கைசிக புராணம்,SARANAGATHI, SRIRANGA GATHYAM

October 12, 2012

கைசிக புராணம்,SARANAGATHI, SRIRANGA GATHYAM

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Sri Kaishika Puranam Mahatmyam (கைசிக புராணம்)

10 NOVEMBER 2009 NO COMMENT

கீழே உள்ளதில் கைசிக புராணமும், அதற்கான ஸ்வாமி பராசரபட்டர் வ்யாக்யானமும் உள்ளது. இதனை கைசிக ஏகாதசி இரவில் பாராயணம் செய்யவும்.

Download Sri Kaishika Puranam Mahatmyam (கைசிக புராணம்)

Commentary: Sri Parasara Bhattar (in simple tamil by Sri Sridharan)
Source: http://namperumal.wordpress.com
___________________________________________________________________________
Thanks to Sri Anbil Ramaswamy Preseident, SDDS
Link:http://www.srivaishnava.org/sgati/volume1/v01010.htm
Acharya Vamsa Vriksham - Part 10 - Anbil Ramaswamy
adaikkala paththu - part 1 - V. Sadagopan
Saranagathi - Part 9 vyAJA - Sampath Rengarajan
SriRanga Gadyam - V. Madhavakkannan
============================================
ACHARYA VAMSA VRIKSHAM - PART 10:
PERIOD G : BHAGAVAD RAMANUJA MUNI (EMPERUMAANAAR) & HIS TIMES
(Anbil Ramaswamy)

The less known fact even among Srivaishnavas about this well known Acharya by whose name Srivaishnava philosophy is called ' Ramanuja Darsanam ' and who is hailed as "Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma" is that he was a 'Vadama' by birth.(Authority :" Periya Thrumudi Adaivu, Pazhanadai Vilakkam and Visishtaadvaita Catechism" - quoted in GLE)

HIS AVATARA AND EARLY DAYS

Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi Ammal at Sriperum pudur. Just as Sage Vasishta on seeing the brilliance in the face of the child named him as Lakshmana saying "Lakshmano Lakshmi Sampannaha", Periya Thiru malai Nambi struck by the Tejas of the child, named him after Lakshmana as Ilaya Perumal. (PPM) aka Ilayalwar.

There is a sloka in Yadhavaachala Mahatmyam which says:
(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga. This Kaschit is taken by our Poorva Acharyas as referring to Ramanuja (PPM)
HIS BIRTH: (CHITRAI- TIRUVADHIRAI)

His date of birth is placed differently by different authorities.As per PPM, he was born in Kaliyuga year 4119 which corresponds to1017 AD. PPM fixes even the exact date as 13th April 1017 AD, interms of English Calendar.

PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and gives additional information that the Rasi was Karkataka and the time of birth was exactly at noon.

VAC, MKS and MSR also agree on the year 1017. PTA gives a few more details like the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).

PPM and ATA mention the year as Pingala, month Chitrai and the constellation Tiruvadirai. PPM adds that it was a Sukla Paksha Panchami, a Friday.

It will be for the Research minded scholars to piece together all these details to arrive at the correct date, time etc.

Vriddha Padma Purana presages his incarnation thus:-

" Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasin, to restore the good law. At that time heretics and men of perverted intellects will confuse the minds of the people. Aasuric Saastraas, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens' hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord's devotees, come down upon earth, to explain and amplify the teachings of the great Sage Baadaraayana and the divine singer of the Gita. The holy one would compose a Bhaashya on the Vyaasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith" ( Vide p.44 of GLE)

While still a boy , he lost his father and was living with his mother at Kanchipuram under the protection of one 'Tiruk kachi Nambi' This Nambi was believed to converse and was on 'speaking terms' with Lord Varadaraja in the Archa form.

EVENTS IN THE LIFE OF SRI RAMANUJA

(1) Within 16 years of age, he had mastered all the Vedas and Sastras. At age 17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM)

(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta. Once during this period, Alavandar who desired nominating Ilaya Perumal to succeed himself visited Tirupput kuzhi, met with him but had no opportunity to speak to him and had to return to Srirangam.

Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when the Guru misinterpreted Vedantic statements. Ilaya Perumal fearlessly pointed out the errors in the Guru's interpretations and corrected him. This enraged the Guru. Fearing that one day, Ilaya Perumal would demolish Advaita philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a pilgrimage tour of the country with his disciples.

