pratyushapuram

 Deepavali festival is celebrated by people in all parts of our country.In some places of North India, people celebrate it correlating to the incarnation of Lord Rama. In Ayodhya, the citizens were feeling sad not seeing the divine face of Sri Rama for over 14 years and they were literally craving to see Him. It is believed that Lord Rama after conquering Ravana returned from Sri Lanka on this day. People lit lamps welcoming Him and the festive mood returned in Ayodhya.

In South India it is linked to Lord Krishna. Celebration of deepavali is viewed in two ways. One from puranas and the other from Dharma Sastras.

According to Vishnu purana, Narakasura was born to Lord Vishnu and Mother Earth (Bhudevi) during the Lord’s incarnation as Varaha (wild boar) When Narakasura was born, Lord Krishna told Bhudevi that the “asura would be indulging in all unrighteous deeds and he may be killed by me in your presence”. The asura was disturbing all the celestial beings, sages and other pious people . Devendra, the chief of celestial beings pleaded to Lord Krishna to save them from the atrocities of the asura. Satyabhama — the divine consort and incarnation of Bhudevi — accompanied Lord Krishna to Pratyushapuram, the place of Narakasura, and she told him that the demon deserves to be punished . It is believed that on this day of Deepavali, Narakasura was killed by Lord Krishna, symbolising righteous winning over unrighteous.

At the request of the asura, this day is celebrated as the festival of lighting lamps signifying removal of darkness and achieving prosperity, peace and happiness.

Dharma Sastra grantha like Dharmasindhu, Nyayasindhu say Deepavali festival should be celebrated for three days . The previous day called Yamatrayaodasi to remember Yama, the king of Righteousness. Remembering him will prevent us from indulging in evil thoughts and acts.

On the day of Deepavali, called Narakachaturdasi, we have to take oil bath as goddesses Lakshmi is dwelling in oil and Ganga Devi is residing in water. Next day, Lakshmi pooja is to be performed for wealth and prosperity, said Valayapettai Sri Ramachar in a discourse.

Turmeric back

 Explaining a Periyazhvar verse, Manavala Mamunigal gives an example to show Lord Krishna’s saulabhya. The Gopikas went to the river to bathe. They wanted to check if the turmeric pieces they were going to use for their bath would leave a lovely yellow colour on their skin. Usually, turmeric is rubbed on a stone to check its quality. But the rocks on the river bank were already covered with turmeric marks. So the Gopikas rubbed their turmeric pieces on Krishna’s back to check the quality. Imagine the Supreme One allowing them to treat Him thus! No wonder Lord Krishna is the One who comes to mind when we speak of the quality of saulabhya.

When Krishna told the Gopas and Gopikas to make their offerings not to Indra but to Govardhana hill, Indra was furious. He caused it to rain continuously for a week. But Krishna did not punish him. An Acharya has given a beautiful explanation as to why He spared Indra, said M.A. Venkatakrishnan in a discourse.

When a mother has a second child, when the first is still very young, the first child becomes jealous of the attention the mother gives the newborn. Naturally, the mother pays more attention to the newborn, because it needs her help. The elder child, unable to understand why it is no longer the focus of her attention, shows its displeasure by throwing tantrums. The mother does not punish the child, because she knows the reason for its behaviour. Likewise, in the case of Indra, the Lord had helped him many times. But now He was with the Gopas and Gopikas and was showering His affection on them. This made Indra envious of them, and his trying to trouble them was his way of displaying his anger against these new friends of Krishna. So, the Lord, like a mother who understands and forgives her child, forgave Indra.

The M

 The month of Margazhi is special to both Vaishnavites and Saivites. Lord Krishna says that among the months He is Margazhi, indicating its auspiciousness. Andal’s Thiruppavai is recited in Vishnu temples in Margazhi. It was in Margazhi, in the Arudra star, that Lord Nataraja showed His divine dance to sages Vyagrapada and Patanjali. Nandanar had darshan of the Lord of Chidambaram in Margazhi. When Pamban Swamigal was in hospital, he had a vision of two peacocks dancing, indicating Muruga’s presence. This too took place in Margazhi, said T. Rajarathinam in a discourse.

