can bring us redemption. It is Maya that causes the world of phenomenon. Maya is Avidya at a cosmic level. According to this philosophy, Brahman associated with Maya is Saguna Brahman (Brahman with attributes. Sri Shankara emphasizes that Brahman can be comprehended only through its “Swaroopalakshana”. Swaroopalakshana refers to its essential characteristics.
The essential characteristics of Brahman are – Sat (eternal reality), Chit (pure consciousness) and Ananda (unalloyed bliss). Sat-Chit-Ananda is not merely its characteristics. It is its essence.
The path to Mukti or liberation is involved and not easily available for ordinary people. It involves a few stages. The first is the practice of a fourfold discipline called Saadhana Chatushtaya. The second stage involves training under a competent Guru.
Ubhaya Vedanta
Vishishtaadvaita Vedanta Darsana is not a creation of Sri Ramanuja alone. The twelve Alwars as also Acharyas like Naathamuni, Yamuna and Sri Ramanuja evolved the system out of the more ancient teachings. However, Sri Ramanuja is the best exponent. For this reason, it is often referred to as the Ramanuja Darsana.
The system accepts both the Sanskrit Prasthana-traya and the Tamil Prabandhams as equally authoritative. Hence the philosophy is also called “Ubhaya Vedanta”.
Tattvatraya
While the Advaita system recognizes Brahman as the only reality, Vishishtaadvaita accepts three entities as ultimate realities –
- (1) Brahman
- (2) Jiva or Chit
- (3) Prakruti or Achit.
Of these, Brahman is the absolute and independent reality. The other two, Jiva and Prakruti are dependent realities. The three together are referred to as Tattvatraya.
Sri Ramanuja also disagrees with the assertions of the Advaita by Sri Shankara that the Supreme Being is Nirguna (without attributes) and Niraakaara (without a form). According to him, in all theisms, God must be supremely adorable and infinitely good personal beings. He cannot be a quality-less impersonal being as if He is not responsive to prayers and worship.
Sri Ramanuja proposes the Supreme Lord with an archetypal form. In addition, drawing substance from various Puranas the Acharya goes on to elaborate on the Swaroopa (Satyam, Jnanam, Anantam, Anandam, Amalatvam etc) and Svabhavas (Bala, Aishvarya, Skakti, Veerya, Kaarunya, Audaarya etc) of the Supreme Being.
Prapatti is a special introduction by Sri Ramanujacharya. It is the concept of total surrender. It is specially addressed to those who are unable to practice Karma Yoga, Jnana Yoga or Bhakti Yoga. Its main characteristics are to conceive what conforms with the will of God and to reject what is disagreeable to Him (more about this at a later stage); to seek Him as the sole refuge and protector and surrender to Him completely without any qualification.
Yet it must be emphasized that it is not invented by him to suit the occasion. The following points may be noted.
- There are references to “Prapatti” as a superior means in the Vedas, Upanishads, Itihasas and Puranas.
- Bhakti and Parama Bhakti are the end products of a long and difficult course of discipline of the head and the heart. Only a few people may be equipped with the necessary intellectual capability and social environment required for the practice of it. However, Prapatti is an independent path that guarantees the same benefits. More of this will be discussed at a later stage in this article.
As an extension to the practice of Prapatti, the accessibility (Saulabhya) of the Supreme Being (Sriman Narayana) to a simple devotee has been specially handled. Brahman is not, for Sri Ramanujacharya, a featureless, attributeless, indefinite vague presence unsuited for worship and adoration.
The Supreme person has an archetypal form (which does not limit Him and he can take any form He wishes). According to the Sri Vaishnava theology, the Supreme Being has five aspects.
- Para: Sriman Narayana in His transcendent status of Vaikuntha.
- Vyuha: These are emanations of the Supreme Sriman Narayana
- Vibhava: Special manifestation as Avatara.
- Antaryamin: Indweller in the Universe as a whole and in all its parts.
- Archa: Consecrated Divine images in great temples.
In Gadya Trayam, we will be seeing Lord Narayana in His transcendent status and the Archavatar being discussed.
Gadya Trayam consists of three prose pieces composed by Sri Ramanujacharya. In these commentaries, the Acharya emphasizes Bhakti/ Prapatti as the surest means to attain salvation. In the Vaishnava parlance, Gadya Trayam ranks in importance to the other popular Trayas like – Loka Traya, Kaala Traya, Tattva Traya (Cit, Acit and Ishvara), Nama Traya (Narayana, Vishnu, Vasudeva) etc.