Learning of the design through one Govinda, another disciple who was also related to him, Ilaya Perumal slipped out into the forest at dead of night. Miraculously, an aged hunter couple appeared and guided him. As Ilaya Perumal who was in a trance, opened his eyes, he found himself at the outskirts of Kanchipuram and the couple had disappeared. He realized that it was Lord Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple. He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores of service to Lord Varadaraja.

Anbil Ramaswamy

Adaikkalap patthu - part 1 - V.Sadagopan

Dear Members of the SaraNAgathi Group :

Recently I wrote about NyAsa dasakm of Swami Desikan . Those ten quintissential slOkams are in Sanskrit . They are sacred and we recite them every day during the ThiruvArAdhanam for the Lord . In this posting I will cover Swami Desikan's reverential prapatthi to Sri VaradarAjA of Hasthigiri in Tamil , which crytallized as eleven verses including the pala sruthi verse of ADAIKKALAP PATTHU housed in Desika Prabhandham . These verses are equaly sacred in purport .

Swami Desikan's ArAdhana Murthy was VaradarAjan . Time and again, he has offered his profound salutations to Atthigiri AruLALan through his sthOthrams such as Sri VaradarAja panchAsath , meyviratha Maanmiyam , ThirucchinnamAali and Sri Hasthigiri MahAthmyam .

Swami Desikan was born in Thuppul not far from the temple of VaradarAjan , which is known as PerumAL Koil . It is revered as one of the seven mukthi KshEthrams . The Lord stands on top of a small hill here saluted as Atthigiri in Tamil and Hasthi Giri in Sanskrit . Here , he responds most affirmatively to all auspicious vrathams of devotees and hence this kshEthram is known as Sathya Vratha KshEthram . The Lord's greatness is saluted as Meyviratha mAnmiyam .

The Lord of Hasthigiri is saluted from time immemorial as Varadhan, DevarAjan , Devap PerumAL , AruLALan and PeraruLALan . He is saluted as KaaruNya Raasi ( the embodiment of Mercy and DayA by Swami Desikan . He is recognized as avyAja Vatsalan (One) Whose natural disposition is affection for His devotees ) . He is recognized as Varadhan or the boon giver par excellence. The beauty of His divya MangaLa vigraham has been enjoyed by Swami Desikan without any satiety .

Swami Desikan has described Sri Varadan as a matchless vessel to cross the tumultous ocean of SamsArA ( SamsAra vAridhi nidhi santhraNaika pOtham ) .He is saluted as the end statement of ALL words ( Sarva VachasAm avasAna seema : ) . In a most majestic salutation , Swami Desikan has recognized Him as " Nithyam param Sarva Gatham SusUkshmam nishpandha- nandhathu mayam Bhavatha: svarUpam ) . Swami Desikan untypically is at a loss for words and tries to describe the Lord's form as " eternal , superior to every thing , all pervasive , unobstructed in its power and an embodiment of unalloyed Joy ) . Swami recovers from his state of being overwhelmed and comes back to his fluent self and salutes the Lord as " Visva AdhisAyee Sukha rUpan " ( the unmatched embodiment of beauty in all the three worlds ) .

Swami Desikan's salutaion of Atthigiri AruLALan as the tree with its eastern branch as VaasudEvA , Western branch as PradhyumnA , Southern Branch as SankarshaNA and the Northern Branch as AniruddhA and Himself at the very center of the Chathur VyUhams is a moving tribute ( Satthvavantha: ----tava Chathurshvapi sthAnEshu api sAkA vibhAga chathurE chAthurAthmeyE jaagrathi ) . Here Swami says that the pious ones deeply concentrate in the enjoyment of Him as the Chathur vyUha Moorthy . Swami goes on to adore Him as the emerald resting in the casket made up of all Upanishads as their SaarArtham ( nikhila Upanishad maneeshA manjUsjikA marakatham ) .