The month of Margazhi is special to both Vaishnavites and Saivites. Lord Krishna says that among the months He is Margazhi, indicating its auspiciousness. Andal’s Thiruppavai is recited in Vishnu temples in Margazhi. It was in Margazhi, in the Arudra star, that Lord Nataraja showed His divine dance to sages Vyagrapada and Patanjali. Nandanar had darshan of the Lord of Chidambaram in Margazhi. When Pamban Swamigal was in hospital, he had a vision of two peacocks dancing, indicating Muruga’s presence. This too took place in Margazhi, said T. Rajarathinam in a discourse.

The bath is symbolic of bhakti towards Siva and Ambal. This is the bath which takes us close to God and eventually liberates us. In the first eight verses, the girls wake up their sleeping friends. They sing of His qualities and about His devotees. The girls refer to Siva as the One without beginning and end, and as an effulgent light (arutperum jothi). In verse 10, Manickavachagar expresses his amazement at Lord Siva’s greatness. Can we say which town Siva belongs to? Who is related to Him? Who is not, Manickavachagar wonders.

Tulasi.

 

Tulasi mahima is spoken of by Prahlada in Padma Purana, said P.T. Seshadri in a discourse. Prahlada says that rishis met Sadananda. They asked him whose name, if uttered, would destroy our sins and give us punyas. Sadananda told them about how Tulasi Devi’s avatara happened.

He said Rudra had told his son Subrahmanya about Tulasi Devi’s greatness. Sadananda said that when the milky ocean was churned, using the Mantara mountain as the churning rod, many things appeared from the ocean, including nectar. Sacred drops of water fell from Lord Narayana’s eye into the nectar pot. Tulasi came from one of these drops. Lord Narayana took for Himself only three entities that emanated from the ocean. They were Lakshmi, Kaustubha gem and Tulasi. Of these, He wore the first two on His chest, but He wore Tulasi all over His body. The Lord wanted to grant Tulasi a boon. Tulasi requested that no matter what sins a person had committed, if he prayed to Tulasi , his sins should be wiped out.

She further requested that those who did an archana to the Lord using Tulasi and those who consumed Tulasi offered at His feet must reach His feet. She also prayed that He must always think of her, just as she would be thinking of Him always. The Lord gave her the boons she asked for. In addition, He said that there were lots of flowers like lotuses, maalasugandha, jasmine and so on, which were offered to Him in worship. Some even offered flowers made of gold. But if these flowers were offered without Tulasi, He would not be pleased. Wilted flowers are removed from the Lord’s body, and discarded. But Tulasi leaves, even if they have wilted, will continue to please Him, He said. Moksha is guaranteed to those who use Tulasi when they do their daily aradhana to the Lord.

Nammazhvar, in his Thiruviruttam, points to the sacredness of tulasi, said P.T. Seshadri, in a discourse. Nammazhvar imagines himself to be Parankusa Nayaki, a girl pining for Krishna’s love. Parankusa Nayaki’s anxious mother sends for a woman fortune teller and asks her to suggest a remedy for her daughter’s problem. The fortune teller says that what ails her daughter is no ordinary disease, and ordinary medicines will be of no use. Tulasi is the only medicine that will help, says the fortune teller. She advises Parankusa Nayaki’s mother to place around her daughter’s neck a tulasi garland that has adorned the Lord. Or she could place a tulasi leaf on her head. Even a tulasi stalk can be placed on her head. Or the root of the tulasi plant can be put on her head. Even the soil in which a tulasi plant grew can be placed on her head and will cure her, says the fortune teller.

Padma Purana has the story of tulasi’s birth. When the milky ocean was churned and nectar was obtained, an auspicious drop of water from Lord Narayana’s eyes fell into the nectar pot and tulasi came from this. Padma Purana has a sloka which begins with the words “tulasi amrita janmaasi,” where not only is tulasi’s birth from nectar mentioned, but the purpose of her birth is also mentioned. The sloka says that tulasi is dear to Lord Kesava, and that she is being plucked only to be offered to Kesava. The sloka ends with a prayer for tulasi’s blessings. Prahlada recites this sloka in Padma Purana and says it should be recited before plucking tulasi leaves. Manavala Mamunigal quotes this sloka in his Jeeyar Thiruvaradhana krama, although he does not mention Padma Purana explicitly. Manavala Mamunigal too says this sloka must be recited before plucking tulasi leaves.