It has already been indicated that Eastern religions are distinguished by the emphasis they lay on experience than on authority. Gadya Trayam is a work based on the direct experience by Sri Ramanujacharya.
The “Brahmotsavam” at Srirangam takes place in the Tamil month of Panguni. On the last date (under the asterism Uttiram) the Utsava Moorthy of Lord Ranganaatha is seated on the same dias as the Goddess Ranganayaki. This is celebrated only once a year.
On one such occasion, Sri Ramanujacharya, fearing the fate of his self and humanity in this Samsaara poured out his heart to the Divine couple. The outcome of this dialogue is Saranaagati Gadya. This is in the form of a dialogue between the Acharya and the Divine couple.
Sri Ramanujacharya denotes the Supreme Being as Brahman, Narayana, Bhagavan, Purushottama, Vishnu etc. Sriman Narayana takes characteristics such as – Satyam (Truth unconditioned and changeless), Jnanam (all comprehending knowledge), Anandam (immeasurable bliss), Amalatva (incorruptible purity – freedom from karma).
They are known as His Swaroopa or inherent nature. knowledge), Anantam (excellence unlimited categories of time and Apart from these, the Acharya goes on to describe His Kalyana Gunas – countless auspicious qualities. These are called Svabhava.
The popular ones are –
- Jnaana, (omniscience),
- Bala (omnipotence),
- Aishvarya (lordship),
- Shakti (creative power),
- Virya (immutability),
- Tejas (splendour),
- Gambhirya (inestimable grandeur),
- Audaarya (generosity), and
- Karunya (compassion).
With these attributes, the Acharya rejects the concept that the Supreme Being is without any Gunas. Gadya Trayam deals elaborately with the Swaroopa and Kalyana Gunas of Sriman Narayana.
In the theology of Sri Vaishnavism, the concept of Sri has great importance. On account of the importance attached to the Divine consort, the system has come to be known as Sri Vaishnavism and the God as Sriman Narayana. Sri, the consort, is co-eternal with Lord Vishnu. She is Anapaayini (ever united with Him). She is the Mother of the Universe who extends Divine accessibility to even unworthy men. As a mother, Her love extends to even the most undeserving.
In the Vaishnava rituals, prayer to Sri for Her grace takes precedence over the prayer to Lord Narayana Himself. Accordingly, the text of Saranaagati Gadya begins with a prayer to Sri Devi. The Acharya seeks that Sri Devi should intercede on his behalf and see that Her beloved husband, Lord Ranganaatha, accepts the Acharya’s prayers and grant his wish of accepting his service.
The Supreme Brahman, Sriman Narayana, is the creator, container and cause for everything –Sarvakaaranatva. He transcends everything (paratva). Yet how is He then easily accessible by all His devotees? How do you explain His easy accessibility – Saulabhya? Two opportunities are presented – (a) during an Avatara (b) Images or Archas that stand for extreme accessibility.
Well, have known incarnations such as Sri Ramachandra and Sri Krishna. The Lord appears as a human being and lives among them. During the Avatara, the Lord leaves behind highly evocative stories of his activities and spiritual revelations. However, Avataras appear once in an age only. Men are then left to contemplate on the accounts of their lives.
Consecrated images, Archas, give an excellent opportunity. Archas may be classified into four categories.
- (a) Svayam-vyakta: This refers to a class of Images that are believed to have been self-created. Examples are – images found in temples such as Srirangam, Tirupathi, Kanchi etc.
- (b) Divya: Refers to images that have been installed and consecrated by Divinities such as Brahma, Indra.
- (c) Arsha: Images installed and consecrated by sages and seers such as Bhrigu and Markandeya
- (d) Manusha: Images installed and consecrated by men and women either in temples or in their houses.
The worship of idols consecrated by Divine presence is of Vedic origin. “We read in the Atharva-Veda that a sage, Atharva by name, pays obeisance to a “prastara” (stone) which belongs to sages and is sanctified by Divinity. “Prastara” is the precursor of the colloquial “patthar”. Some stone is referred to in the Vedic verse.
From Panini’s aphorisms (5.2.101; 5.3.96; 5.3.99) we know that in the 5th century BC images were made both for selling and worshipping. We are here reminded in Valmiki’s narration that (1) Rama and Sita spent a night of devotion in a temple dedicated to Him (2) flags were hoisted in temples (3) Rama, Sita and Lakshmana visited temples dedicated to Vishnu and other deities in the hermitage of Agastya.