In the VaradarAjA panchAsath , Swami salutes Him as dasAvathAra SvarUpan , as the antharyAmi as well as ArchAvathAran . Swami Desikan reminds the Lord that his own anjali is the shield against the Lord's shafts of anger over his sins . Our AchAryA melts the heart of Varadhan by describing HIm as the faultless dam over the ocean of SamsAram ( tvAm yEva abhangura: sEthu asi ) . He invites the rejuvenating glances of VaradarAjan to bring him back to life after experiencing the scorching rays of the summer sun of samsAram . Swami reminds the Lord that it is not a big effort for Him to take care of him during the remaining few years on His earth ( sEshathva lEsa nayanE ka: iva athibhAra : ? ) .

Frightened over his accumulated sins and their effect on him , Swami Desikan cries out and begs for the Lord's cool and merciful glances to fall on him ( madhurA: DhayALO: tE katAkshA : mayi pathanthu ) .He calls Him as KarisailadhAman ( One who has Hasthigiri as His place of residence ) and begs Him to bless him to travel by archirAdhi maargam at the end of his days . Swami wants from VaradarAjan the boon of anthima smrithi about HIm ( AlOhitha amsukam tvAm anusmarEyam ) . He confides to Varadhan that the enjoyment of His beauty in ArchAvatharam at Kanchi makes him conclude that the stay in Sri VaikunTam is not so tempting . Swami concludes his salutation to VaradarAjan with a prayer for unceasing rememberance(Dhruva smruthi ) of Him as a resident of his heart cave .

In the divya prabhandham , Hasthigiri MaahAthmyam , Swami Desikan rightfully concludes that Kanchi has become the KshEthram that totally cuts asunder all the sins of devotees because of its sanctity arising from the association with Sri VaradarAjan ( atthigiri bhatthar vinai tottaRa aRukkum aNi AtthigiriyE ) . The Lord appeared in the uttara vEdhi of BrahmA's yAgasAlA under the PuNyakOti vimAnam as the effulgent radiance . Swami states that the nithya sUris raised the mangaLa naadham from their Thirucchinnams during that auspicious occasion ( kAhaLi nAdhEna karNEshvamruthasEchanam ) . Swami Desikan is immersed in the sweet memories of the Lord appearing before BrahmA as a golden mountain in the middle of the fire of the yajnam . Wave after wave of memories about the Lord's glories wash over Swami Desikan and he declares with elation his nectar-like experience over those thoughts :
--vAnEra vazhi tanthAr vandhAr thAmE
Swami Desikan celebrated thus " the trilOka mahaneeyam Sathyavratha mahAthmyam " in his prabhandham in a glorious manner . The auspicious sound raised by the NithyasUris from the Lord's Thirucchinnam reminded him of the comforting sound of mUla Manthram . The praNava sabdham reminded him once again of the rakshakathvam of Lord VaradarAjA . The accompanying UkAra , MakAra sabdhams and that of the fourth case as well as the nama: and the NaarAyaNa sabdham with its own chathur vibhakthi engulfed our AchAryA into an ocean of bliss . He performed his prapatthi immediately to the Lord of Hasthigiri in grateful appreciation of that extraordinary experience and out poured the ten verses of Adaikkalap patthu .
We shall cover the meanings of these blessed verses in the concluding posting on Adaikkalap patthu .

Swami Desikan ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri Sadagopan

SaraNAgathi - vyAjA - part 9

It is important to learn the answers for different queries that arises in one's mind when they try to understand prapatti or saranAgathi using the original pAsuram "nin aruLAm". It was understood from the previous part the importance of achAryALs thiruaruL in reply to one of the common questions. We will attempt to answer the last common question in the minds of many. i.e., As far as prapatti is considered ., Question [3] from part -7 and 8 is repeated as follows.

[3] If HE (the Lord) gives so (gives the fruits of prapatti), is it a vYajA ?

Answer : Yes ! The explanation for this answer is not that simple as similar to this one word answer. However an attempt is made to present the explanation in simple terms for easier understanding. Whenever a debate occurs on the nature of upAyams, it is suggested that the following references may be read.

Swami Desikan explains this in great detail in sarama slOka churukku. The meaning for pAsuram that deals the word "eka" explains this.
There are several meanings available for the word "eka". Of them 6 are considered very important for vyAkyAna karththAs in Sri Ramanuja siddhantham. i.e., Our vyAkyAnam for sarama slOkam in Srimad Bagwad Geetha that has the words "mAm ekam" has six meanings for "eka" saptham. The following is presented from the vyAkyAnams of Sri Vangipuram SwamigaL on SDP (Swami Desika Prabhandham).
In the thaththuva arththAs, the upAyams are classified as siddhO upAyam and sAddhyO upAyam. chEthanan cannot perform siddhO upAyam. This belongs to Eswaran and his siddham (thiru uLLam) alone. The bhakthi yOgam and prapatti that are performed by chEthanan are sAddhya upAyam. i.e., it is possible to perform them or "athai seyvathu sAddhyam". Knowing this we cannot combine the sAddhya upayam known as prapatti with the Eswaran who is the siddha upAyam.