One who just sees Tulasi Devi gets the benefit of giving millions of cows in charity and when that person offers worship and prayers to Tulasi Devi then that person becomes worthy of worship in this Kali-yuga. In the Kali-yuga that person who plants a Tulasi tree for the pleasure of Lord Krsna, even if the messengers of Yamaraja are angry with him, what can they do to him, he need not fear even death personified.

tulasi amrta-janmasi sada tvam keshava-priya

keshavatam cinomi tvam varada bhava sobhane

tvadang sambavai aniyam pujayami yatha harim

tathe kuru pavitrangi kalou mala vinashini

One who chants this mantra while picking Tulasi leaves and then offers them to Lord Krsna's lotus feet, the results of that offering is increased millions of times.

Now listen carefully to the Tulasi Stava:

01

munayah sidha-gandhavah, patale nagarat svayam

prabhavam tava deveshi, gayanti sura-sattama

02

na te prabhavam jananti, devatah keshavadrite

gunanam parimananutu, kalpakotisha-tairapi

03

krsna-anandat samudbhnuta, kshiroda-mathanodyame

uttamange pura yena, tulasi-vishnu na dhrita

04

prapyaitani tvaya devi, vishno-rangani sarvashah

pavitrata tvaya prapta, tulasitvam namamyaham

05

tvadanga-sambavaih patrai, puja-yami yatha harim

tatha kurushva me vighna, yato yami para gatim

06

ropita gomati-tire, svayam-krsnena palita

jagadditaya tulasi, gopinam hita-hetave

07

vrindavane vicharata, sevita vishnuna svayam

gokulasya vivriddhyarth, kamsasya nidhanaya ca

08

vashisththa vachanat purvam, ramen sarayu-tate

rakshasanam vadharthaya, ropita-tvam jagat-priye

ropita-tapaso vridhyai, tulasi-tvam namamyaham

09

viyoge raghavendra-sya, dhyatva tvam janak atmaja

ashokavana-madhye tu, priyena saha-sangata

10

shankarartha pura devi, parvatya tvam himalaye

ropita sevita siddhyai, tulasi tvam-namamyaham

11

dharmaranye gayayam ca, sevita pitribhih svayam

sevita tulasi punya, atmano hita-michhata

12

ropita ramachandren sevita laksmanena cha

sitaya palita bhaktya, tulasi-dandake vane

13

trailokya-vyapini ganga, yatha-shastre-shu giyate

tathaiva tulasi devi drisyate sacharachare

14

risyamuke ca, vasata kapirajen sevita

tulasi balinashaya, tarasangam-hetave

15

pranamya tulasi-devi, sagarot kramanam kritam

krit-karyah prahusthascha, hanuman punaragataha

16

tulasi grahanam kritva, vimukto yati patakaih

athava munishardula, brahma-hatyam-vyapohati

17

tulasi patra-galitam, yastoyam-sirasa vahet

ganga-snanam avapnoti, dasha-dhenu phala-pradam

18

prasid devi deveshi, prasid hari vallabhe

ksirod-mathanod bhute, tulasi tvam namamyaham

19

dvadasyam jagare ratrou, yah pathet tulasi stavam

dvatrim-shadaperadhans cha, ksamate tasya keshavah

One who worships Tulasi Devi on the Dwadasi (12th day) and chants this Tulasi Stava destroys all 32 kinds of sinful reactions. Lord Krsna becomes very happy with that person.

In that house where this Tulasi Stava is present, misfortune never visits, not even by accident, and the goddess of Fortune will happily reside there.

One who recites this Tulasi Stava will attain devotion to Lord Krsna and his mind will never wander away form the Lotus-feet of Lord Krsna.

That person who stays awake on the Dwadasi night (12th day) after worshipping Tulasi Devi with this Stava will attain the benefit of visiting all the holy places and his mind will never contemplate enjoying separately from Lord Krsna. Not only this, but that fortunate devotee 

will never be separated from the association of the Vaisnavas (devotees of Lord Krsna).

Veedala guttu.