According to the Vaishnava theology, consecrated images have a Divine presence. Sriman Narayana, unlike in incarnations, is always there as the Archa for the devotees to commune with through the senses of vision and touch and devoted adoration. Sri Ramanujacharya, himself, sets a great example while worshipping at the temples in Kanchipuram and Srirangam.
Sriman Narayana
The form: The basis of assigning a form to the Deities is in the Vedas. The Rig Veda refers to His masculine form. He is tall and has a superb physique. Yajur Veda refers to His right and left hands. Isa Upanishad reveals that the Deity’s form as the most gracious.
The complexion: According to Bhagavatam, the colour of the Divine is blue like a blue lotus (indivara). His form is very youthful. While Lord Vishnu is blue, the complexion of Goddess Lakshmi is golden hue.
The Puranas tell us these divine Ayudhas (missiles) are not merely ordinary inert objects. They have anthropomorphic aspects as well. These Ayudhas, when not in actual use, assume personal forms and attend The Puranas tell us that divine ornaments and Ayudhas (missiles) are not merely ordinary inert objects. They have anthropomorphic aspects as well.
The Ayudhas, when not in actual use, assume personal forms and attend to the Master. They do have a Divine nature in them. Thus it should be understood that the ornaments and the missiles associated with Lord Narayana have two aspects – impersonal and personal. In their impersonal aspect, they serve as a jewel or a missile. However, in their personal and anthropomorphic aspect, they serve the Lord as His servant and perform specific duties.
The ornaments
The prominent ornaments of Lord Narayana are – (a) Vaijayanti (b) Vanamaala (c) Kaustubha
- (a) Vaijayanti: It is a knee-long necklace studded with five jewels, namely – Emeralds, Rubies, Pearls, Diamonds and Sapphires. However, in her anthropomorphic aspect, she is a deity and superintends the five elements of the earth – Prithvi (earth), Apas (water), Tejas (Agni), Vayu (Air), Akasa (ether)
- (b) Vanamaala: It is knee long garland of sylvan flora, with a kadamba flower at the centre.
- (c) Kaustubha: It is a beautiful Ruby pendant for the neck. This is exclusively worn by Lord Vishnu alone. In its anthropomorphic aspect, it is a deity and superintends individual souls.
Another exclusive mark of Lord Narayana is Srivatsa. It is the footprint of Sage Bhrigu, which He always wears on His chest. The sage wanted to test the Lord’s excellence and struck Him on the chest with his heels while He was reposing. The Lord got up and instead of showing anger at the insult started massaging the sage’s foot. The sage then felt very much ashamed. In its anthropomorphic aspect, it is a deity superintending the Prakruti.
The Divine missiles
The Rig Veda reveals that Lord Vishnu has a conch, a disc and a mace in His hands. The Puranas have added a lotus to this list. Thus in His four-arm form, the Lord has a conch, a disc, a mace and a lotus.
- Panchajanya: The name of Vishnu’s conch is Panchajanya. However, in his embodied state, he superintends the Tamas predominant ego.
- Sudarshana: This is Lord Narayana’s discus. During normal times, He attends and serves the Lord. In his embodied form he superintends the cosmic mind.
- Kaumodaki: It is the name of Sri Vishnu’s mace. It is said to be His affectionate weapon. It is golden in colour and is too heavy for anyone other than the Lord to lift. In her aspect, she superintends the Intellect.
- Saarnga: Saarngna is Lord Vishnu’s bow in impersonal appearance. But in his appearance, he superintends rajas- the predominant ego. The bow is ever ready to protect persons of devotion.
- Nandaka: The name of the Lord’s sword is Nandaka. It is so-called because it gladdens devotees in its presence by destroying their antagonists. It is omniscient personified and is, therefore called, Vidyadhara. In his personal, he superintends the cosmic knowledge.
Conclusion
In the Sharanagati Gadyam, the Acharya offers to the Lord in general terms. In the second Sriranga Gadyam, he offers his prayers particularly addressed to Lord Sri Ranganaatha –present in the town of Sri Rangam in archa form. In Vaikuntha Gadya he offers his Upadesa to all devotees regarding what could be expected in the Land of ultimate bliss – Vaikuntha.
Gadya Trayam is credited as a commentary on the Dvaya mantra. Dvaya mantra is referred to as Mantra ratna. This along with Stotra ratna (by Sri Yamunacharya) and Purana ratna (Vishnu Purana) establish the essence of Sri Vaishnavism. The first part of the Dvaya mantra speaks of Sharanagati (unconditional surrender) at the feet of the Lord and the second part talks about service to the Divine couple.