Eswaran is by HIS very nature has the compassion and mercy invoked or embedded (ArAtha aruL amutham pothintha kOil - AdikAra sangiraham 42 - DSP) in HIM and "stand alone" (meaning , HE is not dependant on any for the spontaneous derivation of these kalyaNA GUNAS in HIM) all the time. The Lord it is said that however, had some "athripthi" on this tainted soul of the chEthanan. It is true that prapatti is also defined as an upAyam as similar to bhakhti yOgam. However, the "power" or shakthi or "adikAram" of these upAyams are rested in peace or exhausted (in tamil - Oynthu vidukiRathu) soon after they are instrumental in helping to remove the "athripthi" or dissatisfaction on the chEthanan, from the Eswaran's siddham or thiru uLLam. The DIRECT REASON for the prapatti and bhakhti yOgam to yield the desired fruit is ONLY and ONLY due to the samkalpam of the Lord who is filled with the shakthi or "power" or "authority" and compassion.

Since chEthanan surrendered to the Lord due to his inability to undertake anyother upAyam such as bhakhti yOgam, the Lord assumes the responsibility of the mArgam HIMself on behalf of such prapanna (chEthanan) and replaces HIMself in place of the other upAyams (i.e., He becomes the upAyam HIMself). Thus the Lord then fulfills the requirement of the other upAyams that are hard to undertake as well on behalf of the chEthanan. He then considers the prapatti that has set angAs (i.e., well defined angams or 5 rules) as a "vyAjA" and offers the palan or yields the desired fruit to the prapanna. Even this prapatti is also made to be done (by chEthanan) by HIM only. Thus considering this prapatti that is standing alone as the vyAjA in combination with the sarvEswaran as an upAyam is undesirable. This is one of the main essence of "eka" sapdham from the sarama slOkam. Swami Desikan confirms this using the words "thaniththa oru sAthanamAy" (i.e., as vyAjA) in the above mentioned pAsuram in sarama sloka surruku.

The palan of prapatti is attained by considering this as a "vyAjA" by the Lord, can be derived from 4000 divya prabhandham also.

Sri ANDAL delivers in the sAram of all the upanishads that is embedded in thirup pAvai verse 1 as follows:
These specific words have several layers of meaning. The inner most layer of such meaning or poruL is that Sriman NarayaNan HIMself will offer the fruit of the prapatti, considering it as a vyAjA. Since the palan is given in response to no action from the chEthanan and only due to the thiru uLLam of the Lord, this act of prapatti is considered as vyAjA. The word "narayanaNE" is for "HIMself" i.e., swayam Lord HIMself can give and nothing can influence HIM to offer anything.
The word "paRai" is the key word that connects this para thaththuvam of nArAyanan and the word "tharuvAn" meant as his consideration to "offer the fruits of prapatti". The vyAkyAna karththAs considered several meanings for this word in the past. However, the word "paRai" is understood by many here finally as "prapatti". Thus put together it is meant that the "parathathuvam eswaran narayaNan will HIMself (meaning without any input from the chEthanan) offer the fruits of the prapatti, considering it as a vyAjA.

Sri ANDAL has said even more clearly in another pAsuram the same thing.
There are many insights that can be derived from these words of this thirup pAvai pAsuram, however let us attempt to present the inner most meaning and which is also pertinent to the question raised above.
The words "aiyaamum and pichchaium" are both known as Eegai or Eethal or koduththal or offering. The word pichchai is also known as vyAjam. The word is also spelled as bitchai ie., eethAL or giving for yOgis. Yogis are forbidden from earning for their food. In technical terms they are the "unable ones" who cannot earn their food for one reason or the other in the code of shAstram. i.e., oru kAraNaththinAl iyalAthavarkaL. So they have to have their "eaagai" as a bitchai or as a vyAjam. Here, the inability of yOgis to attain is equated to the inability of the prapatti yOgam to act on its own as the upAyam and instead qualifying for the consideration as "vyAjA" from the Lord.