 Vaade venkatesudane vaade veedu 

Vaadi chuttukaiduva valachethivaadu

Kaarimaarasuthuni chakkani maatalaku chokki

Chooragaa vedaalaguttu choopinavaadu

Theerani vedukatho  tirumangaiyaluvaari

Aaradi muchchi mikootiki aasa padma vaadu

Periyaaluvaari bidda pisiki paivesina 

Viruladandala meda vesina vaadu

Taruni cheyi vesina daggari bhujamu chaachi 

Paravasamai chokki paayaleni vaadu 

Paamarula danameedi paatalella baadumantaa 

Bhoomikella Nora noori posina vaadu

Maamakoothuralamelumanga naanchaariyu daanu

Geemugaane venkatagiri nude vaadu

He who is known as venkatesa is this very person

He is the one who is holding the sharp round weapon in his right hand.

Bewitched by the sweet words of the son of kaarimara he disclosed the secret of the vedas, without any inhibition to him.

In a spirit of limitless fun, he willingly partook the food offered by thirumangai Alvar through robbing others.

He is the one who adorned round his neck, the crushed garlands worn earlier by Periyalvars daughter.

He is the one who when a young damsel keeps her hand on him becomes enamored and extends his shoulder to her.

He spread the message to the entire world and asked even the illiterate people to sing songs in his praise.

He is the one who is staying in venkatagiri as his home along with alamelumanga daughter of his uncle.

Poreru

 In 10 verses describing Lord Sri Rama the presiding deity of Thirupputkuzhi which is about 7 miles from kanchi. Sri Rama performed the last rites of the vulture Jatayu here.  The word paramartha means the ultimate purpose or goal of human life. The alwars know Sri Ram here as poreru who Swamy Desika describes with such epithets as Ranapungava, Ahavapungava, and Samarapungava. All these mean the Supreme hero in the battle field. Sri Rama in his abhaya assures the devotees of fearlessness to those who do sharanagathy even once by S Desika in these 10 verses. 

 

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE

yathra Thungai; athungaisccha pranathai: gruhayathE Phalam

The valor of Lord Raamachandran is matchless. In DaNdakAraNyam, He destroyed 14,000 asurAs single handedly. 

He pulverized RaavaNA's army and finally RaavaNan Himself in a great battle. In AaraNya kANdam , our Lord's parAkramam is saluted as He destroyed Kharan , DhUshaNan , Thrisiras and the Moola Bhalam. 

Through His heroic acts, He destroyed the asurAs and made the lives of the Sages of DhaNdakAraNyam comfortable and free from fear.

Swamy Desikan has saluted these valourous deeds in SrI Raghuveera Gadhyam's AaraNya and Yuddha KhANdams following the foot steps of Aadhi Kavi, Sage VaalmIki. Swamy Desikan's summation of the Lord's Valour is housed in three salutations of SrI Raghuveera Gadhyam:

AsahAya Soora !

AnapAya Saahasa!

Raagava Simha !

In ParamArTa Sthuthi, Swamy Desikan continues celebrating the valour of the Lord of AyOdhyA and points out that He is the PaarijAtha tree at the banks of JatAyu PushkariNi (Grudhra Saras):

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE

yathra Thungai: athungaisccha pranathai: gruhayathE Phalam

--First slOkam of SrI ParamArTa Sthuthi (anushtup metre)

At Thirupputtkkuzhi, the destroyer of RaavaNA and his clan gives His darsanam as Vijaya Raaghavn and is ready to grant all the boons that bhakthAs seek of Him just like a PaarijAtha tree in IndhrA's garden.

On the banks of the JatAyu PushkariNi with its nourishing water is a mighty tree with sweet fruits. There the lowly (athungai:) and the mighty (thungai:) worship the Lord, perform SaraNAgathi and are treated equally with respect to the Phalans without consideration of their Jaathi-KUlam -GuNam and material possessions.

That is indeed a miracle brought about by the PaarijAtha Tree (SrI Vijaya Raaghavan) of Thirupputtkuzhi. 

Swamy says that he meditates on that PaarijAtha Tree (Srimath-grudhra-saras-theera paarijAtham upAsmahE). Both the lowly and the lofty prostrate before this Grudhra Saras theera PaarijAtham and becomes kruthArTaas.

