Upāya parigraham (upāya = means; parigraham = acceptance, taking hold of) is the technical Sri Vaishnava term for the jīva's deliberate adoption of Bhagavān as the sole, self-sufficient upāya for attaining mokṣa. It stands at the heart of the prapatti doctrine and distinguishes the prapanna (one who has performed prapatti) from one who merely has theoretical knowledge of Bhagavān's grace.
In the Viśiṣṭādvaita theological framework, upāyas are classified as: (1) Sādhya-upāyas (upāyas to be accomplished by the jīva's effort) — karma yoga, jñāna yoga, and bhakti yoga; and (2) Siddha-upāya (the self-accomplished, always-available means) — Bhagavān Himself, specifically His mercy (kṛpā), divine auspicious qualities (kalyāṇa-guṇas), and His promise of protection to those who surrender. Upāya parigraham is the moment when the jīva shifts from relying on sādhya-upāyas (which require personal capability) to unconditionally accepting the Siddha-upāya.
Piḷḷai Lokācārya's Mumukṣuppadi and Śrī Vacana Bhūṣaṇam analyse upāya parigraham as requiring the three-fold recognition: (a) that the jīva is ākiñcanya (helpless), (b) that there is no other refuge (ananya-gatitvam), and (c) that Bhagavān is the sole Rakṣaka (protector). The Śāstric locus classicus is the Carama Śloka (sarvadharmmān parityajya…mām ekaṃ śaraṇaṃ vraja, BG 18.66), where Kṛṣṇa commands Arjuna to abandon all sādhya-upāyas and accept Him alone — this command itself constitutes the invitation for upāya parigraham.
Upāya parigraham is not a repeated ritual act but a one-time irrevocable orientation — it is kritagrāhyatā (the state of having accepted). Once performed with the requisite bhāvas (ākiñcanyam, ananya-gatitvam, and kārpaṇyam), it is considered complete and need not be repeated. The subsequent life of the prapanna is not aimed at re-establishing the upāya but at kaiṅkaryam — joyful service to the Lord who has accepted the jīva as His own.