Thus as per many vyAkyAna karththAs this word "pichchai" means "prapatti" here in the inner most layer of meaning. This one word also means that the fruits of such prapatti is the vyAjA from the Lord. The same way the word "aiyyamum" means the word for offering to the "able ones". i.e., for those who are able to get their food and are in no way iyalAthavar i.e., they didn't abandon their ability in the name of shAstram to obtain their food. These are mere "have- nots". This word "aiyyamum" is equated here to other upAyam known as bhakthi yOgam that focus on their ability to attain the fruits. i.e., they are attempting to attain the Lord with their own effort using the upAyam such as bhakthi yOgam. Thus this word "aiyyamum" also means "upAyams such as bhakthi yOgam" in its inner most layer of meanings and is compared with pichchai and is delivered by Sri ANDAL that both these mArgams though *lead* one to mOksham, they have their limitations such that these cannot be combined with the Lord who is the siddhO upAyam and the final authority for giving the mOksham due to HIS free will alone. However, it is said that in the case of prapatti or sanAgathi, at the end of one's birth, the Lord's thiru uLLam considers the prapatti mArgam as a vyAjA (due to the helplessness of the surrendered soul) and offers the fruit ie mOksham spontaneously. This, it is said that, is done by the Lord without making the surrendered souls to be reborn or otherwise someway experience and nullify all the karams. ie., All the pAva karams are absolved by the Lord instantly at the end of the birth and mOksham is offered to surrendered souls. This is unique to saranagathi or prapatti and is confirmed by Lord HIMself in the sarama slOka in Srimad Bagwath Geetha.

Swami Desikan thiruvadikaLE saraNam
Sri ANDAL thiruvadikaLE saraNam
Sri Boomidevith thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan

SriRanga Gadyam - V.Madhavakkannan

Sri: SrimathE RamanujAya namah:

Dearest sisters and brothers, Subsequent to the article on "saraNAgathi Gadhyam", let us get blessed by the bhakti and great intense personal and emotional anubhavam of our achAryA in his SriRanga Gadhyam.

svAdheenatrividhachEtanAchEtana-.....bhavAmi....
1. "Bhagawaan- the one who has and holds sway over the bhaktha, mukhta and nitya varities of chEtanAs (sentinent) and their existence and activities; and achEthanAs (insentinent); the one who is not affected nor influenced by miseries and by sinful and virtuous karmAs; the one who has excellent innumerable kalyANa guNAs (as enumerated by AchAryA in "saraNAgathi Gadhyam" also) namely.,JnAnam(true and perfect knowledge), Bhala (ability to support the whole Universe), Aishwarya (incomparable wealth and ruler ship of the Universe), veerya (untiring virility), shakthi (power to act without extraneous help), tEjas(unmatched radiance), souseelya(purest character), vAtsalya(pure unmitigated love), Maardava(affectionate tenderness towards devotees/ bhagavathaaLs), Aarjava(Honesty), Souhardha(Thinking of good only), Samya(equanimous one), KaruNya(Merciful), Madhurya(sweet even to enemies), Gambheerya(majesty and nobility), Audharya(giving out liberally- vaLLal thanmai), Chathurya(ability to change even enemies into friends), sthairya(determined to stay on chosen course), dhairya(undaunted courage to bring succor to the bhakthAs), sowrya(ablility to fight alone), parakrama(winning the battles effortlessly), sathya kAma(having Thy will ever fulfilled), sathya sankalpa(Having Thy deeds fully executed), krutithvam(carrying out the duties of BhagavathaaLs), kruthangnathai(remembering with gratitude even a little worship offered to Him), and repository and ocean of all such innumerable kalyANa guNAs; He is parabrahmam and PurushOtthaman (foremost); He is SriRanga saayi; the one who is reclining on the serpent bed in Sri Rangam and He is my swamin;- I am always subject to the command of Him, and have tasted the sweetnesss of being in service to the Lord forever. I will always consider Him as the subject of my Bhakti and GNAnam and will enjoy Him only as my only aim with no gap or separation at all; with such enjoyment, I will get tremendous happiness and bliss and pErAnandham and will involve myself at all times and all circumstances, in offering my service to the Lord and will be saoked and immersed in such service."