After Composing the first slOkam in anushtup metre, Swamy Desikan sets the rest of the 9 slOakms of SrI ParamArTa Sthuthi in lilting Oupacchandasikam metre:

Gurubhis-Thvadhanya SarvabhAvai:

guNa-sindhou krutha-samplavas-ThvadhIyE

RaNapungava vandhi-bhAvam icchan

aham asmi yEkam anugraha aaspadham tE

Oh the Lord of Thirupputkkuzhi, who is celebrated for Your valour in battles! Oh Vijaya RaaghavA! Our AchAryAs do not house anyone in their heart lotuses except You.

They focus on You and You alone and shine as ParamaikAnthis (Thvadhanya Sarva-bhAvai:). 

They have trained me to be deeply immersed in the ocean of Your anntha kalyANa guNams (Gurubhi: ThvadhIyE GuNa Sindhou krutha samplava: asmi) and adiyEn desires deeply to eulogize You (vanhdhi bhAvam icchan aham asmi). 

adiyEn has positioned myself to be the chief object of Your anugraham (Vandhi bhAvam icchan aham , tE yEkam anugraha aaspadham asmi).

Swamy Desikan reminds the Lord of the Upadesams of his AchAryans about ananya bhakthi (avyapachAra Bhakthi) to the Lord to become qualiifed as a ParamikAnthi. 

Then, Swamy Desikan states that he wants to go beyond the meditation about the Lord and engage in composing a Sthuthi about the Lord of Thirupputtkuzhi. 

He hints that his efforts to compose a sthuthi wont bear fruit unless he is so blessed by the Grudhra-saras-theera PaarijAtham. Therefore, Swamy Desikan prays to the Lord to bless him to create a sthuthi on Him .

BhuvanAsraya bhUshaNAsthra-vargam

manasi ThvanmayathAm mamAtanOthu

vapurAhavapunga ThvadhIyam

MahIshINAm animEsha darsaneeyam

Swamy Desikan points out about two things here:

(1) The entire assembly of ChEthnam and achEthanam adorn the Lord's ThirumEni as dhivya aabharanams and Dhivya aayudhams/weapons (BhuvanAsraya BhooshaNa-asthra vargam ThvadhIyam Vapu:).

(2) SrI DEvi and BhU Devi and other consorts of His can not take their eyes off from such a beautiful ThirumEni . They do not close their eye lids for fear of missing even a fraction of second's enjoyment of His dhivya soundharyam (MahIshINAm animEsha darsaneeyam ThvadhIyam Vapu:).

Swamy begs the Lord to grant him the boon as Grudhra-saras-thera PaarijAtham to make His manas become totally immersed in His beauty and anantha kalyANa guNams so that he can succeed in composing a Sthuthi befitting Him.

SrI VijayarAghavan blesses Swamy Desikan and grants him the requested boon and Swamy starts in right earnest with His sthuthi proper:

abhirakshithum agratha: sTitham ThvAM

PraNavE PaarTaraTE cha bhAvayantha:
ahitha-prasamai: ayathna-labhyai:
kaTayanthi Aahavapungavam guNa~jnaa:

Oh Vijaya RaaghavA! PraNavam is made up of three Letters: A+U+M (akAra-ukAra-makArams). The first letter is "A" (akAram denoting your Sarva Rakshakathvam (protecting one and all that perform SaraNAgathi to You). Swamy says: " Abhirakshithum PraNavE agratha: sTitham ThvAm).

Swamy goes on to point out where else He sat in front (agratha: sTithaam). He sat in front portion (the charioteer's seat) of the car (raTam) of Arjunan and performed GIthOpadesam) (PaarTa RaTE cha agratha: sTithAm ThvAm).

Those who possess unimpeachable aathma guNams reflect on this important tatthvam and meditate on the meaning of PraNavam to banish their desire, anger et al. 

They recognize that You did not need to take weapons against the evil KouravAs. You won the victory over them by mererly sitting in the front seat of the raTam. 

These superior souls comprehend Your parAkramam to destroy Your and Your BhagavathA's enemies by Your sheer presence and eulologize You hence as asAdhAraNa RaNa Punghavan (Aahavapungavam kaTayanthi).