svAtma niyAmya....prapadyE...
2 ".I, the jivaathma, am always at Your beck and call; always at Your diposal for carrying out service and having a thought of service at all times; having love for enjoyment of limitless kalyANa guNAs of the Lord; Arising out of that enjoyment, is the Bhakti yOgam, karma yOgam and Gnana yOgam, sAthveekam, Asthikam etc., - But the above all are NOT in me; On the contrary, I possess vibhareetha gnAnam and karma and am caught in deep waters of unescapable ocean of sins; I am incapable of breaking myself free from this ocean (crossing the ocean of sin) with my knowledge and bhakti since they are covered with ego and are covered by my inevitable association with prakritti. My unavoidable association with triguNAs is like oil in the sesame seed (eLLil eNNAI pOl) and fire in firewood(araNikkatayil neruppu pOl). I am bound by the rope of karma in the form of virtue and sin accumulated over time immemorial over the ages for so many births of mine out of ignorance; I am incapable of finding the means to overcome this bondage of samsaara ; However hard I try, it is not possible; Hence, the only refuge of all beings! O Lord! Sriman NarayaNA!, the one who is ever associated with Sri Lakshmi!, You are the only means of emancipation. I surrender at Your Lotus feet. I seek Your protection.

(Sisters and brothers, Acharya, we all know, DOES NOT possess such limitations but is speaking on OUR BEHALF and whatever he says are only for us; Let us realize THAT and get blessed by AcharyA and Divine Dampathis!)

Eva mavasthi thasyaapi...praarthayE.
3. "Even though I am in such a helpless state, just because I have begged you, having that alone as the reason, the ever merciful Lord, emperumaan, will grant me the favour of firm single-minded devotion in everlasting service to Him; Oh Lord! Please grant me this boon and I pray for it."

tavaanubhoothi sambhoota...gatimanyathA...
4." I do not have any other shelter and have no other means. BhagavaanE! Please give me and grant me the service to You from the joy of experiencing and enjoying You. Please enable me to please You with my love for You and grant that out of Your limitless mercy."

(You all may notice that any love, bhakti for Sriman Narayana arising in us is and can come only due to His mercy and NOTHING else; Our begging Him to grant us that is all the simplest effort we have to take- Simple- let us start begging Him now immedeiately!)

sarvaavathOchitasEsha....kurushva mAm...
5." SenthAmaraik kaNNA!..(Red Lotus eyed Lord!) I should always be eager to render all forms and all kinds of service under all conditions. Please bless me to possess this state of mind".

Evambhootha....kAraya
6." Even though I have no sincere wish to know the truth nor desire; and I am not fit for Your grace to reach the goal, just because I am doing lip service and am uttering such words (without actually sincerely meaning them),- taking that as my request please grant me the mind to concentrate on what I am going to tell and consider my words as an excuse to fill my deficiencies" (What an excellent reflection about our character and defects in our minds! acharya is narrating in clear categorical terms the state of our minds and their nature)

apArakanuNambhthE!...namOsthuthE..
7. "Oh Limitless infinite Ocean of Mercy!, the Ultimate Shelter and Succor of all irrespective of differences!, the One who wipes and removes the distress of all who take refuge in Him!, Great Ocean of Love to Your Devotees!, The One, who knows all truths about all beings that are created !, You who is filled with ENTIRETY!, the One, who has His wishes always fulfilled!, The One who can do all that He wishes!, Friend in my distress!, Oh kAkusthA (RaamA!), the One, who is ever associated with Sri!, Sriman NararyaNA!, The One, who is the Greatest among all!, Sri RanganAthA!, My NathA!, I PROSTRATE BEFORE YOU!"

(Sisters and brothers, Acharya conveys us the saraNAgathi tatvam and that the Lord is ever Merciful and showers His grace and mercy on those who surrender to Him. He has used Sri Raama for His mercy on the Bird, the Monkeys, the Old lady (sabhari), the stone(ahalyaa), the enemy's brother(vibheeshaNa), the vEdan(Guhan), the asuran (kAkAsuran) (and all of us!))

Thanjamadaindha nam RamanujanE thanjam
Ram Ram
adiyEn dAsan madhavakkannan

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கைசிக புராணம்,SARANAGATHI, SRIRANGA GATHYAM

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