KamalA nirapAya DharmapathnI

KaruNAdhyaa: svayam ruthvijO guNAstE
avanam srayathAm ahInamAdhyam
Sa cha dharmas-Thvadhanya sEvaneeya:

Swamy Desikan now shifts his attention to another aspect of SrI Vijaya Raaghavan :

His performance of the SaraNAgathi Yaj~nam with His dharma pathni, SrI DEvi (SrI Maragathavali ThAyAr) under the shade of VijayakOti VimAnam at JatAyu KshEthram to protect PrapannAs :

Oh Vijaya RaaghavA! Your ThirunAmam, "RaNa Pungavan" has two meanings: 

(1) The greatest One in battles and 

(2) the greatest One in performing Yaj~nams. 

You perform a Yaagam with Your dharma PathnI, SrI Maragathavalli, who is never ever separated from You.In that Yaagam , Your kalyANa guNams like karuNai serve as the Rthviks (officiating priests). 

The name of Your Yaagam is "SaraNAgatha Rakshanam " (SrayathAm avanam aadhyam ahInam). 

That sanctimonious yaagam cannot be done by anyone other than You (Sa dharma cha Thvadh ananya sEvanIya:).

AhInam is a Soma Yaagam that takes many days to perform. Swamy Desikan hints that this "SaraNAgatha Vrathi" continues to do this Yaagam of SaraNAgatha RakshaNam without interruption while accompanied by His PirAtti.

IndhIvaradhaLa-SyAma: PuNDarIkanibhEkshaNa:

Dhrutha kOdhaNDa-thUNIrO RAAMA YEVA GATHIR-MAMA

--Raama KarNAmrutha SlOkam

(Neela mEgha SyAmaLan with the lotus soft and beautiful eyes is Lord Ramabhadran with Kodhandam and arrow in His hand is my sole refuge).

visAla nEthram paripoorNa ghAthram

SitA KaLathram sura-vairi-jaithram

KaruNya paathram jagatha: pavithram

SRI RAAMARATHNAM PRANATHOSMI NITHYAM

--Raama KarNAmrutham SlOkam

(I prostrate before the gem of Raghu Vamsam, Raama Rathnam always. I bow before that Lord of SitA Devi known for His broad eyes, and majestic, upright body. He is the abode of mercy and the unfailing victor over the enemies of the DevAs.He is the most sacred ParamAthman in all the worlds. I bow before Him always).

krupaNA: sudhiya: krupAsahAyam

SaraNam ThvAm RaNapungava PrapannA:

apavarga-nayAdh-ananyabhAvA:

varivasyA rasam yEkam aadhriyanthE

Oh Lord Vijaya RaaghavA! Oh The most celebrated (foremost) among Warriors(RaNa Pungava)! 

Those buddhisAlis (SudhiyA:) who recognize their unfitness to stand up to the rigors of practising Bhakthi yOgam feel importunate (krupaNA:)and perform SaraNAgathi at Your holy feet fully knowing that You are the ocean of Mercy and that You will protect them. 

They are clearly aware of Your KaruNai as Your primary help (KaruNA SahAyam) and perform SaraNAgathi as prapannAs (ThvAM SaraNam PrapannA:). 

They do not get distracted by any tatthvam except Your anantha kalyANa guNams and SaraNAgatha rakshaNa Vratham (ananya BhAvA:) and perform prapatthi unto You. 

They wish for only one Phalan (YEkam aadhriyanthE). 

What is it these Sudhiya: wish a svboon form You?

They only seek the kaimkarya Aanandham (VarivasyA Rasam) to You and Your Devi at SrI Vaikuntam as a sukham arising from Moksha Sidhdi.

avadheerya chathurvidham pumarTam

BhavadharTE viniyuktha jeevitha: sann

labhathE Bhavatha: phalAni janthu:

nikhilAnyathra nidharsanam JaDAyu:

Oh Lord of Thriupputtkkuzhi! Any embodied jeevan, which casts aside the four kinds of PurushArTams (Dharma-ArTa-Kaama-Moksham) and places its life as samarpaNam in Your service gets in return from You fruits of every kind (Bhavatha: nikhilAni phalAni labhatE). 

In this matter, JaDAyu is the prime example (athra JaDAyu: nidharsanam).

During Your incarnation as SrI Raamachandran, the eagle king JaDAyu fought with RaavaNan to free Your dear Consort from him and got mortally wounded. 

It gave all what it had inspite of its advanced age. It fought heroically without asking anything in return from You. 

What did you do for that noble JaDAyu? 

You blessed JaDAyu superior worlds and then Moksham. 

For those, who perform kaimkaryam to You without anticipating anything in return all the isvaryams in this and the other world come their way automaticaly.

SaraNAgatha-rakshaNa-vrathI maam

na vihAthum RaNapungavaarhasi Thvam

vidhitham bhuvanE VibhIshaNO vaa

yadhi vaa RaavAna ithyudhIritham tE

Oh Lord of Thirupputtkkuzhi! Foremost among Your Vrathams is that of protecting those who perform SaraNAgathi at Your Thiruvadi. You are the SaraNAgatha RakshaNa DhIkshithan. 

It is not fit for You as the one who has undertaken SaraNAgatha RakshaNa dhIkshai to abandon adiyEn SaraNagata-rakshaNa vrathI Thvam maam vihAthum na arhasi). 

People of the world know very well Your command to SugrIvan at Sehtukkarai (TE udhIritham bhuvanE vidhitham): Be it VibhIshaNan or RaavaNan himself bring them to Me. 

I will grant them abhayam. When You are known all over the world for this Vratham, adiyEn alone should not be abandoned by You in spite of my paapams.

That wont be consistent with Your role as Sarva-lOka SaraNYan.

BhujagEndhra GaruthmadhAdhi labhyai:

Thvadhanuj~naa- Anubhava pravAha bhEdhai:

SvapadhE RaNa-pungava Svayam mE

paricharyA vibhavai: parishkriyETA:

Oh Vijaya RaaghavA! At Your Supreme abode (Sva padhE) AdhisEshan (BHujagEndhra:), GaruDan , the other Nithya Sooris as well as Muktha Jeevans enjoy You in a manner befitting Your wish. 

Their enjoyment overflows as flood in many directions. Many special kaimkaryams that please Your ThiruvuLLam arise form their kaimkarya prApthis. 

It is adiyEn's prayer to You for gaining such kaimkarya prApthi at Your Parama Padham. The anubhavam of enjoying You should blossom forth in the shape of many Kiamkaryams to You. 

Those kaimkaryams should be accepted by You and should cause pleasure to You. 

It is well known that You feel happy over nishkAma Kaimkaryams by ParamaikAnthis.

vimalAsaya VenkatEsa JanmA

ramaNIyA RaNapungava-prasAdhAth

anasooyubhi: aadharENa bhAvyA

ParamArTa-sthuthi: anvaham prapannai:

This delectable (RamaNIya) eulogy named ParamArTa sthuthi arose from the VenkatEsa Kavi of blemish free mind. 

This happened as a result of the grace of Thirupputtkkuzhi VijayarAgava PerumAn. 

The PrapannAs, who have performed SaraNAgahti at the Thiruvadi of the Lord get cleansed from the dhOshams such as Jealousy and intolerance. 

May Those PrapannAs free of dhOshams recite this Sthuthi daily with sraddhA and gain the anugraham of SrI Maragathavalli SamEtha Sri Viujaya Raaghavan!

Kavi-taarkika SimhAya KalyANa-guNa-saalinE

SrimathE VenkatEsAya VedAntha GuravE nama:

what can we give you when all belongs to you pray let us take your name praise your numerous deeds sing your praise and accept what is bestowed on us raveling in your glory always.

Sri Narasimha Charama Sloka.

 Satyam braveemi manujaah svayam oordhvabaahuh

Yo ma'am Mukunda! Narasimha! Janaardana iti

Jeevan japatyanudinam marane rineeva

Paashaana kaastha sadrishaaya dadaami muktim

"O men! I raise my hands and declare the Truth. I grant liberation to that person,who, while alive, daily chants my names Mukunda, Narasimha, Janardana and becomes at the time of death stiff like a piece of stone or log of wood. This I do, as if I am indebted to him."